Pahlavi Texts, Part II — SBE Vol. 18 (trans. E. W. West, 1882)

Should anything compel him to speak, he must re-commence the rite after the interruption.

p. 389

III], Tue Meaninc or Kuviétéx-pas or KuvittrépAp.

Tuat the term Khvétik-das is applied to marriages between kinsfolk is admitted by the Parsis, but they consider that such marriages were never contracted by their ancestors within the first degree of relationship, because they are not so permitted among themselves at the present day. Any statements of Greek, or other foreign, writers, regarding the marriage of Persians with their mothers, sisters, or daughters, they believe to be simply calumnies due to ignorance, which it-is discreditable to Europeans to quoté!. Such statements, they consider, may have referred to the practices of certain heretical sects, but never to those of the orthodox faith,

The Parsis are, no doubt, fully justified in receiving the statements of foreign writers, regarding the customs of their ancestors, with proper caution; a caution which is quite as necessary when the statements are agreeable as when they are disagreeable to present notions. The Greeks, especially, had such a thorough contempt for all foreign customs that differed from their own, that they must have found it quite as difficult to obtain correct information, or to form an impartial opinion, about oriental habits as the average European finds it at the present time. On the other hand, the Parsis have to consider that the ancient Greek writers, whose statements they repudiate, were neither priests nor zealots, whose accounts of religious cus-

1 See Dastfir Peshotanji’s translation of the Dinkard, p. 96, note.

p. 390

toms might be distorted by religious prejudices, but historians accustomed to describe facts as impartially as their information and nationality would permit. It is quite possible that these writers may have assumed that such marriages were common among the Persians, merely because they had sometimes occurred among the Persian rulers; but such an assumption would be as erroneous as supposing that the marriage practices of the Israelites were similar to those of their most famous kings, David and Solomon, forgetting that an oriental sovereign is usually considered to be above the law and not subject to it.

Rejecting all statements of foreigners, as liable to suspicion, unless confirmed by better evidence, it seems desirable to ascertain what information can be obtained, on this subject, from the religious books of the Parsis themselves. This matter has hitherto been too much neglected by those best acquainted with the original texts, and must be considered as only partially exhausted in the following pages.

The term Khvétik-das? is a Pahlavi transcription of the Avesta word Avaétvadatha, ‘a giving of, to, or by, one’s own,’ and is sometimes partially translated into the form Khvétik-dad, or Khvétadad, in which the syllable ddd, ‘what is given, a gift,’ is merely a translation of the syllable das (Av. datha).

is a Pahlavi transcription of the Avesta word Avaétvadatha, ‘a giving of, to, or by, one’s own,’ and is sometimes partially translated into the form Khvétik-dad, or Khvétadad, in which the syllable ddd, ‘what is given, a gift,’ is merely a translation of the syllable das (Av. datha).

The Avesta word Avaétvadatha is not found in any of the Gathas, or sacred hymns, that are still extant and are usually considered the oldest portion

* Occasionally written KhvétQk-dat, as in Pahl. Vend. VIII, 36 (see p. 392).

Ill. MEANING OF KHVETOK-DAS. 391 of the Avesta. But its former component, £vaétu, occurs several times therein, with the meaning ‘one’s own, or kinsman,’ as distinguished from ‘friends’ and ‘slaves.’

The earliest occurrence of the complete word is probably in Yas. XIII, 281, where it is mentioned as follows :—‘I praise.... the righteous /vaétvadatha, which is the greatest and best and most excellent of things that exist and will exist, which is Ahurian avd Zarathustrian.’ This merely implies that H/vaétvadatha was a good work of much importance, which is also shown by Visp. III, 18, Gah IV, 8, and Vistasp Yt. 17, where the A/vaétvadatha (meaning the man who has accomplished that good work) is associated with youths who are specially righteous for other reasons. But there is nothing in any of these passages to indicate the nature of the good work.

In Vend. VIII, 35, 36 we are told that those who carry the dead must afterwards wash their hair and bodies with the urine ‘of cattle or draught oxen, not of men or women, except the two who are Avaétvadatha and A/vaétvadathi,’ that is, male and female performers of Yvaétvadatha. This passage, therefore, proves that the good work might be accomplished by both men and women, but it does not absolutely imply that it had any connection with marriage.

Turning to the Pahlavi translations of these passages we find the transcription Khvétik-das, Khvétik-dat, or Khvétok-dasth, with explanations which add very little to our knowledge of the nature of

1 See p. 387, note 3.

p. 392

the good work. Thus, Pahl. Yas. XIII, 28 merely states that it is ‘declared about it that it is requisite to do zf;’ Pahl. Vistasp Yt. 171 asserts that ‘the duty of Khvétik-das is said ¢o de the greatest good work in the religion, that, owing to it, Aharman, the demon of demons, is becoming hopeless, so that the dissolution of Khvétik-das is worthy of death ;’ and Pahl. Vend. VIII, 36 speaks of ‘the two who are a Khvéthk-dat man and woman ?, that is, it is done by them.’ Another reference to Khvétik-das in the Pahlavi translations of the Avesta occurs in Pahl. Yas. XLIV, 4, as follows:—‘Thus I proclaim in the world that [which he who is Afthaymazd made his own] best [Khvétik-das]*%. By aid of righteousness Afharmazd is aware, who created this ove* [to perform

Yas. XLIV, 4, as follows:—‘Thus I proclaim in the world that [which he who is Afthaymazd made his own] best [Khvétik-das]*%. By aid of righteousness Afharmazd is aware, who created this ove* [to perform

! The age of this Pahlavi version of the Vistasp Yast is doubtful, and it is even possible that it may have been composed in India. The only MS. of it that I have seen belongs to Dastir Jam4spji Minochiharji, who kindly gave me a copy of it, but seemed doubtful about the age of the translation. He was aware that his MS. was written some forty years ago, but he did not know from what MS. it was copied. This version is, however, mentioned in the list of Pahlavi works given in the introduction to Dastfr Peshotanji’s Pahlavi Grammar, pp. 18, 31, so that another MS. of the Pahlavi text probably exists in the library of the high-priest of the Parsis in Bombay.

* Or, perhaps, ‘man and wife ;’ as gabrA, ‘man,’ is occasionally used for ‘husband,’ though shfii is the usual word, and nésman means both ‘woman’ and ‘ wife.’

