QUOTES ABOUT WIND

 A dispute as to the meaning of this word formed no small part of the Kabîsah controversy, carried on between the leaders of the two rival sects of Parsis in Bombay about fifty years ago. Dastur Edalji Dârâbji, the high-priest of the predominant sect (who adhered to the traditional calendar of the Indian Parsis), insisted that it meant 'solar,' or 'belonging to the calendar rectified for solar time by the intercalation of a month every 120 years;' Mullâ Firûz, the high-priest of the new sect (who had adopted the calendar of the Persian Parsis, which is one month in advance of the other), asserted that the word had no connection with intercalation, but meant 'commencing,' or 'pertaining to New-year's day,' as translated into Sanskrit, by Nêryôsang, in Mkh. XLIX, 27. Anquetil translates it either as 'inclusive' or 'complete;' Windischmann simply skips it over; and Justi translates it everywhere as 'inclusive.' Dastur Edalji reads the word vehîgakî or vehîgak; Nêryôsang has vahesa, Mullâ Firûz reads nâîkakîk in the Bundahis, but vêhîgakîk in the Dînkard, where the word also occurs; Justi has nâîkakîk. The meaning 'inclusive' suits the context in nearly all cases in the Bundahis, but not elsewhere; if it had that meaning the most probable reading would be vikhêgakîk or nikhêgakîk, 'arising, leaping over, including.' It is nearly always used in connection with dates or periods of time, and must be some epithet of a very general character, not only applicable to intercalary periods, but also to New-Year's day and dates in general; something like the Arabic epithet mubârak, 'fortunate,' so commonly used in Persian dates. Dastur Edalji compares it with Pers. bîhrak or bihtarak, 'intercalary month,' which is probably a corruption of it; and this suggests veh, 'good,' as one component of the epithet. The word may be read veh-yazakîk, 'for reverencing the good,' but as veh, 'good,' is an adjective, this would be an irregular form; a more probable reading is veh-îkakîk, 'for anything good,' which, when applied to a day, or any period of time, would imply that it is suitable for anything good, that is, it is 'auspicious.' Sometimes the word is written vehîkak, vêhîkakîk, or vêhîkö; and epithets of similar forms in Pahlavi are applied by the writers of colophons to themselves, but these should be read vakhêzak or nisîvak, 'lowly, abject

 A raging serpent like the rushing wind

 A wind before their faces, as these gods

 about his creatures and capability that fire is producing wind, fire is producing

 afflict the wind that blows from the North

 After Sôshyans comes they prepare the raising of the dead, as it says, that Zaratûst asked of Ahuramazda thus: 'Whence does a body form again, which the wind has carried and the water conveyed (vazîd) ? and how does the resurrection occur?' 5. Ahuramazda answered thus: 'When through me the sky arose from the substance of the ruby, without columns, on the spiritual support of far-compassed light; when through me the earth arose, which bore the material life, and there is no

 Afterwards, the wind, in the same manner as before, restrained the water, at the end of three days, on various sides of the earth; and the three great seas and twenty-three small seas arose therefrom, and two fountains (kashmak) of the sea thereby became manifest, one the Kêkast lake, and one the Sôvbar, whose sources are connected with the

 Age, being probably associated with a group of abstract deities :: his attributes symbolized :: who are represented by the Adityas. The Mitra-Varuna group of Celestials were the source of all heavenly gifts; they regulated sun and moon, the winds and waters and the seasons. If we assume that they were of Babylonian or Sumerian origin :: deities imported by a branch of Aryan settlers who had been in contact with Babylonian civilization :: their rivalry with the older Aryan gods, Indra and Agni, can be understood. Ultimately they were superseded, but the influence exercised by their cult remained and left its impress upon later Aryan religious thought

 Agni the Fire God :: Source of Life :: The Divine Priest :: Myths regarding his Origin :: The Child God :: Resemblances to Heimdal and Scyld :: Messenger of the Gods :: Martin Elginbrodde :: Vayu or Vata, the Wind God :: Teutonic Vate and Odin :: The Hindu "Wild Huntsman" :: Rudra the Howler :: The Rain God :: Sublime Varuna :: The Omniscient One :: Forgiver of Sins :: Mitra, an ancient Deity :: Babylonian Prototype :: A Sun God :: A Corn God :: Mitanni Deities :: Surya, the Sun God :: The Adityas :: Ushas, Goddess of Dawn :: Ratri, Night :: Chandra, the Moon :: Identified with Soma :: The Mead of the Gods :: A Humorous Hymn :: Sources of Life :: Origin of Spitting Ceremonies

 Ah, Sweetheart! whom nor wind nor sun before

 Ahura Mazda answered: 'There is no sin upon a man for any dead matter that has been brought by dogs, by birds, by wolves, by winds, or by flies

 All MSS. have min, 'out of,' but translators generally suppose it should be mûn, 'which,' as the meaning of brought out of 'material life' is by no means clear. Perhaps the two phrases might be construed together, thus: 'there is no other maintainer of the worldly creation, brought from the material life, than it.' Windischmann refers to Fravardîn Yt. 9.]

 Along with the fiend-smiting Wind, along with the cursing thought

 amid the sea the wind rushed upon the fireplace :: the fireplace in which the fire was, such as was provided in three places on the back of the ox :: which the wind dropped with the fire into the sea; and all those three fires, like three breathing souls, continually shot up in the place and position of the fire on the back of the ox, so that it becomes quite light, and the men pass again through the sea. 5. And in the reign of Yim every duty was performed more fully through the assistance of all those three fires; and the fire Frôbak was established by him at the appointed place (dâd-gâs) on the Gadman-hômand ('glorious') mountain in Khvârizem , which Yim constructed for them; and the glory of Yim saves the fire Frôbak from the hand of Dahâk. 6. In the reign of King Vistâsp, upon revelation from the religion, it was established, out of Khvârizem, at the Rôshan ('shining') mountain in Kâvulistân, the country of Kâvul (Kâbul), just as it remains there even now

 And Ahura Mazda answered him: As the wind from the southern

 And as INDRA'S flag is lowered when the Aswin winds prevail

 And as soon as the birds begin to fly, the plants to grow, the floods to flow, and the wind to dry up the waters from off the earth, then the worshippers of Mazda shall lay down the dead (on the Dakhma) his eyes towards the sun

 and beheld many a green bower carpeted with grass and canopied by many-coloured creepers

 and for the Asha-sanctified wind, and for the stars, moon, and sun, and for the eternal stars

 and he thinks: 'Whence does that wind blow, the foulest-scented wind that I ever inhaled with

 and he thinks: 'Whence does that wind blow, the sweetest-scented wind I ever inhaled with my

 And it seems to him as if his own conscience were advancing to him in that wind, in the

 And it seems to the soul of the faithful one as if he were inhaling that wind with the nostrils

 And it seems to the soul of the wicked man as if he were inhaling that wind with the nostrils

 And many a winding stream and reedy jheel

 And on the men in that perplexing time, O Zaratûst the Spîtâmân! who wear the sacred thread-girdle on the waist, the evil-seeking of misgovernment and much of its false judgment have come as a wind in which their living is not possible, and they seek death as a boon; and youths and children will be apprehensive, and gossiping chitchat and gladness of heart do not arise among them. 45. And they practise the appointed feasts (gasnö) of their ancestors, the propitiation (aûsôfrîd) of angels, and the prayers and ceremonies of the season festivals and guardian spirits, in various places, yet that which they practise they do not believe in unhesitatingly; they do not give rewards lawfully, and

 and the awful cursing thought of the wise and the victorious wind

 And they shall let the lifeless body lie there, for two nights, or for three nights, or a month long, until the birds-begin to fly , the plants to grow, the floods to flow, and the wind to dry up the waters from off the earth

 And they shall let the lifeless body lie there, for two nights, or three nights, or a month long, until the birds begin to fly, the plants to grow, the floods to flow, and the wind to dry up the waters from off the earth

 And those words wind. Brother and faithful friend

 And trembling like a tendril in the wind

 And we sacrifice to both earth and heaven, and to the stormy wind that Mazda made, and to

 And we worship the holy wind which works on high, placed higher than the other creatures in

 And when the birds begin to fly, the plants to grow, the floods to flow, and the wind to dry up the waters from off the earth, then the worshippers of Mazda shall make a breach in the wall

 And when the Raja felt them, fleet as wind

 And whosoever will kindly and piously present one of the faithful with a pair of these my Parôdars birds, a male and a female, it is as though he had given a house with a hundred columns, a thousand beams, ten thousand large windows, ten thousand small windows

 and yon heaven, and to the holy wind, and to the stars, and the moon, even to the stars

 And, afterwards, the wind spirit, so that it may not be contaminated (gûmîkht), stirs up the wind and atmosphere as the life stirs in the body; and the water was all swept away by it, and was brought out to the borders of the earth, and the wide-formed ocean arose therefrom. 7. The noxious creatures remained dead within the earth, and their venom and stench were mingled with the earth, and in order to carry that poison away from the earth Tîstar went down into the ocean in the form of a white horse with long hoofs

 anilaH = (m) wind or air

 Another wind or storm god is Rudra, also the father of the Maruts, who are called "Rudras". He is the "Howler" and "the Ruddy One", and rides a wild boar. Saussaye calls him "the Wild Huntsman of Hindu Mythology". He is chiefly of historical interest because he developed into the prominent post-Vedic god Shiva, the "Destroyer", who is still worshipped in India. The poets invested him with good as well as evil qualities

 Anquetil, Windischmann, and Justi have 'the poppy

 Aryans; a tribal significance is also given to the Rakshasas and the Gandharvas. But this tendency to identify the creatures of the spirit world with human beings may be carried too far. If "Dasyus" were really "dark folk"

 as if it were brought amidst plants and scents; it seems as if a wind were blowing from the

 As in his might he crosseth the winding ways

 as restraining the wind. (6.33-34)

 As the grass is shorn from earth by the wind, So may thy soul be shorn to my will, And then, O lady, thou’lt give me thy love, Nor be averse to me as thou wert. Atharva-veda, ii, 30

 As the wind hath gone to the waters

 As the wind tears this grass from the surface of the earth, thus do I tear thy soul, so that thou, woman, shalt love, shalt not be averse to me! If ye, O two Asvins, shall unite and bring together the loving pair-united are the fortunes of,both of you (lovers), united the thoughts, united the purposes! 3. When birds desire to chirp, lustily desire to chirp, may my call go there, as an arrow-point upon the shaft! 4. What is within shall be without, what is without shall be within! Take captive, O herb, the, soul of the maidens endowed with every chai-m! 5. Longing for a husband this woman hath come, I have come longing for a wife, As a loudly neighing horFe I have attained to my good fortune

 As this draught animal, O ye Asvins, comes on, and proceeds, thus may thy soul come on, and proceed to me! I draw to myself thy mind, as the leading stallion the female side-horse. As the stalk of grass torn by the wind, thus shall thy mind fasten itself upon me! 3. A coaxing mixture of salve, of sweet wood, of kushtha, and of spikenard, do I deftly pick out with the hands of Bhaga (good fortune)

 As this name stands in the MSS. it may be read Gûrgdâr (as in the Pâz. MSS), Gûrkîhar, or Dûrkîhar; the reading is very uncertain, and Windischmann suggests Gûrg-kîhar, 'wolf progeny' (compare vehrkô-kithra in Ardabahist Yast 8). A shooting star, {footnote p. 22} or meteor, is probably meant (see Chap. XXX, 18, 3 1), and as it is the special disturber of the moon, it may be Gô-kîhar (Av. gao-kithra, of ox-lineage'), a common epithet of the moon; the Pahlavi letter k being often written something like the compound rk; and this supposition is confirmed by the Gôk-kihar of TD in Chap. XXVIII, 44.]

 as thou hast said, O righteous Zarathustra! I, Ahura Mazda, send the waters from the sea Vouru-kasha down with the wind and with the clouds

 Be thou) wide open to the wind

 Beautiful music, and a gentle wind

 became afterwards the vehicle of Vishnu; he has ever "mocked the wind with his fleetness"

 before; we sacrifice unto the wind that blows behind. We

 Bhima of the Pan´davas, the human son of the wind god Vayu, once went forth to obtain for his beloved queen the flowers of Paradise :: those Celestial lotuses of a thousand petals with sun-like splendour and unearthly fragrance, which prolong life and renew beauty: they grow in the demon-guarded woodland lake in the region of Kuvera, god of treasure. Bhima hastened towards the north-east, facing the wind, armed with a golden bow and snake-like arrows; like an angry lion he went, nor ever felt weary. Having climbed a great mountain he entered a forest which is the haunt of demons, and he saw stately and beautiful trees, blossoming creepers, flowers of various hues, and birds with gorgeous plumage. A soft wind blew in his face; it was anointed with the perfume of Celestial lotus; it was as refreshing as the touch of a father's hand. Beautiful was that sacred retreat. The great clouds spread out like wings and the mountain seemed to dance; shining streams adorned it like to a necklace of pearls

 Bhima went speedily through the forest; stags, with grass in their mouths, looked up at him unafraid; invisible Yakshas and Gandharvas watched him as he went on swifter than the wind, and ever wondering how he could obtain the flowers of Paradise without delay. . .