* Written Khvétvadas or KhvétQdas in the very old MS. of Dastfir Jamaspji Minochiharji, the text of which is followed in this translation. The phrases in brackets have no equivalents in the original Avesta text, and, therefore, merely represent the opinions of the Pahlavi translators.

* Spendarmad apparently, as indicated by the sequel.

Ill, MEANING OF KHVETOK-DAS. 393

Khvétfik-das}, And through fatherhood Vohiman? was cultivated by him, [that is, for the sake of the proper nurture of the creatures Khvétik-das was performed by him.] So she who is 4zs daughter is acting well, [who is the fully-mindful] Spendaymad?, [that is, she did not shrink from the act of Khvétikdas.] She® was not deceived, [that is, ske did not shrink from the act of Khvétik-das, because she is] an observer of everything [as regards that which is] Atharmaza’s, [that is, through the religion of AQharmazd she attains to all duty and law.]’ The allusions to Khvétik-das in this passage are mere interpolations introduced by the Pahlavi translators, for the sake of recommending the practice ; they have no existence in the Avesta text, but they show that the Pahlavi translators understood Khvétik-das to

‘ The Pahlavi translator seems here to understand VohQman not as the archangel (see Dd. III, 13), but as a title (‘ good-minded’) of the primeval man, Gayémard, who is supposed to have been produced by Aftharmagd out of the earth (compare Gen. ii. 7), represented by the female archangel Spendarmad. The term vohumané is used in Vend. XIX, 69, 76-84 for both a well-intentioned man and his clothing.

ii. 7), represented by the female archangel Spendarmad. The term vohumané is used in Vend. XIX, 69, 76-84 for both a well-intentioned man and his clothing.

* The female archangel, a personification of the Avesta phrase speata 4rmaiti, ‘bountiful devotion ;’ she has special charge of the earth and virtuous women (see Bd. I, 26, Sls. XV, 20-24). She is called the daughter of Afharmazd, even as the fire and Vohfiman are called his sons, because devotion (representing the earth), fire, and good thought are considered to be his most important creations. And, as the earth is also, metaphorically, the mother of man, and the creator Afharmazd is figuratively his father, this unfortunate combination of anthropomorphisms has induced later superstition to take these statements literally, and to quote them as a justification of marriage between father and daughter.

5 This seems the most probable nominative to the verbs in this sentence, but it is by no means certain.

p. 294

refer to such relationship as that of father and daughter, as will appear more clearly from further allusions to the same circumstances in passages to be quoted hereafter’. Regarding the age of the Pahlavi translation of the Yasna we only know for certain that it existed in its present form a thousand years ago, because a passage is quoted from it by Zad-sparam, brother of the author of the Daaistan-t Dintk and Epistles of Mandséthar, in his Selections?, and we know that he was living in a.p. 881% But it was probably revised for the last time as early as the reign of Khasré Néshirvan (a. D. 531-579), when the Pahlavi Vendid4d was also finally revised‘.

The Pahlavi versions of the lost Nasks must have been nearly of the same age as those of the extant Avesta, but of the contents of these versions we possess only certain statements of later writers. According to some of the modern Persian statements the Dabdsriged Nask contained many details about Khvétik-das, but this is contradicted by the long account of its contents given in the eighth book of the Dinkavd, which was written more than a thousand years ago®, and in which Khvétfk-das is not once noticed. The practice is, however, mentioned several times in the Dinkavd, as an important good work noticed in the Nasks, but no details are given, except in the following passages from the ninth book :—

First, regarding the latter part of the eighteenth fargard of the Varastmansar Nask :—‘ And this, too,

1 See pp. 396, 401, 416. * See Zs. V, 4.

5 See Ep. III, 2,17, 21. “ See Ep. I, iv, 17, note.

® This is proved by the long quotation from Dk. VI contained in Dd. XCIV, 1-11.

Ill. MEANING OF KHVETOK-DaS. 395

396, 401, 416. * See Zs. V, 4.

5 See Ep. III, 2,17, 21. “ See Ep. I, iv, 17, note.

® This is proved by the long quotation from Dk. VI contained in Dd. XCIV, 1-11.

Ill. MEANING OF KHVETOK-DaS. 395 that thereupon they shall excite a brother azd sister with mutual desire, so that they shall perform Khvétik-das with unanimity, and before midday are generated a radiance which is sublime, centred in the face, and peeping glances (vénik6d Alfs); and they make the radiance, which is openly manifest, grow up in altitude the height of three spears of a length of three reeds each'; and after midday they have learned expulsion (ranakth?), and shall renounce the fiend who is before the destroyer.’ This is clearly an allusion to the Khvétik-das of brother and sister, as'it can hardly be considered as merely referring to the arrangement of marriages between their children.

Second, regarding the earlier part of the fourteenth fargard of the Baké Nask :—‘ And this, too, that the performance of whatever would be a causer of procreation for the doers of actions is extolled as the perfect custom of the first Khvétik-das; because causing the procreation of the doers of actions is the fatherhood of mankind, the proper fatherhood of mankind is through the proper production of progeny, the proper production of progeny is the cultivation of progeny in one’s own with the inclinations (khimtha) of a first wish’, and the cultivation of progeny in one’s own is Khvétik-das. And he who extols the fatherhood of mankind, when z¢ zs a causer of the procreation of the doers of actions, has also extolled Khvétak-das. And this, too, that the proper nurture for the creatures, by him whose wish is for

’ A height of about 42 English feet (see Dd. XLIII, 5).

* That is, the capability of expelling the fiends that try to take possession of man.

° Reading gam (=k4m), but it may be dam, ‘creature.’

p. 396

And this, too, that the proper nurture for the creatures, by him whose wish is for

’ A height of about 42 English feet (see Dd. XLIII, 5).

* That is, the capability of expelling the fiends that try to take possession of man.

° Reading gam (=k4m), but it may be dam, ‘creature.’

p. 396

virtue, has taught zm to perform Khvétik-das. Virtue is its virtue even for this reason, because, for the sake of maintaining a creature with propriety, he reckons upon the proper disposition of the multitude, that which is generated in the race by innumerable Khvéttik-dases'. And this, too, that Spendaymad is taught as éeing in daughterhood to Atharymazd by him whose wisdom conszs¢s in complete mindfulness. Even on this account, because wisdom and complete mindfulness? are within the limits of Afhaymazd and Spendarmad; wisdom is that which is Adhaymaza’s, complete mindfulness is that which is Spendarmaa’s, and complete mindfulness is the progeny of wisdom, just as Spendarmad is of Afthaymazd. And from this is expressly the announcement that, by him who as connected complete mindfulness with wisdom, Spendaymad is taught as Jeng in daughterhood to Atharymazd. And this, too, the existence of the formation of that daughterhood, is taught by him whose righteousness consists in complete mindfulness.’ This quotation merely shows that Khvétik-das referred to connections between near relations, but whether the subsequent allusions to the daughterhood of Spendarmad had reference to the Khvétik-das of father and daughter is less certain than in the case of Pahl. Yas. XLIV, 4, previously quoted’.

Third, regarding the middle of the twenty-first

1 That is, the useful peculiarities ofa particular breed of domestic animals are maintained and intensified by keeping up the purity of the race.

* “Complete mindfulness’ is the usual Pahlavi explanation of Av. Armaiti, ‘devotion,’ the latter component of the name Spendarmad.

* See pp. 392, 393-

Ill, MEANING OF KHVETOK-DAS. 397

fargard of the Baké Nask:—‘ And this, too, that a daughter is given in marriage (nésmanth) to a father, even so as a woman to another man, by him who teaches the daughter and the other woman the reverence due unto father and husband.’ The reference here to the marriage of father and daughter is too clear to admit of mistake, though the term Khvétik-das is not mentioned.

Next in age to the Pahlavi versions of the Avesta we ought perhaps to place the Book of Ard4-Viraf, because we are told (AV. I, 35), regarding Viraf, that ‘there are some who call Azm dy the name of Nikhshahpdr, and this may have been the celebrated commentator of that name, who was a councillor of king Khdsré Néshirvan!, so that we cannot safely assume that this book was written earlier than the end of the sixth century. It gives an account of heaven and hell, which Ard4-Vir4f is supposed to have visited during the period of a week, while he seemed to be ina trance. In the second grade of heaven, counting upwards, he found the souls of those who had ‘performed no ceremonies, chanted no sacred hymns, and practised no Khvétdk-das,’ but had come there ‘through other good works;’ and it may be noted that the two upper grades of heaven appear to have been reserved for good sovereigns, chieftains, high-priests, and others specially famous. In hell, also, he saw the soul of a woman suffering grievous punishment because she had ‘violated Khvéttk-das ;’ but this passage occurs in one MS. only. We are also told (AV. II, 1-3, 7-10) that ‘Vtr4f had seven sisters, and all? those seven sisters

1 See Ep. I, iv, 17. . * The word translated ‘all’ is the ordinary Huz. ko/4, equivalent a ae = ™ SS 7 = = _—p. 398 were as wives of Viraf; revelation, also, was easy to them, and the ritual had deen performed .. . . they stood up and bowed, and spoke thus: “ Do not this thing, ye Mazda-worshippers! for we are seven sisters, and he is an only brother, and we are, all seven sisters, as wives! of that brother.”’ This passage, supposing that it really refers to marriage, seems to attribute an exaggerated form of the Khvétik-das of brother and sister to Viraf, as a proof of his extraordinary sanctity; but it can hardly be considered as a literal statement of facts, any more than the supposed case of a woman having married seven brothers successively, mentioned in Mark xii. 20-22, Luke xx. 29-32.

In another Pahlavi book of about the same age, which is best known by its Pazand name, Mainy6-i Khard?, we find Khvétik-das placed second among

20-22,
Luke xx. 29-32.

In another Pahlavi book of about the same age, which is best known by its Pazand name, Mainy6-i Khard?, we find Khvétik-das placed second among to Pers. har, but a Parsi critic has suggested that it ought to be read kanik, ‘virgin,’ so as to get rid of the idea that the sisters were married to Viraf. This suggestion is ingenious, because the difference between ko/4 and kanfk is very slight, when written in Pahlavi characters; but it is not very ingenuous, because the substitution of kanik for ko/4, both here and in the similar phrase at the end of the passage quoted in our text, would render the sentences quite ungrammatical, as would be easily seen by any well-educated Parsi who would translate the phrases literally into modern Persian words, which would give him the following text: 4n har haft ‘Avaharan Viraf Afn zan bid and for the first phrase, and har haft ‘Avahar 4n birddar zanif ém for the second. To substitute any Persian word for ‘ virgin’ in place of the pronoun har, in these two phrases, would evidently produce nonsense. The really doubtful point in these phrases is whether zan and zanf are to be understood as ‘wife’ and ‘ wifehood,’ or merely as ‘ woman’ and ‘ womankind ;’ but it would be unusual to use such terms for the unmarried female members of a family.

? Or ‘ the womankind.’

? From a facsimile of the only known MS. of the original Pahlavip. 399 seven classes of good works (Mkh. IV, 4), and ninth among thirty-three classes of the same (Mkh. XXXVI, 12); and the dissolution of Khvétik-das is mentioned as the fourth in point of heinousness among thirty classes of sin (Mkh. XXXVI, 7).

In the Bahman Yast, which may have existed in its original Pahlavi form before the Muhammadan conquest of Persia’, it is stated that, even in the perplexing time of foreign conquest, the righteous man ‘continues the religious practice of Khvétak-das in his family2.’

The third book of the Dinkarvd, which appears to have been compiled by the last editor? of that work, contains a long defence of the practice of Khvétdkdas, forming its eighty-second‘ chapter, which may be translated as follows :—

‘On a grave attack (hd-girdyisn6) of a Jew upon text of this work, recently published by Dr. Andreas, it appears that its Pahlavi name was Dtn4-i Minavad-f Khard (or Mainég-i Khird), ‘the opinions of the spirit of wisdom.’

* See Sacred Books of the East, vol. v, pp. liii-lvi.

* See Byt. II, 57, 61.

® The name of this editor was AtQr-pd, son of Hémid, as appears from the last chapter (chap. 413) of the same book. He was a contemporary of the author of the DAdistén-i Dintk (see Bd. XXXIII, 11).

v, pp. liii-lvi.