 Bloweth the wind as after the wing of the bird

 blowing from the region of the north, from the regions of the north, a foul-scented wind, the

 bounteous Wind of blessed gift, (6) and (its) Creator Ahura Mazda, and the good

 By fire he surmounted fervour, by speech holy power, by a gem forms, by Indra the gods, by the wind the breaths, by the sun the sky, by the moon the Naksatras, by Yama the Pitrs, by the king men, by fruit the flavours, by the boa constrictor serpents, by the tiger wild beasts, by the eagle birds, by the stallion horses, by the bull kine, by the he-goat goats, by the ram sheep, by rice food, by barley plants, by the banyan trees, by the Udumbara strength, by the Gayatri the metres, by the Trivrt the Stomas, by the Brahmana speech

 By means of Agni as Hotr the gods defeated the Asuras. Recite for Agni as he is kindled', he says, for the overcoming of foes. He recites seventeen kindling-verses; Prajapati is seventeenfold; (verily it serves) to win Prajapati. He recites seventeen; there are twelve months and seven seasons, that is the year; offspring are born in the course of the year; (verily it serves) for the propagation of offspring. The gods, after reciting the kindling-verses, could not discern the sacrifice; Prajapati silently performed the libation of ghee; then did the gods discern the sacrifice; in that silently he performs the libation of ghee, (it serves) for the revelation of the sacrifice. The sacrifice was with the Asuras; the gods took it by the silent offering; in that silently he performs the libation of ghee, he takes away the sacrifice of his foe. He rubs the enclosing-sticks; verily he purifies them. Thrice each he rubs them, for the sacrifice is thrice repeated; also (it serves) to smite away the Raksases. They make up twelve; the year has twelve months; verily he delights the year, verily also he endows him with the year, for the gaining of the world of heaven. The libation of ghee is the head of the sacrifice, the fire is all the gods; in that he performs the libation of ghee, verily the sacrificer at the beginning of the sacrifice wins all the gods. The libation of ghee is the head of the sacrifice, the beast is the body; having performed the libation of ghee he anoints the beast; verily on the body of the sacrifice he places the head. 'Let thy breath be united with the wind', he says; the breath has the wind for its deity; verily he offers its breath in the wind. 'Thy limbs with the sacrificers, the lord of the sacrifice with his prayer', he says; verily he causes the lord of the sacrifice to obtain its blessing. Viçvarupa, Tvastr's son, vomited over the beast from above; therefore they do not cut off (portions) from the beast above; in that he anoints the beast from above, verily he makes it pure . He chooses the priests, verily he chooses the metres, he chooses seven; there are seven tame animals, seven wild; there are seven metres, (and so it serves) to win both. He offers eleven fore-sacrifices; ten are the vital airs of the beast, the body is the eleventh; verily his fore-offerings are of the same size as the beast. One (of them) lies around the omentum; verily the body lies around the body. The axe is a thunderbolt, the splinter of the sacrificial post is a thunderbolt, the gods by making a thunderbolt of the ghee smote Soma. 'Anointed with ghee, do ye guard the beast', he says; verily, overpowering it by means of the thunderbolt, he offers it

 by the force of various kinds, the dragging, and upward blowing of the winds

 By the name Sharva the Earth is meant; by Bhava is meant Water; by Rudra, Fire; by Ugra, Wind; by Bhuna, Ether; by Pashu-pati is meant the Employer of a priest for sacrifice; by Mahadeva, the Source of Nectar, and by Ishana, the Sun: these are declared to be the Eight Images (78-79)

 and ever fed with perfumes and dry well-blazing wood, whichever side its flames are brought by the wind, it goes and kills thousands and thousands of fiends, as Bahrâm does in heaven . If the necessities of life oblige us to employ fire for profane uses, it must be only for a time an exile on our hearth, or in the oven of the potter, and it must go thence to the Right-Place of the fire (Dâityô Gâtu), the altar of the Bahrâm fire, there to be restored to the dignity and rights of its nature

 Celestial music was heard in heaven and flowers fell upon the plain of victory: a voice came down the wind, saying: "O victor of truth and righteousness, thy task is now ended."

 contact or without producing any effect - as the mighty wind, moving everywhere

 Cow-horn by a thread suspended was by winds unceasing swayed

 Do thou guard this in the midst with the wind, with the ocean

 down the seven Karshvare, led by the winds, by the son of the waters, and by the light that dwells in the waters

 dragging wind on the ocean than that which exists on the plain, so, also

 East wind, raining, quicken; Ravat! Hail! Storming, raining, dread; Ravat! Hail! Thundering, raining, formidable; Ravat! Hail! Thundering without lightning, lightning, raining, resplendent; Ravat! Hail! Raining over night, satisfying; Ravat! Hail! Famed as having rained I much; Ravat! Hail! Raining while the sun shines, radiant; Ravat! Hail! Thundering, lightning, raining, waxing great; Ravat! Hail

 Fire defeats fuel, Wind scatters the Clouds

 fled away; the wind that blows from the North fled away; the

 Fly fifty yojanas, swift as the winds

 For a prop, a support, of the five winds I take thee

 For food thee!' (with these words) he takes up the strew, for he who sacrifices strives (icháte) as it were. 'Thou art the impeller', he says, for he brings them up. 'To the gods the servants of the gods have come', he says, for being the servants of the gods they go to the gods. 'The priests, the eager ones', he says; the priests are the priests, the eager ones, therefore he says thus. 'O Brhaspati, guard wealth', he says; Brhaspati is the holy power (Brahman) of the gods; verily by the holy power he wins cattle for him. 'Let thy oblations taste sweet', be says; verily he makes them sweet. 'O god Tvastr, make pleasant our possessions', he says; Tvastr is the form-maker of the pairings of cattle; verily he places form in cattle. 'Stay, ye wealthy ones', he says; the wealthy ones are cattle; verily he makes cattle abide for him. 'On the impulse of god Savitr', (with these words) he takes up the rope, for instigation. 'With the arms of the Açvins', he says, for the Açvins were the Adhvaryus of the gods. 'With the hands of Pusan', he says, for restraining. 'O offering to the gods, I seize thee with the noose of sacred order', he says; sacred order is truth; verily with truth which is sacred order he seizes it. He winds (the rope) round transversely, for they fasten a (beast) for killing in front; (verily it serves) for distinction. 'Fear not men', (with these words) he fastens it, for security. 'For the waters thee, for the plants thee I sprinkle', be says, for from the waters, from the plants, the beast is born. 'Thou art a drinker of the waters', he says, for he is a drinker of the waters who is offered in sacrifice. 'O ye divine waters, make it palatable, a very palatable offering for the gods', he says; verily he makes it palatable. From above he sprinkles (it); verily he makes it pure from above; he makes it drink; verily within he makes it pure; from below he besprinkles (it); verily all over he makes it pure

 For the whirl of the wind thee, for the rush of Pusan, for the growth of the waters, of the plants

 For were there sin upon a man for any dead matter that might have been brought by dogs, by birds, by wolves, by winds, or by flies, how soon this material world of mine would have in it only Peshôtanus, shut out from the way of holiness

 For were there sin upon a man for any dead matter that might have been brought by dogs, by birds, by wolves, by winds, or by flies, how soon this material world of mine would have in it only Peshôtanus, shut out from the way of, holiness, whose souls will cry and wail! so numberless are the beings that die upon the face of the earth

 For whom Ahura Mazda has made four horses :: the wind

 foulest-scented of al] the winds in the world

 fountain of the sea. 15. And at its north side two rivers flowed out, and went one to the east and one to the west; they are the Arag river and the Vêh river; as it is said thus: 'Through those finger-breadth tricklings do thou pour and draw forth two such waters, O Ahuramazda!' 16. Both those rivers wind about through all the extremities of the earth, and intermingle again with the water of the wide-formed ocean. 17. As those two rivers flowed out, and from the same place of origin as theirs, eighteen navigable rivers flowed out, and after the other waters have flowed out from those navigable streams they all flow back to the Arag river and Vêh river, whose fertilization (khvâpardârîh) of the world arises therefrom

 from falling? Who the waters and the plants? Who yoked swiftness to winds and clouds? Who

 g-spoons (into the fire) and the post; they reflected, 'Here we are making a disturbance of the sacrifice', they saw a ransom in the bunch of grass for the offering-spoons, in the chip for the post. When the Soma sacrifice is complete he casts (in the fire) the bunch of grass, he offers the chip, to avoid disturbing the sacrifice

 gavaakshaH = (m) window, an opening for ventilation

 good and) holy Wind, and of the good Mazdayasnian Religion, and of the good and pious

 hail! in speech, hail! in the wind, hail

 Hail! with my mind the sacrifice (I grasp); hail! from heaven and earth, bail! from the broad atmosphere, hail! from the wind the sacrifice I grasp

 Hanuman then resolved to visit the distant island with purpose to discover where Sita had been hidden. Assuming gigantic form, he stood upon a mountain top and leapt seaward. The mountain shook when he sprang from it. Over the sea went the wind god's son and that swiftly. But demons endeavoured to arrest his progress through the air. Surasa, mother of the Nagas, rose up with gaping jaws, and cried: "Thou must needs pass through my mouth ere thou wilt go farther, O Hanuman."