* See Byt. II, 57, 61.

® The name of this editor was AtQr-pd, son of Hémid, as appears from the last chapter (chap. 413) of the same book. He was a contemporary of the author of the DAdistén-i Dintk (see Bd. XXXIII, 11).

* Chap. 80 in the recent edition of Dastir Peshotanji Behramji, because his numbers do not commence at the beginning of the book. His translation of this chapter (see pp. go—102 of the English translation of his edition) differs considerably from that given in our text. This difference may be partly owing to its being translated from the Gugarati translation, and not direct from the original Pahlavi; but it is chiefly due to the inevitable result of attempting a free translation of difficult Pahlavi, without preparing a literal version in the first place. The translation here given is as literal as possible, but the Pahlavi text is too obscure to be yet understood with absolute certainty in some_places.

p. 400

a priest, which was owing to asking the reason of the custom (4hank6) as to Khvétdk-das; and the reply of the priest to him from the exposition of the Mazda-worshipping religion.

‘That is, as ove complaining about wounds, damage, and distress comes on, z¢ is lawful to dispute with him in defence begirt with legal opinion (d4dist&nd parvand), and the consummation of the accusation of an innocent man is averted; so of the creatures, the invisible connection of their own power to fellow-creations and their. own race, through the propitiousness of the protection and preserving 21/fuence of the sacred beings, is a girdle, and the consummation of the mutual assistance of men is Khvétik-das. The name is Khvétik-das, which is wsed when z¢ zs “a giving of one’s own” (khvés-dahisnih), and its office (g4s) is a strong connection with one’s own race and fellow-creations, through the protection anzd preserving zn/luence of the sacred beings, which is, according to the treatises, the union of males azd females of mankind of one’s own vace in preparation for, and connection with, the renovation of the universe, That union, for the sake of proceeding incalculably more correctly, is, among the innumerable similar races of mankind, that with near kinsfolk (nab4nazdist4n6d), and, among near kinsfolk, that with those next of kin (nazd-padvandan6); and the mutual connection of the three kinds of nearest of kin (nazd-padvandtar)—which are father and daughter, son and she who bore 47m1, and brother and sister—is the most complete (avirtar) that I have considered.

1 Literally ‘bearer’ (bQrd4r), which is not the usual word for ‘mother,’ but equivalent to the Av. baretar that is used in that sense.

p. 401

1 Literally ‘bearer’ (bQrd4r), which is not the usual word for
‘mother,’ but equivalent to the Av. baretar that is used in that sense.

p. 401

‘On the same subject the exposition of the obscure statements of the good religion, by a wise high-priest of the religion, is this:—‘“I assert that God (yédat6) is the being, as regards the creatures, who created azy of the creatures there are which are male, and amy there are which are female; and that which is male’is a son, and, similarly, a daughter is that which is female. The daughter of himself, the father of all, was Spendaymaa', the earth, a female being of the creation; and from her he created the male Gayémard?, which is explained as the name for him who was specially the first man, since it is GAayédmard living who is speaking and mortal, a limitation which was specially his, because of these three words—which are ‘living, speaking, and mortal ’—two ef the limitations, which are ‘living and speaking,’ were through the provision of zs father, the creator, and one, which is ‘ mortal,’ was proceeding from the destroyer; the same limitation is upon all mankind, who are connected with that man’s lineage, until the renovation of the universe. And now I say, if the aid of the father 4as produced a male from the daughter, it is named a Khvétik-das of father and daughter *.”

‘This, too, is from the exposition of the religion, that the semen of GAyémarad—which is called seed— when he passed away, fell 4o Spendaymad‘, the earth, which was his own mother ; and, from its being united

1 See p. 393, note 2.

* See Dd. II, 10, XXXVII, 82, LXIV, 5.

* It is uncertain whether the high-priest’s statement continues beyond this point, or not.

* See Bd. XV, 1, 2, Dd. LXIV, 6.

[18] pdp. 402 therewith, Mashya and Mashtydt! were the son and daughter of Gayémard and Spendarmad, and it is named the Khvétik-das of son and mother. And Mashya and Mashtyédt, as male and female, practised the quest of offspring, one with the other, and it is named the Khvétik-das of brother and sister. And many couples were begotten by them, avd the couples became continually? wife and husband ®; and all men, who ave been, are, and wzé/ be, are from origin the seed of Khvétik-das. And this is the reason which is essential for z¢s fulfilment by law, ¢ha¢ where z¢s contemplation (andagisnd) exists 7# is manifest from the increase of the people of all regions.

wife and husband ®; and all men, who ave been, are, and wzé/ be, are from origin the seed of Khvétik-das. And this is the reason which is essential for z¢s fulfilment by law, ¢ha¢ where z¢s contemplation (andagisnd) exists 7# is manifest from the increase of the people of all regions.

‘And I assert that the demons are enemies of man, and a non-existence of desire for them consists em striving for it when Khvétdk-das is practised ; it then becomes their‘ reminder of that original practice of contemplation which is the complete gratitude of men, and as become his® who is inimical to them. Grievous fear, distress, and anguish also come upon them, ‘heir power diminishes, and they less understand the purpose of causing the disturbance aad ruin of men. And 7¢ is certain that making the demons distressed, suffering, frightened, and weakened is thus a good work, and this way of having reward and of recompense is the property of the practisers of such good works.

‘And I assert that the goodness of appearance and growth of body, the display of wisdom, temper,

1 See Dd. XXXVII, 82, LXIV, 2, LXV, 2, LXXVII, 4, where these names are spelt differently.

2 Literally ‘have become and have become.’

5 See Bd. XV, 22, 24-26. ‘ The demons’.

5 Aftharmaza’s.

Ill, MEANING OF KHVETOK-DaS. 403

and modesty, the excellence of skill avd strength, and also the other qualities of children are so much the more as they are nearer to the original race of the begetter, and they shall receive ¢hem more perfectly and more gladly. An example is seen 2” those who spring from a religious woman who is gentle, believing the spiritual exzstence, acting modestly, of scanty strength, who is a forgiver and reverential, and from a mail-clad (gapar) warrior of worldly religion, who is large-bodied ad possessing strength which is stimulating (A4g4r) A4zs stout heart while he begets. They! are not completely for war— which is a continuance of lamentation (n4s-ravandih)—and not for carefulness and affection for the soul; as from the dog and wolf—and not the ruin (seg) of the sheep—arises the fox, like the wolf, dt not wth the strength of the wolf like the dog, and it does not even possess z¢s perfect shape, nor that of the dog. And ¢hey are like those which are born from a swift Arab horse and a native dam, and are not galloping like the Arab, and not kicking (padayak) like the native. And ¢hey have not even the same perfect characteristics*, just as the mule that springs from the horse and the ass, which is not like unto either of them, and even z¢s seed is cut off thereby, and zts lineage is not propagated forwards. ‘And this is the advantage from the pure preservation of race. I assert that ¢here are three® species

* The offspring of such a match, which the apologist evidently considers an ill-assorted one, as tending to deteriorate the warlike qualities of the warrior’s descendants, although he himself is no advocate for war.

* As their parents,

I assert that ¢here are three® species

* The offspring of such a match, which the apologist evidently considers an ill-assorted one, as tending to deteriorate the warlike qualities of the warrior’s descendants, although he himself is no advocate for war.

* As their parents,

* Dastir Peshotanji has ‘four,’ because the Pahlavi text seems pDd2

p. 404

(vAg) and kinds of affection of sister and brother for that which shall be born of them :—one is this, where z¢ ts the offspring of brother and brother; one is this, where the offspring is that of} brothers? and their sister ; and one is this, where z¢ zs the offspring of sisters*, And as ¢o the one of these where the offspring is that of* a brother, and for the same reason as applies to all three® species of them, the love, desire, and effort, which arise for the nurture of offspring of the three species, are zz hope of benefit. And equally adapted are the offspring to the procreators; and this is the way of the increasing love of children, through the good nurture which is very hopeful.

‘And so, also, are those who are born of father and daughter, ov son and mother. Light flashed forth (gast6) or unflashed (aparvakht6) is always seen at the time when 7z¢ zs much exposed, and pleased is e who has a child of Azs child, even when it is from some one of a different race and different to speak of four species in the next sentence; here it seems to have ‘six’ in ciphers, but the first cipher can also be read a@, the conditional suffix to the verb which immediately precedes the ciphers in the Pahlavi text, and the second cipher is merely ‘three,’ which corresponds to the three possible kinds of first cousins that are about to be detailed in the text.

? Reading zak-f instead of zts (which might be read zakth if there were such a word).

2 Literally ‘brother.’ ® Literally ‘sister.’

* Reading zak-f instead of zfs, as before. This is Dastfr Peshotanji’s fourth species of cousinship, which he understands as meaning second cousins.

5 Reading 13, by dividing the Pahlavi cipher for ‘four’ into two parts, both here and near the end of the sentence. This paragraph can hardly be understood otherwise than referring to the present form of KhvétQk-das, the marriage of first cousins,

Ill, MEANING OF KHV£TOK-DAS. 405

5 Reading 13, by dividing the Pahlavi cipher for ‘four’ into two parts, both here and near the end of the sentence. This paragraph can hardly be understood otherwise than referring to the present form of KhvétQk-das, the marriage of first cousins,

Ill, MEANING OF KHV£TOK-DAS. 405

country. That, too, as then become much delight (vayag) which is expedient, that pleasure, sweetness, and joy which are owing to a son that a man begets from a daughter of his own, who is also a brother of that same mother; and he who is born of a son and mother is also a brother of ¢hat same father; this is a way of much pleasure, which is a blessing of the joy, azd no harm is therein ordained that is more than the advantage, and no vice that is more than the well-doing (khfip g4r). And if it be said that it is of evil appearance, it should be observed that when! a wound occurs in the sexual part of a mother, or sister, or daughter, and she flees (fravéd) from a medical man, and there is no opportunity for him to apply a seton (palitd), and her father, or son, or brother is instructed in similar surgery, which is more evil 7 appearance, when they touch the part with the hand, and apply a seton, or when a strange man does so?

‘And, when 2z¢ is desirable to effect their union, which is the less remarkable (kam hd-zan4khtktar) in evil appearance, when they are united (hamdv4dt-hénd) by them in secret, such as when the hearing of their written contract (nipistd) of wifehood and husbandhood? is accomplished in the background (dar pistd), or when the sound of drums and trumpets acquaints the whole district, where

1 Reading amat instead of man, ‘ who,’ (see Dd. LXII, 4 n.)

8 Showing that the practice advocated was understood to be a regular marriage (performed in private probably on account of the authorities being of a foreign faith) and not any kind of irregular intercourse. It is here approvingly contrasted with the noisy celebration of a marriage with a person of foreign faith, in accordance with foreign customs.

p. 406

these people are renowned, that such an Arfman? intends to effect such a purpose with the daughter, sister, or mother of such a Parst man ?

p. 406

these people are renowned, that such an Arfman? intends to effect such a purpose with the daughter, sister, or mother of such a Parst man ?

‘On this account of less evil appearance is even the good appearance which is to be mutually practised; and after the mode is seen, even the advantageousness in the accomplishment of the daily duty of concealing disgrace, the mutual desire, the mutual advantage and harm, and the contentment which arise as to whatever has happened are also mutual assistance. Some, with a husband and faint-heartedness, have a disposition (s4n6) of incapability, and the diligence which is in their reverence of the husband, who is ruler of the family (bdnag shah), is due even ¢o the supremacy which he would set over them through the severity of a husband. Very many others, too, who are strange women, are not content with a custom (vag) of this description ; for they demand even ornaments to cover and clothe the bold and active ones, and slaves, dyes, perfumes, extensive preparations, and many other things of house-mistresses which are according to their desire, though 7z¢ is not possible they should receive them. And, if z¢ be not possible, they would not accept retrenchment; and, if they should not accept retrenchment, it hurries o” brawling, abuse, and ugly words about this, and even uninterrupted falsehood (avisistak-i& zdr) is diffused as regards it ; of the secrets, moreover, whzch they conceal they preserve night and day a bad representation, and unobservantly. They shall take the bad w/e to

' A native of Asia Minor, or any other part of the eastern empire of the Romans.