 Hanuman, son of Vayu, the wind god, a counsellor of the Ape King, came forth to meet them. He conducted Rama and Lakshmana before Sugriva, to whom they related the story of Sita's abduction

 Have come to thee before the wind

 Having spoken thus, Hanuman permitted Bhima to proceed on his way under the protection of Vayu, god of wind. He went towards the flowery steeps of the sacred mountain, and at length he reached the Celestial lotus lake of Kuvera, which was shaded by trees and surrounded by lilies; the surface of the waters was covered with golden lotuses which had stalks of lapis lazuli. Yakshas, with big eyes, came out against Bhima, but he slew many, and those that remained were put to flight. He drank the waters of the lake, which renewed his strength. Then he gathered the Celestial lotuses for his queen

 He becomes in learning like Brihaspati himself, in wealth like Kuvera. His profundity is that of the ocean, and his strength that of the wind (39). He shines with the blinding brilliance of the Sun, yet pleases with the soft glamour of the Moon. In beauty he becomes like the God of Love, and reaches the hearts of women (40). He comes forth as conqueror everywhere by the grace of this hymn of praise. Singing this hymn, he attains all his desires (41). All these desires he shall attain by the grace of the gracious Adya, whether in battle, in seeking the favour of Kings, in wagers, or in disputes, and when his life be in danger (42), at the hands of robbers, amidst burning villages, lions, or tigers (43), in forests and lonely deserts, when imprisoned, threatened by Kings or adverse planets, in burning fever, in long sickness, when attacked by fearful disease (44), in the sickness of children caused by the influence of adverse planets, or when tormented by evil dreams, when fallen in boundless waters, and when he be in some storm-tossed ship (45)

 He puts down the rain-winning (bricks); verily he wins the rain. If he were to put (them) down in one place, it would rain for one season; he puts down after carrying them round in order; therefore it rains all the seasons. 'Thou art the bringer of the east wind', he says; that is the form of rain; verily by its form he wins rain. With the Samyanis the gods went (sám ayus) to these worlds; that is why the Samyanis have their name; in that he puts down the Samyanis, just as one goes in the waters with a ship, so the sacrificer with them goes to these worlds. The Samyanis are the ship of the fire; in that he puts down the Samyanis, verily he puts down a boat for the fire; moreover, when these have been put down, if the waters strive to drag away his fire, verily it remains unmoved. He puts down the Aditya bricks; it is the Adityas who repel from prosperity him who being fit for prosperity does not obtain prosperity; verily the Adityas make him attain prosperity. It is yonder Aditya who takes away the brilliance of him who having piled up a fire does not display splendour; in that he puts down the Aditya bricks, yonder sun confers radiance upon him; just as yonder sun is radiant, so he is radiant among men. He puts down ghee bricks; the ghee is the home dear to Agni; verily he unites him with his dear home, and also with brilliance. He places (them) after carrying (them) round; verily he confers upon him brilliance not to be removed. Prajapati piled up the fire, he lost his glory, he saw these bestowers of glory, he put them down; verily with them he conferred glory upon himself; five he puts down; man is fivefold; verily he confers glory on the whole extent of man

 He who knows the head of the sacrificial horse becomes possessed of a head and fit for sacrifice. The head of the sacrificial horse is the dawn, the eye the sun, the breath the wind, the ear the moon, the feet the quarters, the ribs the intermediate quarters, the winking the day and night, the joints the half-months, the joinings the months, the limbs the seasons, the trunk the year, the hair the rays (of the gun), the form the Naksatras, the bones the stars, the flesh the mist, the hair the plants, the tail hairs the trees, the mouth Agni, the open (mouth) Vaiçvanara, the belly the sea, the anus the atmosphere, the testicles the sky and the earth, the membrum virile, the pressing-stone, the seed the Soma. When it chews, there is lightning; when it moves about, there is thundering; when it makes water, there is rain; its speech is speech. The Mahiman (cup) indeed is born before the birth of the horse as the day. The Mahiman (cup) is born after it as the night. These two Mahiman (cups) surround on either side the horse. As Haya (steed) it carried the gods, as Arvan (courser) the Asuras, as Vajin (racer) the Gandharvas, as Açva (horse) men. The birthplace of the horse, indeed, is the sea, its kindred is the sea.

 He who knows the seventeenfold Prajapati as connected with the sacrifice rests secure through the sacrifice, and falls not away from the sacrifice. 'Do thou proclaim' has four syllables; 'Be it proclaimed' has four syllables; 'Utter' has two syllables; 'We that do utter' has five syllables; the Vasat has two syllables; this is the seventeenfold Prajapati as connected with the sacrifice; he who knows thus rests secure through the sacrifice and does not fall away from the sacrifice. He who knows the beginning, the support, the end of the sacrifice reaches the end with a secure and uninjured sacrifice. 'Do thou proclaim'; 'Be it proclaimed'; 'Utter'; 'We that do utter'; the Vasat call, these are the beginning, the support, the end of the sacrifice; he who knows thus reaches the end with a secure and uninjured sacrifice. He who knows the milking of the generous one milks her indeed. The generous one is the sacrifice; (with the words) 'Do thou proclaim', he calls her; with 'Be it proclaimed', he lets (the calf) go up to her; with 'Utter', he raises (the pail); with 'We that do utter', he sits down beside her, and with the Vasat call he milks. This is the milking of the generous one; he who knows thus milks her indeed. The gods performed a sacrificial session; the quarters were dried up; they discerned this moist set of five; (with the words) 'Do thou proclaim', they produced the east wind; with 'Be it proclaimed', they caused the clouds to mass together; with 'Utter' they begat the lightning; with 'We that do sacrifice' they made rain to fall, and with the Vasat call they caused the thunder to roll. Then for them the quarters were made to swell; for him who knows thus the quarters are made to swell. One knows Prajapati, Prajapati knows one; whom Prajapati knows, he becomes pure. This is the Prajapati of the texts, 'Do thou proclaim', 'Be it proclaimed', 'Utter', 'We that do utter', the Vasat call; he who knows thus becomes pure. 'Of the seasons spring I delight', he says; the fore-sacrifices are the seasons; verily he delights the seasons; they delighted place themselves in order for him; the seasons are in order for him who knows thus. 'By sacrifice to the gods, Agni and Soma, may I be possessed of sight', he says; the sacrifice is possessed of sight through Agni and Soma; verily by means of them he confers sight upon himself. 'By sacrifice to the god Agni, may I be an eater of food', he says; Agni is among the gods the eater of food; verily by means of him he confers the eating of food upon himself. 'Thou art a deceiver; may I be undeceived; may I deceive N. N.', he says; by that deceit the gods deceived the Asuras; verily by this he deceives his foe. 'By sacrifice to the gods, Agni and Soma, may I be a slayer of foes', he says; by means of Agni and Soma Indra slew Vrtra; verily by means of them he lays low his foe. 'By sacrifice to the gods, Indra and Agni, may I be powerful and an eater of food', he says; verily he becomes powerful and an eater of food. 'By sacrifice to the god Indra, may I be powerful', he says; verily he becomes powerful. 'By sacrifice to the god Mahendra, may I attain superiority and greatness', he says; verily he attains superiority and greatness. 'By sacrifice to the god Agni Svistakrt, may I attain security through the sacrifice, enjoying long life', he says; verily he confers long life upon himself and attains security through the sacrifice

 He who, wind-urged, in person guards our offspring well, nourishes them with food and shines o'er many a land

 He will smite the wind that blows from the North, he will

 Her right arm winding round him. So they went

 Here written Nârsî in K20, and K20b, and Nôsîh in TD; but see § 5 and Chap. XXIX, 6. Windischmann suggests that he may be the Av. Aoshnara pouru-gîra of Fravardîn Yt. 131, Âf. Zarat. 2

 Here, too, the bright one, wind-swift, full of wisdom, shall give a son to him who cometh quickly

 His body like a tree which the wind bends

 Homage to him of the wind, and to him of the storm

 hot wind, neither old age nor death, nor envy made by the Daevas

 I am the wind among the purifiers, and Lord Rama among the warriors. I am the

 I drive away the Varenya daêvas, I drive away the wind-daêva, from this house, from

 I invoke the mighty Wind, made by Mazda, and Spenta (Ârmaiti), the fair daughter of Ahura Mazda

 I yoke earth for thee with light, I yoke wind for thee with the atmosphere, I yoke speech for thee with the sun, I yoke the three spaces of the sun for thee

 If a man shall then piously bring unto the fire, O Spitama Zarathustra! wood of Urvâsna, or Vohu-gaona, or Vohu-kereti, or Hadhâ-naêpata, or any other sweet-smelling wood, wheresoever the wind shall bring the perfume of the fire, thereunto Fire, the son of Ahura Mazda, shall go and kill thousands of unseen Daêvas, thousands of fiends, the brood of darkness, thousands of couples of Yâtus and Pairikas

 If it be leather, they shall wash it with gômêz three times, they shall rub it with earth three times, they shall wash it with water three times, and afterwards they shall expose it to the air for three months at the window of the house

 If it be woven cloth, they shall wash it with gômêz six times , they shall rub it with earth six times, they shall wash it with water six times, and afterwards they shall expose it to the air for six months at the window of the house

 in extolling a wise high-priest, that, 'just as the wind draws the up-flying

 In five days the strait was spanned. Then Rama mounted on the back of Hanuman, son of the wind god Vayu, and Lakshmana mounted the back of Angada, son of Bali and grandson of Indra, and led the Vanar hosts across the sea. The apes and bears which composed the great attacking army leapt from island to island, shouting: "Victory to Rama!" "Victory to Lakshmana!" "Victory to Sugriva!" Now the apes were of many colours; they were white and black, green and blue, yellow and red and brown. Sugriva shone like silver, Angada resembled a white lotus; Nila, son of Agni, was red, and Hanuman was yellow as pure gold; Sarambha had also a yellow body, and Nala was green, while Darvindha had a black body, a red face, and a yellow tail. These were all leaders and great warriors of the Vanar host

 In the circle all distinction of caste, frivolous talk, levity, garrulity, spitting, and breaking wind should be avoided (191). Such as are cruel, mischievous, Pashu, sinful, atheists, blasphemers of Kula doctrine, and calumniators of the Kula Scriptures, should not be allowed into the circle (192). Even the Vira who, induced by affection, fear, or attachment, admits a Pashu into the circle falls from his Kula duty, and goes to hell (193). All who have sought refuge in the Kula Dharmma, whether Brahmamas, Kshatriyas, Vaishyas, Shudras, or Samanyas, should ever be worshipped like Devas (194). He who, whilst in the circle, makes, from pride, distinctions of caste, descends to a terrible hell, even though he should have gone to the very end of the Vedanta (195). How within the circle can there be any fear of sin for Kaulas, who are good and pure of heart and who are manifestly the very image of Shiva? (196). Vipras and others who are followers of Shiva should, so long as they are within the circle, follow the ordinance of Shiva and the observances prescribed by Him (197)

 In the Indo-Iranian religion, the supreme Asura, although he was the supreme god, was not the only god. There were near him and within him many mighty beings, the sun, wind, lightning, thunder, rain, prayer, sacrifice, which as soon as they struck the eye or the fancy of man, were at once turned into gods. If the Heaven Asura, greater in time and space, eternal and universal, everlasting and ever present, was without effort raised to the supreme rank by his twofold infinitude, there were other gods, of shorter but mightier life, who maintained against him their right to independence. The progress of religious thought might as well have gone on to transfer power from him to any of these gods, as to make his authority unrivalled. The former was the case in India: in the middle of the Vedic period. Indra, the dazzling god of storm, rose to supremacy in the Indian Pantheon, and outshines Varuna with the roar and splendour of his feats; but soon to give way to a new and mystic king, Prayer or Brahman

 In the largest part of the place thou shalt make nine streets, six in the middle part, three in the smallest. To the streets of the largest part thou shalt bring a thousand seeds of men and women; to the streets of the middle part, six hundred; to the streets of the smallest part, three hundred. That Vara thou shalt seal up with the golden ring , and thou shalt make a door, and a window self-shining within

 in the Pleistocene Age, and if the Dasyus and Gandharvas of India are merely Dravidians and pre-Dravidians who resisted the Aryan invasion, who, then, it may be asked, were the prototypes of the giants "big as mountains", or the demons like "trees walking", the "tiger-headed" Rakshasas, "ugly Vartikas" with "one wing, one eye, and one leg"? and what animal suggested Vritra, or the fiery dragon that burned up daylight, or Rahu, the swallower of sun and moon? If the redhaired and red-bearded Rakshasas are to be given a racial significance, what of the blue Rakshasas and the green? The idea that primitive man conceived of giants because he occasionally unearthed the bones of prehistoric monsters, is certainly not supported by Scottish evidence; Scotland swarms with giants and hags of mountain, ocean, and river, although it has not yielded any great skeletons or even a single artifact of the Palæolithic Age. Giants and fairies are creations of fancy. Just as a highly imaginative child symbolizes his fears and peoples darkness with terrifying monsters, so, it may be inferred, did primitive man who crouched in his cave, or spent sleepless nights in tempest-stricken forests, conceive with childlike mind of demons thirsting for his blood and giants of wind and fire intent on destroying the Universe

 In the reign of the valiant Yima there was neither cold wind nor

 In the same way the law of Mazda, O Spitama Zarathustra! cleanses the faithful from every evil thought, word, and deed, as a swift-rushing mighty wind cleanses the plain

 In the same way the law of Mazda, O Spitama Zarathustra! cleanses the faithful from every evil thought, word, and deed, as a swift-rushing mighty wind cleanses the plain