Ill. MEANING OF KHVETOK-DAS. 407 the house of er father and mother, the husband is dragged to the judges, and they shall form a district assembly (shatv6 angéz6) about it. And lest he should speak thus: “I will release her from wifehood wzt# me',” vice and fraud of many kinds and the misery of deformity are the faults which are also secretly attributed to him.

‘A wife of those three classes? is to be provided, since they would not do even one of ¢hese things °; on which account, even through advantageousness, virtuous living, precious abundance, dignity, and innocence, mutual labour is manifestly mighty and strong.

‘And if it be said that, “with all this which you explain, there is also, afterwards, a depravity (darvakh) which is hideous,” it. should be understood in the mind that hideousness and beauteousness are specially those ¢Azngs which do not exist in themselves, but through some one’s habit of taking up an opinion and belief. The hideous children of many are in the ideas of procreation exceedingly handsome, and the handsome forms of many are in the ideas of a housekeeper (khandp4nd) exceedingly ugly. We consider him also as one of our enemies when any one walks naked in the country, which you consider hideous; du¢ the naked skins of

1 That is, lest he should pronounce her divorce.

We consider him also as one of our enemies when any one walks naked in the country, which you consider hideous; du¢ the naked skins of

1 That is, lest he should pronounce her divorce.

% The three nearest degrees of relationship must be meant, as the sequel admits the possibility of the union being considered objectionable; otherwise, the three kinds of first cousins might be understood.

® As a special pleader for marriage between near relations the apologist feels himself bound to argue that all bad wives must have been strangers to the family before marriage.

p. 408

the country call 42m handsome whose garments, which seem to them hideous, have fallen of And we are ¢hey in whose ideas a nose level with the face is ugly, du¢ ¢hey who account a prominent nose ugly, and say it is a walling ‘hat reaches between the two eyes, remain selecting a handsome ome’. And concerning handsomeness and ugliness in themselves, which are only through Aaveng taken up an opinion and belief, ¢ieve is a change even through time and place; for amy one of the ancients whose head was shaved was as 7¢ were ugly, and it was so settled by law that z¢ was a sin worthy of death for them’; then its habits (s4n6) did not direct the customs of the country to shave the head of a man, du¢ now there is a sage who has considered z¢ as handsome and even a good work. Whoever is not clear that z¢ is hideous is to think, about something threatening (girdt), that z¢ is even so not in itself, but through what zs taken into themselves they consider that z¢ is hideous.

‘Then for us the good work of that thing’, of which z¢ is cognizable that it is so ordained by the creator, has z¢s recompense; it is the protector of the race, and the family is more perfect; z¢s nature

1 That is, those who admire flat noses select their beauties accordingly. Beauty being merely a matter of taste, which varies with the whim of the individual and the fashion of the period.

* This law was evidently becoming obsolete at the time the apologist was writing, and is now wholly forgotten. All Parsi laymen have their heads shaved at the present time, although the priests merely have their hair closely cut. This change of custom, in a matter settled by religious law, should warn the Parsis not to deny the possibility of other complete alterations having taken place in their religious customs,

* Khvétik-das,

Ill. MEANING OF KHVETOK-DAS. 409

This change of custom, in a matter settled by religious law, should warn the Parsis not to deny the possibility of other complete alterations having taken place in their religious customs,

* Khvétik-das,

Ill. MEANING OF KHVETOK-DAS. 409 is without vexation (apfz4r) and gathering affection, an advantage to the child—the lineage Jeng exalted—gathering (avaréfin) hope, offspring, and pleasure z¢ is sweetness ¢o the procreator, and the joy is most complete; less is the harm and more the advantage, little the pretence and much the skill of the graceful blandishments (n4z4n5) which are apparent, aiding and procuring assistance (bangisn6), averting disaster, and conducting affairs; less is the fear, through itself is itself illustrious, and the steadfast shall abandon crime (4am). And all our fathers and grandfathers, by whom the same practice was lawfully cherished, maintained z# handsomely in their homes; and to think of mankind only as regards some assistance is the enlightenment of the steadfast, a reason which is exhibiting the evidence of wisdom, that no practice of it! is not expedient. ‘And if it be said that the law* Aas afterwards commanded as regards that custom thus: “ Ye shall not practise z¢/” every one who is cognizant of that command is to consider z¢ current; du¢ we are not cognizant of that command, and dy an intelligent person (khap4rv4rakd) this should also be seen minutely, through correct observation, that all the knowledge of men has arisen from Khvétdk-das. For knowledge is generated by the union of instinctive wisdom and acquired wisdom’; instinctive wisdom is the female, avd acquired wisdom the male; and on this account, since both are an achievement by the creator, they are sister and brother. And

1 Khvétik-das, * Perhaps the law of the foreign conquerors is meant. ® See Dd. XXXVII, 35, XL, 3.

p. 410

also of everything worldly the existence, maturing, and arrangement are due to union in proportion ; water, which is female, and fire, which is male’, are accounted sister azd brother in combination, and they seem as ¢hough one restrains them from Khvétdk-das, unless, through being dissipated themselves?, seed—which is progeny—arises therefrom ; and owing to a mutual proportionableness of water and fire is the power in the brain, for if the water be more it rots z¢ away, and if the fire be more it burns z¢ away.’

This elaborate defence of Khvétik-das shows clearly that, at the time it was written (about a thousand years ago), that custom was understood to include actual marriages between the nearest relatives, although those between first cousins appear to be also referred to.

In the 195th® chapter of the third book of the Dinkavd we are told that the eighth of the ten admonitions, delivered to mankind by Zaratist, was this:—‘For the sake of much terrifying of the demons, and much lodgment of the blessing of the holy‘ in one’s body, Khvétik-das is to be practised.’ And the following chapter informs us, that ‘ opposed to that admonition of the righteous Zaratdst, of practising Khvétdk-das for the sake of much terrifying

1 See Dd. XCIII, 13 n.

2 Into the forms of moisture and warmth in the body. Water and fire in their ordinary state being incapable of combination.

* This will be the 193rd chapter in Dastfr Peshotanji’s edition, because his numbers do not commence at the beginning of the book. A similar difference will be found in the numbering of all other chapters of the third book of the Dinkard.

“ The technical name of Yas, LIX,

Il], MEANING OF KHVETOK-DAS, 4ir

of the demons from the body of man, and the lodgment of the blessing of the holy in the body, the wicked wizard Akhtd}, the enemy of the good man on account of the perplexing living which would arise from his practising Khvétik-das, preferred not practising Khvétk-das.’