 In these months of wind and deluge thoughts of vengeful strife were vain

 In Vedic religion many primitive beliefs were blended. We have seen, for instance, that life was identified with breath and wind; the "spirit" left the body as the last breath. Agni worshippers regarded fire as "the vital spark". Soma worship, on the other hand, appears to be connected with the belief that life was in the blood; it was literally "the life blood". The "blood of trees" was the name for sap; sap was water impregnated or vitalized by Soma, the essence of life. Water worship and Soma worship were probably identical, the moon, which was believed to be the source of growth and moisture, being the fountain head of "the water of life". In Teutonic mythology the "mead" is taken from a hidden mountain spring, which issued from "Mimer's well" in the Underworld. Odin drank from Mimer's well and obtained wisdom and long life. The "mead" was transported to the moon. The "mead" was also identified with saliva, the moisture of life, and spitting ceremonies resulted; these survive in the custom still practised in our rural districts of spitting on the hand to seal a bargain; "spitting stones" have not yet entirely disappeared. Vows are still taken in India before a fire. References to contracts signed in blood are common and widespread

 In whose reign there was neither cold wind nor hot wind, neither

 Indra's great rival, however, was Varuna, who symbolized the investing sky: he was "the all-enveloping one". The hymns impart to him a character of Hebraic grandeur. He was the sustainer of the universe, the law-giver, the god of moral rectitude, and the sublime sovereign of gods and men. Men worshipped him with devoutness, admiration, and fear. "It is he who makes the sun to shine in heaven; the winds that blow are but his breath; he has hollowed out the channels of the rivers which flow at his command, and he has made the depths of the sea. His ordinances are fixed and unassailable; through their operation the moon walks in brightness, and the stars which appear in the nightly sky

 Indra is often spoken of as having been born, and two whole hymns deal with the subject of his birth. His father, the same as Agni's, appears to be Dyaus; but the inference from other passages is that he is Tvastr, the artificer among the gods. Agni is called Indra's twin brother, and Pusan (vi. 54) is also his brother. His wife, who is often mentioned, is Indrani. Indra is associated with various other deities. The Maruts, (i. 85) are his chief allies, who constantly help him in his conflicts. Hence the epithet Marútvant accompanied by the Maruts is characteristic of him. Agni is the god most often conjoined with him as a dual divinity. Indra is also often coupled with Varuna (vii. 86) and Vayu, god of Wind, less often with Soma (viii. 48), Brhaspati (iv. 50), Pusan, and Visnu

 Indra similarly absorbed, and was absorbed by, the wind god Vayu or Vata, who is also referred to as the father of the Maruts and the son-in-law of the artisan god Twashtri. The name Vata has been compared to Vate, the father of the Teutonic Volund or Wieland, the tribal deity of the Watlings or Vaetlings; in old English the Milky Way was "Watling Street". Comparisons have also been drawn with the wind god Odin :: the Anglo-Saxon Woden, and ancient German Wuotan (pronounced Vuotan). "The etymological connection in this view", writes a critic, "is not free from difficulty."

 Indrajit obtained a new chariot by offering up in sacrifice a black goat, and returning to the battlefield with his forces he shot arrows at Rama and Lakshmana. Then he threw a serpent noose, which bound the two brothers so that they were unable to move. Great was their peril, but Vayu, god of wind, sent to their aid the great Celestial bird Garuda, the serpent killer, and the snakes which formed the noose fled from before it, whereat the brethren, who had meantime fallen in a swoon, rose up again. Ravana then came forth, but Rama shot arrows which swept the ten crowns from his ten heads, and he retired in his shame and skulked in the city

 inhaling that wind with the nose, and it asks, saying: "Whence does that wind blow, the

 Invoke the powerful Wind, made by Mazda, and Fate

 Invoke, O Zarathustra! the powerful Wind, made by Mazda, and Spenta [Ârmaiti] , the fair daughter of Ahura Mazda

 it (the atmosphere) is called Andarvae ('the intermediate air'), and the wind

 It is only necessary to add that the sons of Pandu. as well as Karna, were, like the heroes of Homer, god-born chiefs. Some god inspired the birth of each. Yudhishthir was the son of Dharma or Virtue, Bhima of Vayu or Wind, Arjun of Indra or Rain-god, the twin youngest were the sons of the Aswin twins, and Karna was the son of Surya the Sun, but was believed by himself and by all others to be the son of a simple chariot-driver

 it should be remembered that in Teutonic mythology there are "black dwarfs", who live in underground dwellings, and "white elves" associated with air and ocean; there are also black and white fairies in the Scottish High-lands, so that black and white spirits may simply belong to night and day spirit groups. It may be that the Indian aborigines were referred to contemptuously as Dasyus by the Aryans. The application of the names of repulsive imps to human enemies is not an unfamiliar habit even in our own day; in China the European is a "foreign devil", but Chinese "devils" existed long before Europeans secured a footing in the Celestial Kingdom. Those who seek for a rational explanation for the belief in the existence of mythical beings should remember that primitive man required no models for the creatures of his fancy. He symbolized everything :: his ideals, his desires, his hopes and his fears, the howling wind, the low whispering breeze, the creaking tree, the torrent, the river, the lake, and the mountain; he heard the hammer or the trumpet of a mighty god in the thunderstorm, he believed that giants uprooted trees and cast boulders down mountain slopes, that demons raised ocean billows in tempest, and that the strife of the elements was a war between gods and giants; day and night, ever in conflict, were symbolized, as were also summer and winter, and growth and decay. If the fairies and elves of Europe are Lapps, or the small men of an interglacial period

 It was after Sati burned herself that the sorrowing Shiva was wounded by Kamadeva, the love god, whom he slew by causing a flame of fire to dart from his third eye. This god is the son of Vishnu and Lakshmi. He is usually depicted as a comely youth like the Egyptian Khonsu; he shoots flowery arrows from his bow; his wife Rati symbolizes Spring, the cuckoo, the humming bee, and soft winds. As Manmatha he is the "mind-disturber"; as Mara, "the wounder"; as Madan, "he who makes one love-drunk"; and as Pradyumna he is the "all-conqueror"

 it wet, and the wind does not make it dry. The Spirit cannot be cut, burned

 Justi adopts the reading Harpârsên, which occurs in K20 four times out of eleven, but is corrected thrice. Windischmann suggests that this mountain is the Av. skyata (or iskatâ) upairi-saêna of Yas. X, 29, and Zamyâd Yt. 3, which the Pahlavi translator of the Yasna explains as 'the Pârsên crag.' It seems to be a general name for the principal mountain ranges in the south and east of Iran, as maybe seen on comparing this passage and Chap. XXIV, {footnote p. 37}2 8, with Chap. XX, 16, 17, 21, 22, where the Haro, Hêtûmand, Marv, and Balkh rivers are said to spring from Mount Apârsên; but its application to the southern range is perhaps due to the etymological attempt, in the text, to connect it with Pârs. The Selections of Zâd-sparam, VII, 7, have Kînîstân for Khûgistân.]

 I call the wise one, who soundeth like the wind

 lamp in a spot sheltered by the Spirit from the wind of desires does not

 lands and to the plants, to this earth and yon heaven, to the holy wind, to the stars, moon

 Leaps into flame when the wind fans the spark

 Let the healing wind blow upon our cows

 Let the wind separate you

 Let thy breath be united with the wind, thy limbs with the sacrificial, the lord of the sacrifice with his prayer

 Like the Sun be full of radiance, strong like Wind's resistless sweep

 M6 has Pâz. mênr; Anquetil has 'vine blossom,' and is followed by Windischmann and Justi, but the word is very uncertain

 maaruta = wind

 maarutaH = wind

 maarutatulyavegam.h = with the speed equal to that of wind-god(his father

 maintainer of the worldly creation but it; when by me the sun and moon and stars are conducted in the firmament (andarvaî) of luminous bodies; when by me corn was created so that, scattered about in the earth, it grew again and returned with increase; when by me colour of various kinds was created in plants; when by me fire was created in plants and other things without combustion; when by me a son was created and fashioned in the womb of a mother, and the structure (pîsak) severally of the skin, nails, blood, feet, eyes, ears, and other things was produced; when by me legs were created for the water, so that it flows away, and the cloud was created which carries the water of the world and rains there where it has a purpose; when by me the air was created which conveys in one's eyesight, through the strength of the wind, the lowermost upwards according to its will, and one is not able to grasp it with the hand out-stretched; each one of them, when created by me, was herein more difficult than causing the resurrection, for it is an assistance to me in the resurrection that they exist, but when they were formed it was not forming the future out of the past. 6. Observe that when that which was not was then produced, why is it not possible to

 Markandeya goes on to say that the world grows extremely sinful at the close of the last Kali Yuga of the Day of Brahma. Brahmans abstain from prayer and meditation, and Sudras take their place. Kshatriyas and Vaisyas forget the duties of their castes; all men degenerate and beasts of prey increase. The earth is ravaged by fire, cows give little milk, fruit trees no longer blossom, Indra sends no rain; the world of men becomes filled with sin and immorality. . . . Then the earth is swept by fire, and heavy rains fall until the forests and mountains are covered over by the rising flood. All the winds pass away; they are absorbed by the Lotus floating on the breast of the waters, in which the Creator sleeps; the whole Universe is a dark expanse of water

 marut.h = wind

 marutaH = the forty-nine Maruts (demigods of the wind)

 May the great ones, the Çakvari (verses), with favouring winds

 May the seed be living, Parjanya rain, the corn be ripened, the plants rich in leaves, this (earth) easy to walk on, the fire easy of approach, the atmosphere easy to see through, the wind purifying, the sky easy of access, he that burns yonder kindly, the day and night as of old, the half months of fifteen days, the months of thirty days, the seasons in due order, and the year auspicious

 May the wind blow for me unto this desire

 moon and wind; it comes again and goes down, in increase and decrease, because of her revolving. 1 The control also of the Gulf of Satavês is attached to the constellation Satavês, in whose protection are the seas of the southern quarter, just as those on the northern side are in the protection of Haptôk-ring . 13. Concerning the flow and ebb it is said, that everywhere from the presence of the moon two winds continually blow, whose abode is in the Gulf of Satavês, one they call the down-draught, and one the up-draught; when the up-draught blows it is the flow, and when the down-draught blows it is the ebb . 14. In the other seas there is nothing of the nature of a revolution of the moon therein, and there are no flow and ebb. 15. The sea of Kamrûd is that which they pass by, in the north, in Taparîstân; that of Sahî-bûn is in Arûm

 Homage to the Rudras on the earth, in the atmosphere, in the sky, whose arrows are food, wind, and rain, to them ten eastwards, ten to the south, ten to the west, ten to the north, ten upwards; to them homage, be they merciful to us, him whom we hate and him who hateth us, I place him within your jaws

 neither night nor darkness, no cold wind and no hot wind, no deathful

 nirvaata = (adj) windless

 nivaatasthaH = in a place without wind

 Not Syria (which is Sûristân, see Chap. XX, 10), but the Sûrîk of the Pahlavi Vend. I, 14, which translates Av. Sughdha, the land east of the Oxus (see Chap. XX, 8). Windischmann reads it as Pâz. Erâk

 Now the capital of Kosala was Ayodhya

 Now this fire (ritual) is an extensive sacrifice; what part of it is performed or what not? The part of the sacrifice which is performed that is omitted becomes rotten; be puts down the Açvin (bricks); the Açvins are the physicians of the gods; verily by them be produces medicine for it. Five he puts down; the sacrifice is fivefold; verily he produces medicine for the whole extent of the sacrifice. He puts down the seasonal (bricks), to arrange the seasons . Five he puts down; the seasons are five; verily he arranges the seasons in their whole number. They begin and end alike; therefore the seasons are alike; they differ in one foot; therefore the seasons differ likewise. He puts down the breath-supporters; verily he places the breaths in the months; therefore being alike the seasons do not grow old; moreover he generates them. The breath is the wind; in that having put down the seasonal (bricks) he puts down the breath-sup porters, therefore the wind accompanies all the seasons. He puts down the rain-winners; verily he wins rain. If he were to put them down in one place, then would fall rain in one season only; he puts them down after carrying them round in order; therefore it rains in all the seasons. Since having put down the breath-supporters he puts down the rain-winners, therefore the rain starts from the sky, impelled downwards by the wind. The strengthening (bricks) are cattle; cattle have various purposes and various customs, but only as regards water are they of one purpose ; if he desire of a man, 'May he be without cattle', he should put down for him the strengthening (bricks) and then put down the water (bricks); verily he makes discord for him with cattle; verily he becomes without cattle. If he desire of a man, 'May he possess cattle', he should put down for him the water (bricks) and then put down the strengthening (bricks); verily he makes concord for him with cattle and he becomes possessed of cattle. He puts down four in front; therefore the eye has four forms, two white, two black . The (verses) contain the word 'head'; therefore the head (of the fire) is in front. Five he puts down in the right hip, five in the left; therefore the animal is broader behind and receding in front; 'The goat in strength', (with these words he puts down) on the right shoulder; (with) 'The ram in strength', on the left; verily he puts together the shoulders (of the fire). 'The tiger in strength', (with these words) he puts down in the right wing, (with) 'The lion in strength' on the left; verily he gives strength to the wings. (With) 'The man in strength' (he puts down) in the middle; therefore man is overlord of animals

 O broad atmosphere, in unison with the god wind, sacrifice with the life of this offering; be united with its body; extending more broadly, make the sacrifice of the lord of the sacrifice most successful

 O lord of mind, place this sacrifice, O god, for us among the gods, hail! or speech, hail! or the wind, hail

 O Maker of the material world, thou Holy One! Is it true that thou, Ahura Mazda, sendest the waters from the sea Vouru-kasha down with the wind and with the clouds

 O Parameshvari! should good be done to the universe, the Lord of it is pleased, since He is its soul, and it depends on Him (33). He is One. He is the Ever-existent. He is the Truth. He is the Supreme Unity without a second. He is Ever-full and Self-manifest. He is Eternal Intelligence and Bliss (33-34). He is without change, Self-existent, and ever the Same, Serene, above all attributes. He beholds and is the Witness of all that passes, Omni-present, the Soul of everything that is. He, the Eternal and Omnipresent, is hidden and pervades all things. Though Himself devoid of sense, He is the Illuminator of all the senses and their powers (35-36). The Cause of all the three worlds, He is yet beyond them and the mind of men. Ineffable and Omniscient, He knows the universe, yet none know Him (37). He sways this incompre-hensible universe, and all that has movement and is motionless in the three worlds depends on Him; and lighted by His truth, the world shines as does Truth itself. We too have come from Him as our Cause (38-39). He, the one Supreme Lord, is the Cause of all beings, the Manifestation of Whose creative Energy in the three worlds is called Brahma (40). By His will Vishnu protects and I destroy, Indra and all other Guardian Devas of the world depend on Him and hold rule in their respective regions under His command. Thou His supreme Prakriti art adored in all the three worlds (41-42). Each one does his work by the power of Him who exists in his heart. None are ever independent of Him (43). Through fear of Him the Wind blows, the Sun gives heat, the Clouds shower seasonable rain, and the Trees in the forest flower (44)

 O sun, blazing, be thou blazing among the gods; make me blazing, of long life, radiant among men; for the blazing of the wind and of the waters do I offer to thee

 of the mighty wind, to where there is a necessity for it, to divert it from

 Of the salt seas three are principal, and twenty-three are small. 7. of the three which are principal, one is the Pûtîk, one the Kamrûd, and one the Sahî-bûn. 8. of all three the Pûtîk is the largest, in which is a flow and ebb, on the same side as the wide-formed ocean, and it is joined to the wide-formed ocean. 9. Amid this wide-formed ocean, on the Pûtîk side, it has a sea which they call the Gulf (var) of Satavês . 10. Thick and salt the stench wishes to go from the sea Pûtîk to the wide-formed ocean; with a mighty high wind therefrom, the Gulf of Satavês drives away whatever is stench, and whatever is pure and clean goes into the wide-formed ocean and the source Arêdvîvsûr; and that flows back a second time to Pûtîk . The control of this sea (the Pûtîk) is connected with the

 of wide pastures, with the fiend-smiting wind, with the cursing

 of wind, I am the moon among the stars. (10.21)

 oken web of earth may I follow', he says; verily making a bridge he crosses over

 On her neck his clasping left arm sweetly winds in soft embrace

 On the wind, on Parjanya, on the breath of Varuna

 Once upon a time the ambrosia was robbed from the gods by Garúda, half giant and half eagle, the enemy of serpents. This "lord of birds" was hatched from an enormous egg five hundred years after it had been laid by Diti, mother of giants; his father was Kas´yapa, a Brahman identified with the Pole Star, who had sacrificed with desire for offspring. It happened that Diti, having lost a wager, was put under bondage by the demons, and could not be released until she caused the amrita to be taken from a Celestial mountain where it was surrounded by terrible flames, moved by violent winds, which leapt up to the sky. Assuming a golden body, bright as the sun, Garuda drank up many rivers and extinguished the fire. A fiercely revolving wheel, sharp-edged and brilliant, protected the amrita, but Garuda diminished his body and entered between the spokes. Two fire-spitting snakes had next to be overcome. Garuda blinded them with dust and cut them to pieces. Then, having broken the revolving wheel, that bright sky-ranger flew forth with the amrita which was contained in the moon goblet

 One of the long-lived Indian sages was named Markandeya. In the Vana Parva section of the Mahábhárata he visits the exiled Pandava brethren in a forest, and is addressed as "the great Muni, who has seen many thousands of ages passing away. In this world", says the chief exile, "there is no man who hath lived so long as thou hast. . . . Thou didst adore the Supreme Deity when the Universe was dissolved, and the world was without a firmament, and there were no gods and no demons. Thou didst behold the recreation of the four orders of beings when the winds were restored to their places and the waters were consigned to their proper

 Or it may be translated, 'he hovered in the light,' as Windischmann and Justi have it

 Pâz. srahtîd is evidently a misreading of Pahl. srîstîd, 'formed, shaped.' Windischmann compares Fravardîn Yt. 11, 22, 28

 pine. He smites the wind that blows from the North; the wind

 pouring, on the same day when the destroyer rushed in, and came again into notice for mischief (âvârak) in the direction of the west. For every single month is the owner of one constellation; the month Tîr is the fourth month of the year, and Cancer the fourth constellation from Aries, so it is the owner of Cancer, into which Tîstar sprang, and displayed the characteristics of a producer of rain; and he brought on the water aloft by the strength of the wind. 3. Co-operators with Tîstar were Vohûman and the angel Hôm, with the assistance of the angel Bûrg and the righteous guardian spirits in orderly arrangement

 provided with a tail, which are ten. 45. And by them these ten worldly creations, that is, the sky, water, earth, vegetation, animals, metals, wind, light, fire, and mankind, are corrupted with all this vileness; and from them calamity, captivity, disease, death, and other evils and corruptions ever come to water, vegetation, and the other creations which exist in the world, owing to the fiendishness of those ten. 46. They whom I have enumerated are furnished with the assistance and crafty (afzar-hômand) nature of Aharman

 Reading aminîdâr in accordance with M6, which has amînîdâr in Chap. XXXIV, 1, where the same phrase occurs. Windischmann and Justi read amûîtâr, 'uninjured, invulnerable,' in both places. This sentence appears to refer to a preparatory creation of embryonic and immaterial existences, the prototypes, fravashis, spiritual counterparts, or guardian angels of the spiritual and material creatures afterwards produced.]

 Reading gil, 'mud.' Windischmann and Justi prefer gar, 'mountain,' and have 'depth of the mountain

 Reading makag; Anquetil, Windischmann, and Justi read mazg, 'marrow,' but this is usually written otherwise

 Reared on the banks of Indus, swift as wind

 region of the south, from the regions of the south, a sweet-scented wind, sweeter-scented

 righteous wind are not able to produce rain in its proper time and season. 4 And a dark cloud makes the whole sky night, and the hot wind and the cold wind arrive, and bring along fruit and seed of corn, even the rain in its proper time; and it does not rain, and that which rains also rains more noxious creatures than water; and the water of rivers and springs will diminish, and there will be no increase. 43. And the beast of burden and ox and sheep bring forth more painfully and awkwardly, and acquire less fruitfulness; and their hair is coarser and skin thinner; the milk does not increase and has less cream (karbist); the strength of the labouring ox is less, and the agility of the swift horse is less, and it carries less in a race

 but it was undiscriminated; the gods saw these dawn (bricks), they put them down; then did this shine forth; for him for whom these are put down the dawn breaks; verily he smites away the dark

 roars amidst the mountains. The lightnings flash and sparkle; alas! their golden lustre in the darkness of night reminds me of my lost Sita. . . . Now the wind falls and the earth is bright with rain tears, and I hear the sighing of Sita as she weeps in pain and sorrow. . . . The rainbow comes forth in beauty like to Sita arrayed with jewels and ornaments. . . . Now the earth is refreshed: trees are budding and flowers bloom again in beauty, but I cannot be consoled. Lost is Sita, my dearly beloved; she writhes in the palace of the Rakshasa king as the lightning writhes amidst the black clouds. . . . Ah! I abandoned my throne and kingdom with joy because Sita was with me; now my heart is breaking because she hath been snatched away. . . . See how the shadows gather again; winds roar and rains pour down; as dubious is my future, and dark as is this gloomy day of sorrow. Jatayus hath told that Sita is concealed in a distant fastness. . . . How can I be consoled? I mourn not for myself alone, but chiefly because she whom I love sorrows and suffers in a strange land."

 heard of his sleeping in those that sleep. 26. O Prâna, be not turned away from me, thou shalt not be other than myself! As the embryo of the waters (fire), thee, O Prâna, do bind to me, that I may live

 sa.nharate = winds up

 sacrifice unto the wind that blows below; we sacrifice unto the

 said that these people are Rûman (Arûmâyîk), and Rôshan said that they have red weapons, red banners, and red hats (kûlâh). 4. 'It is when a symptom of them appears, as they advance, O Zaratûst the Spîtâmân! the sun and the dark show signs, and the moon becomes manifest of various colours; earthquakes (bûm-guzand), too, become numerous, and the wind comes mote violently; in the world want, distress, and discomfort come more into view; and Mercury and Jupiter advance the sovereignty for the vile , and they are in hundreds and thousands and myriads. 5. They have the red banner of the fiend Shêdâspîh of Kilisyâkîh, and they hasten much their progress to these countries of Iran which I, Ahuramazda, created, up to the bank of the Arvand some have said the Frât river, 'unto the Greeks (Yûnân) dwelling in Asûristân;' they are Greeks by strict reckoning

 Satanava thereupon made a vow renouncing his claim to the throne, and said: "If thou wilt give thy daughter unto my sire to be his queen, I, who am his heir, will never accept the throne, nor marry a wife, or be the father of children. If, then, Satyavati will become the mother of a son, he will surely be chosen rajah." When he had spoken thus, the gods and Apsaras, the mist fairies, caused flowers to fall out of heaven upon the prince's head, and a voice came down the wind, saying: "This one is Bhishma."