The practice is also mentioned in the 287th chapter of the same book, in the following passage :—‘ The welfare of the aggregate of one’s own limb-formations—those which exzs¢t through no labour of one’s own, and have not come to the aid of those not possessing ¢hem (anafsman4n) owing to their own want of gratitude—even one of a previous formation has to eulogize suitably; and this which has come, completely establishing (spér-nih) the Avesta, one calls equally splendid, by the most modestly comprehensive appellation of Khvétik-das.’

In the sixth book of the Dinkavd, which professes to be a summary of the opinions of those of the primitive faith?, we are told that, ‘when the good work of Khvétik-das shall diminish, darkness will increase and light will diminish.’

In the seventh book of the Dinkard, which relates the marvels of the Mazda-worshipping religion, we are informed that it was ‘recounted how—GAayé6mara? having passed away—it was declared secondly, as regards worldly decngs, to Masyé and Masy4dé‘, the first progeny of GAyémard, by the word of Atharymazd—that is, he spoke to them when they

1 Av, Akhtya of Abdn Yt. 82, who propounded ninety-nine enigmas to Yéist6 of the Fryans (see Dd. XC, 3).

3 See Dd. XCIV, rn.

5 The sole-created man (see Dd. II, 10, XXXVII, 82).

* See p. 402, note 1.

p. 412

82, who propounded ninety-nine enigmas to Yéist6 of the Fryans (see Dd. XC, 3).

3 See Dd. XCIV, rn.

5 The sole-created man (see Dd. II, 10, XXXVII, 82).

* See p. 402, note 1.

p. 412

were produced by him—thus: “ You are the men I produce, you are the parents of all bodily life, and so you men shall not worship the demons, for the possession of complete mindfulness! has deen perfectly supplied to you by me, so that you may quite full-mindfully observe duty and decrees.” And the creativeness of Afhaymazd was extolled by them, and they advanced in diligence; they also performed the will of the creator, ‘hey carved (park4vinidd) advantage out of the many duties of the world, and practised Khvétik-das through procreation aad the union and complete progress of the creations in the world, which are the best good works of mankind.’ The following passage also occurs in the same book :—‘ Then Zarattst, on becoming exalted, called out unto the material world of righteousness to extol righteousness and downcast are the demons; and, “homage beng the Mazda-worship of Zaratist, the ceremonial and praise of the archangels are the best for you, I assert ; and, as ¢o deprecation (ayazisnth) of the demons, Khvétk-das is even the best intimation, so that, from the information which is given as zo the trustworthiness of a good work, the greatest is the most intimate of them, ¢hose of father and daughter, son and she who bore 4zm*, and brother and sister.” J¢ zs declared that, upon those words, innumerable demon-worshipping Kiks and Karaps* disputed (s4ristd65) with Zaratdst and strove for his death, just like this which revelation states :—“ It is then the multitude clamoured (mar bav4 virad) who are in the vicinity of the seat of Tar, the well-

1 See p. 396, note 2. * See p. 400, note 1.
5 See p. 384, note 1.

Ill, MEANING OF KHVE£TOK-DAS, 413

396, note 2. * See p. 400, note 1.
5 See p. 384, note 1.

Ill, MEANING OF KHVE£TOK-DAS, 413

afflicting’ holder of decision; and the shame of the brother of Tar arose, like ‘hat of a man whose shame was that they spoke of his Khvétik-das so that he might perform it. This Tar was Tar-t Afrvaita-sang?, the little-giving, who was like a great sovereign of that quarter; and he maintained many troops and much power. And the multitude told him they would seize the great onze from him who is little*. Sut Tadr-t Adrvatt4-sang, the littlegiving and well-afflicting, spoke thus :—‘ Should | thereupon smite him, this great oe who mingles together those propitious words for us—where we are thus without doubt as ¢o one thing therein, such as Khvétik-das, that it is not necessary to perform z¢—it would make us ever doubtful that it mzght be necessary to perform it... .. And Zaratdst spoke to him thus: ‘I am not always that reserved speaker, by whom that I Zave mentioned is the most propitious thing to be obtained; and inward speaking and managing the temper are a Khvétik-das‘, and the high-priest who has performed z¢ is to perform the ceremonial.’”’ This passage attributes to Zaratist himself the enforcement of next-of-kin marriage, but it is hardly necessary to point out that the Dinkarvd only records a tradition to that effect; which

1 The word hf-nésaké is the Pahlavi equivalent of Av. hunust4 (Yas. L, 10, b), but the meaning of both words is uncertain. This Tr seems to have been more friendly to ZaratQst than the Tfranians were in general, but he appears not to be mentioned in the extant Avesta.

* As this epithet has not been found in the extant Avesta, the reading is uncertain.

* Meaning that they demanded possession of Zaratist in an insolent manner.

“ In a figurative sense.

p. 414

record may be quoted as evidence of the former existence of such a tradition, but not as testimony for its truth. It is also worthy of notice that this tradition clearly shows that such marriages were distasteful to the people in general; but this might naturally be inferred from the efforts made by religious writers to assert the extraordinary merit of Khvétik-das, because customs which are popular and universal require no such special recommendation from the priesthood.

In the D4aistén-t Dintk (XX XVII, 82, LXIV, 6, LXV, 2, LXXVII, 4, 5) allusions are made to the Khvéthd4d@! of brother and sister, formed by the progenitors of mankind. We are also told that Khvétiddd is to be practised till the end of the world, and that to occasion it among others is an effectual atonement for heinous sin? (Dd. LXXVII, 6, 7, LXXVIII, 19); but it is not certain that the term is applied in these latter passages to marriages between the xearest relatives.

(Dd. LXXVII, 6, 7, LXXVIII, 19); but it is not certain that the term is applied in these latter passages to marriages between the xearest relatives.

For later particulars about Khvétik-das we have to descend to the darkest ages of Mazda-worship, those in which the Rivdyats, or records of religious legends, customs, and decisions, began to be compiled. Of the earlier Rivdyats, such as the Shdyast L4-shayast and Vigirkaryd-t Dintk, which were written in Pahlavi, few remain extant; but the later ones, written in Persian, are more numerous and very voluminous.