 See Windischmann, Zoroastrische Studien, 288

 Shakuntala then turned from the king, but a voice out of heaven spoke softly down the wind, saying

 She whose body is dark, hard, and coarse; whose eyes and finger nails are blackish, and whose Yoni, instead of being smooth, is rough as the tongue of a cow; she whose laugh is harsh; whose mind is set on gluttony; who is volatile and loquacious, whilst in congress she can hardly be satisfied, that woman is of the Vata or windy temperament, the worst of all

 sodomy] proceed to the sky, or not; and to what place does the wind of that

 soul of the faithful one as if it were brought amidst plants [and scents: it seems as if a wind

 soul of the faithful one as if it were brought amidst snow and stench, and as if a wind were

 Sped by the winds on all sides, O Agni

 Speeding on with the rushing wind

 springs; through their brightness and glory the winds blow, driving

 star Tishtrya moves on equally, and so does the strong wind made

 stars of different germs, the wind, atmosphere, water, fire, the

 stirring hymn to the wind god loses much of its vigour and beauty in translation

 strong wind, made by Mazda! Hail to the Glory of the Aryas

 sweetest-scented wind I ever inhaled with my nose?"

 swifter than the winds, more rapid than the rain(-drops as they fall); yea, fleeter than the

 tbe Asha-owning wind, and for the stars, moon, and sun, and for

 Th' escaping foe, tracking his winding feet

 than any other wind in the world

 that of the holy wind and of the stars, moon, and sun, and with that of the stars without

 that the foe of Mithra works out. The wind drives away the spear

 The ape god Hanuman, an avatar of Vishnu

 The bow of thine, O Rudra, above, may the wind blow after it for thee, to thee, O Rudra, with the year I pay homage

 The bow of thine, O Rudra, in the east, may the wind blow after it for thee, to thee, O Rudra, with the year I pay homage

 The bow of thine, O Rudra, on the north, may the wind blow after it for thee, to thee, O Rudra, with the Idu year I pay homage

 The bow of thine, O Rudra, on the south, may the wind blow after it for thee, to thee, O Rudra, with the full year I pay homage

 The bow of thine, O Rudra, on the west, may the wind blow after it for thee, to thee, O Rudra, with the Ida year I pay homage

 The Creator continues, addressing Markandeya: "I am the wind, I am the Sun, I am Fire. The stars are the pores of my skin, the ocean is my robe, my bed and

 The dawn in truth is the head of the sacrificial horse, The sun is the eye; the wind the breath . . . the year the body, the heaven is the back . . . the constellations the bones; the sky the muscles; the rivers, arteries and veins; the liver and spleen, the mountains; the herbs and trees, the various kinds of hair." The horse is also identified with the sun: "The sun, as long as he rises is the fore part of the body; the sun, as long as he descends is the hind part of the body, & c." The horse is also day and night in turn, and its birthplace is the sea; it carries the gods and the Asuras; it is the symbol of Death, "who is voracity", from whom all things came. "There was not anything here before." Death first "created this mind, desiring, May I have a soul. He went forth worshipping. From him, when worshipping, the waters were produced. . . . The froth of the waters which was there became consistent. This became the earth. . . . He made himself threefold. His eastern quarter is the head . . . his western quartet is the tail, & c."

 The diction of the hymns is on the whole natural and simple, free from the use of compounds of more than two members. Considering their great antiquity, the hymns are composed with a remarkable degree of metrical skill and command of language. But as they were produced by a sacerdotal class and were generally intended to accompany a ritual no longer primitive, their poetry is often impaired by constant sacrificial allusions. This is especially noticeable in the hymns addressed to the two ritual deities Agni and Soma, where the thought becomes affected by conceits and obscured by mysticism. Nevertheless the RV. contains much genuine poetry. As the gods are mostly connected with natural phenomena, the praises addressed to them give rise to much beautiful and even noble imagery. The degree of literary merit in different hymns naturally varies a good deal, but the average is remarkably high. The most poetical hymns are those addressed to Dawn, equal if not superior in beauty to the religious lyrics of any other literature. Some of the hymns to Indra show much graphic power in describing his conflict with the demon Vrtra. The hymns to the Maruts, or Storm gods, often depict with vigorous imagery the phenomena of thunder and lightning, and the mighty onset of the wind. One hymn to Parjanya (v. 83) paints the devastating effects of the rain-storm with great vividness. The hymns in praise of Varuna describe the various aspects of his sway as moral ruler of the world in an exalted strain of poetry. Some of the mythological dialogues set forth the situation with much beauty of language; for example, the colloquy between Indra's messenger Sarama and the demons who stole the cows (x. 108), and that between the primaeval twins Yama and Yami (x. 10). The Gambler's lament (x. 34) is a fine specimen of pathetic poetry. One of the funeral hymns (x. 18) expresses ideas connected with death in language of impressive and solemn beauty. One of the cosmogonic hymns (x. 129) illustrates how philosophical speculation can be clothed in poetry of no mean order

 The east of the quarters; the spring of the seasons; Agni the deity; holy power the wealth; the Trivrt the Stoma, and it forming the path of the fifteenfold (Stoma); the eighteen-month-old calf the strength; the Krta of throws of dice; the east wind the wind; Sanaga the Rsi

 The fire is an animal, now the birthplace of the animal is changed in that before the putting up of the bricks the Yajus is performed. The water bricks are seed; be puts down the water bricks; verily he places seed in the womb. Five he puts down (on the east) cattle are fivefold; verily he produces cattle for him; five on the south, the water bricks are the thunderbolt; verily with the thunderbolt he smites away the Raksases from the south of the sacrifice; five he puts down on the west, pointing east; seed is impregnated in front from behind; verily from behind he deposits seed for him in front. Five he puts down on the east, pointing west; five on the west pointing east; therefore seed is impregnated in front, offspring are born at the back. On the north he puts down five metre bricks; the metre bricks are cattle; verily he brings cattle on birth to his own dwelling. This (earth) was afraid of excessive burning by the fire; she saw these water bricks, she put them down, then (the fire) did not burn her excessively; in that he puts down the water bricks, (it is) to avoid excessive burning. She said, 'He shall eat food with holy power, for whom these shall be put down, and he who shall know them thus.' He puts down the breath-supporting (bricks); verily he places the breaths in the seed; therefore an animal is born with speech, breath, sight, and bearing. 'This one in front, the existent'; (with these words) he puts down on the east; verily with these he supports breath. 'This one on the right, the all-worker', (with these words he puts down) on the south; verily with these he supports mind. 'This one behind, the all-extending', (with these words he puts down) on the west; verily with these he supports sight. 'This one on the left, the light', (with these words he puts down) on the north; verily with these he supports hearing. 'This one above, thought', (with these words he puts down) above; verily with these he supports speech. Ten by ten he puts (them) down, to give strength. Transversely he puts (them) down; therefore transversely do animals move their limbs, for support. With those (put down) on the east Vasistha prospered, with those on the south Bharadvaja, with those on the west Viçvamitra, with those on the north Jamadagni, with those above Viçvakarman. He who knows thus the prosperity in these (bricks) prospers; he who knows thus their relationship becomes rich in relations; he who knows thus their ordering, (things) go orderly for him; he who knows thus their abode becomes possessed of an abode; he who knows thus their support becomes possessed of support. Having put down the breath-supporters he puts down the unifying (bricks); verily having deposited in him the breaths he unifies them with the unifying (bricks); that is why the unifying have their name. Then too he puts inspiration upon expiration; therefore expiration and inspiration move together. He puts (them) down pointing in different directions; therefore expiration and inspiration go in different directions. The ununified part of the fire is not worthy of heaven; the fire is worthy of heaven; in that he puts down the unifying (bricks), he unifies it; verily he makes it worthy of heaven. 'The eighteen-month-old calf the strength, the Krta of throws at dice', he says; verily by the strengths he wins the throws, and by the throws the strengths. On all sides (these verses) have the word wind', and therefore the (wind) blows on all sides

 The heaven of Indra was constructed by the great artisan-god himself. Like a chariot it can be moved anywhere at will. The Assembly House has many rooms and seats, and is adorned by celestial trees. Indra sits there with his beautiful queen, wearing his crown, with gleaming bracelets on his upper arms; he is decked with flowers, and attired in white garments. He is waited upon by brilliant Maruts, and all the gods and the rishis and saints, whose sins have been washed off their pure souls, which are resplendent as fire. There is no sorrow, or fear, or suffering in Indra's abode, which is inhabited by the spirits of wind and thunder, fire and water, plants and clouds, and planets and stars, and the spirits also of Prosperity, Religion, Joy, Faith, and Intelligence. Fairies and elves (Apsaras and Gandharvas) dance and sing there to sweet music; feats of skill are performed by celestial battle heroes, auspicious rites are also practised. Divine messengers come and go in celestial chariots, looking bright as Soma himself

 the holy sage who had been a Kshatriya and was made a Brahman in reward for his austerities. It came to pass that Indra became alarmed at his growing power, and he feared that the mighty sage of blazing energy would, by reason of his penances, cast down even him, the king of the gods, from his heavenly seat. So Indra commanded Menaka, the beauteous Ap’sara, to disturb the holy meditations of the sage, for he had already achieved such power that he created a second world and many stars. The nymph called on the wind god and on the god of love, and they went with her towards Vishwamitra

 the increaser of the world. Behind him travels the mighty wind

 The Indian Vata is invoked, as Vayu, in a beautiful passage in one of the hymns which refers to his "two red horses yoked to the chariot": he had also, like the Maruts, a team of deer. The poet calls to the wind

 The noise made by them, and often mentioned, is thunder and the roaring of the winds. They cause the mountains to quake and the two worlds to tremble; they rend trees, and, like wild elephants, devour the forests. One of their main activities is to shed rain: they cover the eye of the sun with rain; they create darkness with the cloud when they shed rain; and they cause the heavenly pail and the streams of the mountains to pour. The waters they shed are often clearly connected with the thunder storm. Their rain is often figuratively called milk, ghee, or honey. They avert heat, but also dispel darkness, produce light, and prepare a path for the sun

 The north of the quarters; the autumn of the seasons; Mitra and Varuna the deity; prosperity the wealth; the twenty-onefold the Stoma; and it forming a path of the twenty-sevenfold (Stoma); the four-year-old the strength; the Askanda of throws; the north wind the wind; Pratna the Rsi

 The ocean, the wind, make full this strength

 The path with the two parts near the kidneys; continuance with the two sinew parts; parrots with bile; jaundice with the liver; the Haliksnas with the evil wind; Kuçmas with dung; the worms with the contents of the intestines; dogs with the cutting up; serpents with the smell of the blood, birds with the smell of the cooking; ants with the fragments

 The Pâzand MSS. have garôist, for the Huz. hêmnunast, trusted.' Windischmann and Justi have 'all

 The Rudras, or "Howlers," eleven in number, and the Marûts, are storm-gods; the eight Vâsus, personifications of natural phenomena, such as water, wind, fire, light, & c.]

 The rush of the wind, the navel of Varuna

 The sacrifice hath come to the gods, the goddesses have left the sacrifice for the gods, to the sacrificer that poureth blessings, accompanied by the cry 'Hail!', standing in the waters, do ye follow the Gandharva, in the rush of the wind, food that is praised

 The scene of the fight is the sea Vouru-kasha, a sea from which all the waters on the earth fall down with the winds and the clouds; in other words, they fight in the sea above , in the atmospheric field of battle

 The seventh millennium, ruled by Libra, is computed by Windischmann as follows: 30 + 40½ + 50 + 93 + 40 + 30 + 616½ + 100 = 1000. The eighth millennium, ruled by Scorpio, is the thousand years of Dahâk

 the shape of a strong, beautiful wind, made by Mazda; he bore

 The singing birds are all singing spirits in India as in Europe. The "language of birds" is the language of spirits. When Siegfried, after eating of the dragon's heart, understood the "language of birds", he heard them warning him regarding his enemies. Our seafarers whistle when they invoke the spirit of the wind. Sir Walter Scott drew attention, in his Minstrelsy of the Scottish Border, to the belief that the speech of spirits was a kind of whistling. As we have seen, the wives of Danavas had voices like Cranes; Homer's ghosts twittered like bats; Egyptian ghosts were hooting owls. In India the croaking raven is still a bird of evil omen, as it is also in the West. In the Scottish Highlands the spirits of the dead sometimes appear as birds; so do fairies. The Irish gods and the Celestial Rishis of India take the form of swans, like the "swan maidens", when they visit mankind. In the Assyrian legend of Ishtar the souls of the dead in Hades "are like birds covered with feathers". Numerous instances could be quoted to illustrate the widespread association of birds with the spirit world

 The small whirlwinds, which usually precede a change of wind in India, are commonly known by the name of shaîTân, which indicates that such whirling columns of dust are popularly attributed to demoniacal agency

 The south of the quarters; the summer of the seasons; Indra the deity; the kingly power the wealth; the fifteenfold the Stoma, and it forming the path of the seventeenfold (Stoma); the two-year-old the strength; the Treta of throws; the south wind the wind; Sanatana, the Rsi

 The swift, all-pervading wind is the Gandharva; his Apsarases are the waters, (called) delights, & c

 the twenty first; he thus completely purifies the man . He says, 'Let the lord of thought purify thee'; the mind is the lord of thought; verily by the mind he purifies him. He says, 'Let the lord of speech purify thee'; verily by speech he purifies him. He says, 'Let the god Savitr purify thee'; verily being instigated by Savitr, he purifies him. He says, 'O lord of the purifier, with thy purifier, for whatsoever I purify myself, that may I have strength to accomplish.' Verily does he invoke this blessing

 The west of the quarters; the rains of the seasons; the All-gods the deity; the peasants the wealth; the seventeenfold the Stoma, and it forming the path of the twenty-onefold (Stoma); the three-year-old the strength; the Dvapara of throws; the west wind the wind; Ahabuna the Rsi

 the wind of whirlwinds (gardinakan), which is figuratively (minishnik) the

 the wind, and plenty of much buffeting is the violence of the dragging of

 the wind, the holy (and) beneficent. We sacrifice to Wisdom, the

 The winds blowing together be gracious to us

 the winds flow above powerfully all around

 The winds have spoilt your crown, hair, and beard; the horses have crushed your clean body with their feet; the dust has covered your garment. But now what am I to do? because if I were to alight from the horse and if I were to hold yours, my father's head, into my sides, and if I were to remove the dust from thy garment, and then if I could not get up again on my horse expeditiously

 The winds; and woes grow more than grass

 The word mîvang is an unusual form of mîvak, 'fruit.' It is probably to be traced to an Av. mivangh, which might mean 'fatness,' as Windischmann suggests

 The word vêsh or vîsh may stand either for bêsh, 'distress, vexation,' as here assumed, or for vish, 'poison,' as translated by Windischmann and Justi in accordance with the Paz. MSS

 The zenith of the quarters; the winter and the cool season of the seasons; Brhaspati the deity; radiance the wealth; the twenty-sevenfold the Stoma, and it forming a path of the thirty-threefold; the draught ox the strength; the Abhibhu of throws; the wind all through the wind; Suparna the Rsi

 Then he changed his shape and stood up in gigantic demon form with vast body and ten heads and twenty arms. . . . Seizing Sita, he soared through the air with her as Garuda carries off the queen of serpents; he placed her in his chariot and went away swifter than the wind

 Then the brave general, that powerful Zarir, fought the battle as hard as the angel Atar (fire), which, when it falls in a mountainous district and when also the wind helps him, works destruction. When he drew his sword forward he slew ten Khyaonas and when he withdrew it eleven Khyaonas. When he got hungry or thirsty he saw the blood of the Khyaonas and was satiated

 Then the enraged Rakshasa woman sprang towards Sita in jealous anger, but Rama thrust her back. Like to lightning Lakshmana leapt forward with his sword and cut off the ears and nose of the evil-hearted Surpa-nakha, whereat she shrieked and fled away, wailing like to the storm wind. The rocks answered back her awesome cries

 Then the maiden, who was named Shakuntala, because that the birds (shakunta) had nursed her, revealed unto the king the secret of her birth. Her real sire was Vishwamitra

 Then the wind bloweth after his splendour

 then the wind blows the clouds forward, bearing the waters of

 Then the wind following blows upon his splendour, and, straight, the path is black which thou hast travelled

 These four things, they say, are male, and these female: the sky, metal, wind, and fire are male, and are never otherwise; the water, earth, plants, and fish are female, and are never otherwise; the remaining creation consists of male and female

 These sons, as Windischmann observes, are not mentioned in the extant Avesta, but their Avesta names, Sairima, Tûirya or Tûra, and Airya or Airyu, may be gathered from the names of the countries over which they are supposed to have ruled (see Fravardîn Yt. 143)

 They are several times called singers: they are the singers of heaven they sing a song; for Indra when he slew the dragon, they sang a song and pressed Soma. Though primarily representing the sound of the winds, their song is also conceived as a hymn of praise. Thus they come to be compared with priests, and are addressed as priests when in the company of Indra

 they go following the wind, along the ways which Haoma traverses

 Thine eye the sun; thy breath the wind; thine ear the moon; thy joints the months and the half-months; thy limbs the seasons; thy greatness the year

 This god is celebrated in eleven entire hymns and in many detached stanzas as well. He is pre-eminently a golden deity: the epithets golden-eyed, golden-handed, and golden-tongued are peculiar to him. His car and its pole are golden. It is drawn by two or more brown, white-footed horses. He has mighty golden splendour which he diffuses, illuminating heaven, earth, and air. He raises aloft his strong golden arms, with which be arouses and blesses all beings, and which extend to the ends of the earth. He moves in his golden car, seeing all creatures, on a downward and an upward path. Shining with the rays of the sun, yellow-haired, Savitr raises up his light continually from the east. His ancient paths in the air are dustless and easy to traverse, and on them he protects his worshippers; for he conveys the departed spirit to where the righteous dwell. He removes evil dreams, and makes men sinless; he drives away demons and sorcerers. He observes fixed laws; the waters and the wind are subject to him. The other gods follow his lead; and no being can resist his will. In one stanza (iii. 62, 10) he is besought to stimulate the thoughts of worshippers who desire to think of the glory of god Savitr. This is the celebrated Savitri stanza which has been a morning prayer in India for more than three thousand years. Savitr is often distinguished from Surya (vii. 63), as when he is said to shine with the rays of the Sun, to impel the sun, or to declare men sinless to the sun. But in other passages it is hardly possible to keep the two deities apart

 This god, as Váta, the ordinary name of wind, is addressed in two short hymns. He is invoked in a more concrete way than his doublet Vayú, who is celebrated in one whole hymn and in parts of others. Vata's name is frequently connected with forms of the root va, blow, from which it is derived. He is once associated with the god of the rain-storm in the dual form of Vata-Parjanyá, while Vayu is often similarly linked with Indra as Índra-Vayú. Vata is the breath of the gods. Like Rudra he wafts healing and prolongs life; for he has the treasure of immortality in his house. His activity is chiefly mentioned in connexion with the thunderstorm. He produces ruddy lights and makes the dawns to shine. His swiftness often supplies a comparison for the speed of the gods or of mythical steeds. His noise is also often mentioned.

 This God, made ready with the hymn runs swiftly through the winding ways

 This group of deities is prominent in the RV., thirty-three hymns being addressed to them alone, seven to them with Indra, and one each to them with Agni and Pusan (vi. 54). They form a troop (ganá, sárdhas), being mentioned in the plural only. Their number is thrice sixty or thrice seven. They are the sons of Rudra (ii. 33) and of Prsni, who is a cow (probably representing the mottled storm-cloud). They are further said to have been generated by Vayu, the god of Wind, in the wombs of heaven and they are called the sons of heaven; but they are also spoken of as self-born. They are brothers equal in age and of one mind, having the same birthplace and the same abode. They have grown on earth, in air, and in heaven, or dwell in the three heavens. The goddess Rodasi is always mentioned in connexion with them; she stands beside them on their car, and thus seems to have been regarded as their bride

 This is not a confused attempt to explain the tides as the effect of the land and sea breezes, as might be suspected at first, but is a reasonable conclusion from imaginary facts. Assuming that the wind always blows eastward and westward from the moon, it follows that as the moon rises an easterly wind must blow, which may be supposed to drive the flood tide westward into the Persian Gulf; until the moon passes the meridian, when the wind, changing to the west, ought to drive the ebb tide eastward out of the Gulf thus accounting for one flow and ebb every day, dependent on the position of the moon

 This is the end of the ninth millennium, ruled by Sagittarius, which is computed by Windischmann as follows, 500 + 120 + 5 + 15+ 150 +60+ 120+ 30 = 1000

 This is the most obvious meaning, but Spiegel (in a note to Windischmann's Zoroastrische Studien, p. 95) translates both this sentence and the next very differently, so as to harmonize with Vend. XIII, 78, 99

 This is written Mûs-parîk in TD in Chap. XXVIII, 44, and seems to be the mûs pairika of Yas. XVII, 46, LXVII, 23, as noticed by Windischmann; it is probably meant here for a comet, as it is attached to the sun. The zodiacal light and milky way have too little of the wandering character of planets to be considered planetary opponents of the sun and moon

 This kingly power with the ocean wind (be) dread

 This on the left, collecting riches; the leaders of his host and bands are Senajit and Susena, and Viçvaci and Ghrtaci his Apsarases, his missile the waters, his weapon the wind

 This seems to be the literal meaning of the sentence, and is confirmed by Chap. XXVIII, i, but Windischmann and Justi understand that the evil spirit formed a youth for Gêh out of a toad's body. The incident in the text may be compared with Milton's idea of Satan and Sin in Paradise Lost, Book II, 745-765.]

 This translation, though very nearly literal, must be accepted with caution. If the word mas be not a name it can hardly mean anything but 'great;' and that it refers to a constellation appears from Chap. V, i. The word khômsâk is an irregular form of the Huz. khômsyâ, 'five,' and may refer either too the five chieftains (including 'the great one') or to the five Gâhs or periods of the day, of which Rapîtvîn is the midday one (see Chap. XXV, 9). The object of the text seems to be to connect the Rapîtvîn Gâh with some great mid-sky and midday constellation or star, possibly Regulus, which, about B. C. 960, must have been more in the daylight than any other important star during the seven months of summer, the only time that the Rapîtvîn Gâh can be celebrated (see Chap. XXV, 7-14). Justi has, 'They call that the great one of the place, which is great in the middle of the sky; they say that before the enemy came it was always midday, that is, Rapîtvîn. {footnote p. 14} Windischmann has nearly the same, as both follow the Pâzand MSS. in reading hômîsak (as a variant of hamîsak), 'always,' instead of khômsâk.]

 This was in the beginning the waters, the ocean. In it Prajapati becoming the wind moved. He saw her, and becoming a boar he seized her. Her, becoming Viçvakarma, he wiped. She extended, she became the earth, and hence the earth is called the earth (lit. 'the extended'). In her Prajapati made effort. He produced the gods, Vasus, Rudras, and Adityas. The gods said to Prajapati, 'Let us have offspring.' He said, 'As I have created you by penance, so seek ye offspring in penance.' He gave to them Agni as a support, saying, 'Strive with that support.' They strove with Agni as a support. After a year they produced one cow. They gave it to the Vasus, Rudras, and Adityas, saying 'Guard it.' The Vasus, Rudras, and Adityas guarded it. It produced for the Vasus, Rudras, and Adityas (each) three hundred and thirty-three . Thus she became the thousandth. The gods said to Prajapati, 'Cause sacrifice to be made to us with a thousand.' He caused sacrifice to be made by the Vasus with the Agnistoma. They won this world and gave (the thousandth). He caused sacrifice to be made by the Rudras with the Ukthya. They won the atmosphere and gave (the thousand). He caused sacrifice to be made by the Adityas with the Atiratra. They won yonder world, and gave (the thousand). Now the atmosphere was broken. Therefore the Rudras are murderous, for they have no support. Therefore they say, 'The midmost day of the three-day night is not fixed; for it was moved.' The Ajya (Çastra) of the midmost day is in the Tristubh metre. He recites the Samyana hymns, then recites the Sodaçin, that the day may be made firm and be not loose. Therefore in the three-night rite, the first day should be an Agnistoma, then an Ukthya, then an Atiratra, for the separation of these worlds. On each day in succession he gives three hundred continuously, for the continuance of these worlds. He should not break the decades lest he should thus destroy the Viraj. Now for the thousandth Indra and Visnu strove. Indra reflects, 'By this Visnu will appropriate all the thousand.' They made arrangement as to it, Indra got two-thirds, Visnu the remaining third; verily the fact is recorded in the verse, 'Ye twain have conquered.' It is the Achavaka who recites this verse. Now (some say), 'The thousandth is to be given to the Hotr'; what is left over, is left over for the Hotr; the Hotr is the receiver of what has not been taken. Then others say, 'It is to be given to the Unnetr.' This is left over of the thousand, and the Unnetr is the one of the priests who is left over. Then some say, 'It is to be given to all those who have a place in the Sadas.' Then some say, 'It should be driven away and allowed to wander at will.' Then some say, 'It is to be given to the Brahman and the Agnidh , two shares to the Brahman and the third to the Agnidh. For the Brahman is connected with Indra, the Agnidh with Visnu; (verily the division is) just as they two agreed upon. Then some say, 'The one which is beautiful and of varied colour is the one to be given.' Then others say, 'The one which has two colours and on either side is spotted is the one to be given', for the gaining of a thousand. That indeed is the march of the thousand (sahásrasyáyana). There are a thousand Stotriyas, a thousand gifts (to the priests); the world of heaven is measured by a thousand; (verily it serves) for the winning of the heavenly world

 Those of the race of Wrath and the extensive army of Shêdâspîh, whose names are the two-legged wolf and the leathern-belted demon on the bank of the Arvand , wage three battles, one in Sped-razûr and one in the plain of Nîsânak;' some have said that it was on the lake of the three races, some have said that it was in Marûv the brilliant, and some have said in Pârs. 2 'For the support of the countries of Iran is the innumerable army of the east; its having exalted banners', is that they have a banner of tiger skin (bôpar pôst), and their wind banner is white cotton; innumerable are the mounted troops, and they ride up to the lurking-holes of the demons; they will slay so that a thousand women can afterwards see and kiss but one man

 Thou art connected with the Maruts, thou art the force of the Maruts', (with these words) he puts on a black garment with a black fringe; that is the hue of rain; verily becoming of like hue he causes Parjanya to rain. 'Stay, O Maruts, the speeding falcon', (with these words) he pushes back the west wind; verily he produces the east wind, to win the rains. He makes offering to the names of the wind; the wind rules the rain; verily he has recourse to the wind with its own share; verily it makes Parjanya rain for him. Eight offerings he makes; the quarters are four, the intermediate quarters are four; verily from the quarters he makes the rain to move. He unites (them) on a black antelope skin; verily he makes the offering; he unites within the Vedi, for accomplishment. When the Yatis were being eaten, their heads fell away; they became Kharjuras; their sap rose upwards, they became Kariras; the Kariras are connected with Soma; the offering connected with Soma makes rain to move from the sky; in that there are Kariras (in the sacrifice), by means of an offering which is connected with Soma he wins the rain from the sky. With honey he unites (them); honey is the sap of the waters and the plants; verily it rains from the waters and the plants; verily also he brings down rain from the waters and the plants. 'Gladdening, obedient', (with these words) he unites (them); verily he approaches them by their names; just as one may say, 'Come hither, N. N.', so by their names he makes them move forward. Thou art the fetter of the strong horse; for rain I yoke thee', he says the horse is strong, Parjanya is strong; becoming black as it were he rains; verily he unites him with his hue, to win the rains

 Thou art the bringer of the east wind; thou art the winner of rain; thou art the winner of lightning ; thou art the winner of thunder; thou art the winner of rain

 Thou art the portion of Mitra, the overlordship of Varuna, the rain from the sky, the winds saved, the twenty-onefold Stoma

 Thou art the wind of sharp edge

 Thou art the wind, expiration by name, in the lordship of Savitr give me expiration

 Thou farest with ruddy winds, blessing the household

 thought of the wise and the victorious wind

 thousand large windows, ten thousand small windows, all the year long, O holy Vishtaspa

 Thus came a time when Ahura was not only the maker of the world, the creator of the earth, water, trees, mountains, roads,. wind, sleep, and light, was not only he who gives to man life, shape, and food, but was also the father of Tistrya, the rain-bestowing god, of Verethraghna, the fiend-smiting god, and of Haoma, the tree of eternal life, the father of the six Amesha. Spentas, the father of all gods

 Thy thought is like the blowing wind

 To the bounteous Wind, that blows below, above, before, and behind

 To the pious the winds pour honey

 to this earth and the yonder sky, and even to the holy wind, to

 To train me horses like the wind for speed

 ûru-worms, as many vaghas and tree-serpents as there are; to these art thou superior, & c. 23. Superior art thou to all that winks (lives), superior to all that stands still (is not alive), superior to the ocean art thou, O Kâma, Manyu! To these art thou superior, & c. 24. Not, surely, does the wind equal Kâma, not the fire, not the sun, and not the moon. To these art thou superior, & c. 25. With those auspicious and gracious forms of thine, O Kâma, through which what thou wilst becometh reaL with these do thou enter into us, and elsewhere send the evil thoughts

 vaata = (masc) wind

 vaataatmajaM = the son of the wind-god (`vAta' or `vAyu)

 vaataayanaM = window

 vaataya = blow (like a wind?)

 vaayoH = of the wind

 vaayu = wind

 vanish in daylight. The birds flying in the air, the rivers in their sleepless flow, cannot attain a knowledge of his flower and wrath. But he knows the flight of the birds in the sky, the course of the far-travelling wind, the paths of ships on the ocean, and beholds all secret things that have been or shall be done. He witnesses men's truth and falsehood."

 Vara he sealed up with the golden ring, and he made a door, and a window self-shining within

 Varuna's ordinances being constantly said to be fixed, he is pre-eminently called dhrtravrata whose laws are established. The gods themselves follow his ordinances. His power is; so great that neither the birds as they fly nor the rivers as they flow can reach the limits of his dominion. He embraces the universe, and the abodes of all beings. He is all-knowing, and his omniscience is typical. He knows the flight of the birds in the sky, the path of the ships in the ocean, the course of the far-travelling wind beholding all the secret things that have been or shall be done, he witnesses men's truth and falsehood. No creature can even wink without his knowledge

 Varuna is mainly lauded as upholder of physical and moral order. He is a great lord of the laws of nature. He established heaven and earth, and by his law heaven and earth are held apart. He made the golden swing (the sun) to shine in heaven; he has made a wide path for the sun; he placed fire in the waters, the sun in the sky, Soma on the rock. The wind which resounds through the air is Varuna's breath. By his ordinances the moon shining brightly moves at night, and the stars placed up on high are seen at night, but disappear by day. Thus Varuna is lord of light both by day and by night. He is also a regulator of the waters. He caused the rivers to flow; by his occult power they pour swiftly into the ocean without filling it. It is, however, with the aerial waters that he is usually connected. Thus he makes the inverted cask (the cloud) to pour its waters on heaven, earth, and air, and to moisten the ground

 was awakened; drowsily he yawned and he lashed his long tail with tempest fury until it stretched forth like a mighty pole and obstructed the path of Bhima. Thus the ape god, who was also a son of Vayu, the wind, made Bhima to pause. Opening his red sleepy eyes, he said: "Sick am I, but I was slumbering sweetly; why hast thou awakened me so rudely? Whither art thou going? Yonder mountains are closed against thee: thou art treading the path of the gods. Therefore pause and repose here: do not hasten to destruction."

 water, and fire is producing earth; wind is producing fire, wind is producing

 water, and wind is producing earth; water is producing fire, water is producing

 We may take an illustration from the mechanical universe. This universe is one seething mass of forces in constant interplay. The forces are there and at work all the time, but only become objectified when caught in suitable receivers. The wind-force, if not caught by the arms of the windmill, the forces of stream or waterfall, if not similarly gathered in a proper mechanism, disperse themselves in space and are not focused in and translated into objective units of action. So with the vibrations sent along the wire, in telegraphic or telephonic communication, or with the other vibrations sent wirelessly. In a universe peopled with intelligences, higher beings, gods, a whole hierarchy of entities, from the highest power and perfection to such as belong to our own limited class, constant streams of intelligence and consciousness must continuously flash through space and fill existence. Now it seems, theoretically indeed, very probable, assuming that consciousness is one and akin in essence, that the mechanical phenomenon of sympathetic vibration may be applied to that consciousness as well as to what are regarded as merely mechanical vibrations. So, putting all the above reasonings together, it is at least a plausible theory that man, by a process of auto-suggestion, may so modify the organs of his consciousness, and likewise attune his individual consciousness in such a way, as to become able to enter into a sympathetic relation with the forces of cosmic consciousness ordinarily manifesting outside him and remaining unperceived, passing him as it were, instead of being caught and harnessed. And this is not only a theory, but more than that :: a definite statement given as the result of experience by mystics and meditators of all times and climes

 We sacrifice unto the beneficent, bounteous Wind; we

 We sacrifice unto the body of the holy wind

 What thing fleeth quicker than winds o'er the main

 When the wind blows from behind them and brings their breath unto

 When the wind shakes their clusters; - at the last

 When, sped and urged by wind, thou spreadest thee abroad, soon piercing through thy food according to thy will

 Wherefore like the voice of ocean, when the tempest winds prevail

 which delighted his heart, for it was deep and shady, and was cooled by soft winds; sweet-throated birds sang in the branches, and all round about there were blossoming trees and blushing flowers; he heard the soft notes of the kokila

 which shone in splendour like to Indra's celestial city; it had wide streets with large dwellings, richly decorated temples, towering like mountains, and grand and noble palaces. In the palace gardens there were numerous birds and flowers, shady groves of fruit trees, and lakes gemmed with bee-loved lotuses; the soft winds were wont to beat back the white water-blooms from the honey bees as coy maidens are withheld by the impulses of modesty from their eager lovers. Birds disported on the gleaming lakes, kingfishers were angered to behold themselves mirrored in the depths, thinking they gazed upon rivals, and ruffled the waters with their flapping wings. . . . The city of Ayodhya was full of prosperous and happy people

 whirlwind of wind is expanded into the wide plain by a medium dragging of

 who from the shining east, moves along his long winding course

 wholesome was the sea Kyânsîh , such as is in Sagastân; at first, noxious creatures, snakes, and lizards (vazagh) were not in it, and the water was sweeter than in any of the other seas; later (dadîgar) it became salt; at the closest, on account of the stench, it is not possible to go so near as one league, so very great are the stench and saltness through the violence of the hot wind. 17. When the renovation of the universe occurs it will again become sweet

 wind and cold wind, from the world created by Mazda, for a thousand

 wind and no hot wind, no deathful sickness, no uncleanness made

 wind that blows above; we sacrifice unto the wind that blows

 wind which would carry it afar to settle like that which is owing to dust

 wind, and earth is producing water. The spirit is both the cause of spirit

 wind, and the blowing of the great united breath (ham-vae) and strength of

 wind, and water is producing earth; earth is producing fire, earth is producing

 wind, sweeter-scented than any other wind in the world, and it seems to his soul as if he were

 Windischmann and Justi prefer translating thus: 'Moreover, the lizard is the spiritual food of those fish;' but this can hardly be reconciled with the Pahlavi text.]

 Windischmann suggests Av. Kâkhshnôis (gen.) of Fravardîn Yt. 114

 Windischmann suggests that it may be 'the assembly of Isadvâstar,' the eldest son of Zaratûst (see Chap. XXXII, 5); perhaps supposed to be presided over by him as the first supreme high-priest after Zaratûst's death.]

 Windischmann suggests that this may he intended for the Av. skyata or iskatâ mentioned in the note on Apârsên in § 9.]

 winds, a whirlwind of wind which is seen very lofty and large is unknown

 winds, decorations, metals, and colored earths; this, too, which is from the

 winds, the humming of bees, the blossoming trees, and the flower-decked sward. Heaven has its eternal summer and soft scented winds, its lotus-gemmed lakes and never-fading blooms

 windy stenches, glooms, fiery stenches, thirsty ones, those of evil habits

 with more detail. After a drought lasting for many years, seven blazing suns will appear in the firmament; they will drink up all the waters. Then wind-driven fire will sweep over the earth, consuming all things; penetrating to the nethe