A Pahlavi RivAyat, which precedes the DAdist4n-t Dintk in many MSS. of that work, devotes several

1 Another form of the word Khvétk-das (see p. 390). * This is also stated in Sls. VIII, 18.

p. 415

pages to the subject of Khvétid4d, which fully confirm the statements of the defender of the practice, quoted above from the Dtnkavd (III, Ixxxii). The age of this Pahlavi Rivdyat is quite uncertain ; it is found in MSS. written in the sixteenth century, but, as it does not mention the marriage of first cousins, it was probably compiled at a much earlier period, more especially as it is written in fairly grammatical Pahlavi. The following extracts will be sufficient to show how far it confirms the statements of the Dinkard :— ‘Of the good works of an infidel this is the greatest, when he comes out from the habit of infidelity into the good religion ; and of one of the good religion, remaining backward (akhav-m4n) a the time when his ritual is performed, this is a great good work, when he performs a Khvétidad; for through that Khvétfid4d, which is so valuable a token of Mazda-worship, is the destruction of demons. And of Atharymazd zt is declared, as regards the performance of Khvétidad, that, when Zaratdst sat before Athaymazd', and Vohfiman, Avdavahist, Shatvatvé, Horvadad, Amerédad, and Spendarmad * sat around Adhaymazd, and Spendarmad sat by his side, she had also laid a hand on his neck, and Zarattist asked Afthaymazd about it thus: “ Who is this that sits beside thee, and thou wouldst be such a friend to her, and she also would be such a friend to thee? Thou, who art Afharymazd, turnest not thy eyes away from her, and she turns not away

1 As he is said to have done in heaven, when receiving instruction in the religion.

* The archangels (see Dd. XLVIII, 1 n), of whom Spendarmad is said to be a female (see p. 393, note 2).

p. 416

Thou, who art Afharymazd, turnest not thy eyes away from her, and she turns not away

1 As he is said to have done in heaven, when receiving instruction in the religion.

* The archangels (see Dd. XLVIII, 1 n), of whom Spendarmad is said to be a female (see p. 393, note 2).

p. 416

from thee; thou, who art Atharymazd, dost not release her from ¢4y hand, and she does not release thee from er hand'.” And Atharmazd said: “This is Spendaymad, who is my daughter, the housemistress of my heaven, and mother of the creatures*.” Zaratfst spoke thus: “ When they say, in the world, this is a very perplexing thing, how is it proclaimed by thee—thee who art Adharmazd—for thee thyself?” Atharmazd spoke thus: “O Zaratist! this should have become the best-enjoyed thing of mankind. When, since my original creation, Méharty4 azd M4harty4éth® had performed it, you, also, should have performed it; because although mankind ave turned away from that thing‘, yet they should not have turned away. Just as M4harlyA and M&harty4éth had performed Khvétida4d, mankind should have performed it, ad all mankind would have known their own lineage and race, and a brother would never be deserted by the affection of his brother, zor a sister éy ¢hat of her sister. For all nothingness, emptiness’, and drought 4ave come unto mankind from the deadly ome (mar), when men have come to them from a different country, from a different town, oy from a different district, and have married their women; and when they shall have carried away their women, and they have

1 This legend is an instance of the close proximity of superstition to profanity, among uneducated and imaginative people.

3 She being a representative of the earth.

5 See p. 402, note 1.

‘ That is, from marriage of the nearest relations, which is admitted, throughout these extracts, to be distasteful to the people ; hence the vehemence with which it is advocated,

® Literally ‘ air-stuffing’ (v4é-4kfnth).

Ill. MEANING OF KHVETOK-DAS. 417 wailed together about this, thus: ‘They will always carry our daughters into perversion.’ ”

‘ This, too, zs sazd, that Khvétidad is so miraculous that z¢ is the preservation of the most grievous sin—such as witchcraft and ¢ha¢ worthy of death— from hell. And the want of protection (avip4harth) from hell of ove unprotected from Aharman and the demons arises at that time when, owing to what occurs when he is begged by some one to exercise witchcraft, 4e is made worthy of death. And when they shall perform Khvétid4d, when the Khvétidad is owing to him’, the unprotected one is preserved from the prison of hell, from Aharman and the demons; so miraculous is Khvétidad.

And when they shall perform Khvétid4d, when the Khvétidad is owing to him’, the unprotected one is preserved from the prison of hell, from Aharman and the demons; so miraculous is Khvétidad.

‘Zn a passage 7¢ is declared, that Adhaymazd spoke unto Zaratist thus: “ These are the best four things: the ceremonial worship of Athaymazd, the lord; presenting firewood, incense, and holy-water to the fire; propitiating a righteous man*; and one who performs Khvétid4d with her who bore 42m, or a daughter, or ‘with a sister. And of all those he is the greatest, best, and most perfect who shall perform Khvétidad. ... When Sdéshans comes‘ all mankind wz// perform Khvétidad, and every fiend will perish through the miracle and power of Khvétidad.’

It is then explained why the several merits of the

1 This fear of perversion to another faith was, no doubt, the real cause of the vehement advocacy of family marriages by the priesthood.

* That is, when he has arranged the next-of-kin marriage of others, before his death.

* That is, a priest.

“ Shortly before the resurrection (see Dd. II, 10).

(18) Eep. 418 three classes of Khvétidad are considered to stand in the same order as that in which the classes are mentioned in the preceding paragraph; also that the third class includes the case of half brothers and sisters, and the second that of an illegitimate daughter. After this we find the following legend :—

‘And Khvétfd4d is so miraculous, that z¢ is declared, regarding Yim’, that, when the glory of his sovereignty had departed from him, he went out to the precincts (var) of the ocean with Yimak, his sister, 72 order to flee from the people, demons, and witches of the assembly of Dahak* And they were sought by them in hell and not seen; and others sought them among mankind, water, earth, and cattle, among trees, in the mountains, and in the towns, but they were not seen by them. Then Aharman shouted thus: “I think thus, that Yim is travelling in the precincts of the ocean.” And a demon and a witch, who stood among them, spoke thus: “We wd/ go and seek Yim.” And they rushed off and went; and when they came unto those precincts where Yim was—the precincts where the water of Tir? was—Yim spoke thus: “ Who are

' The third sovereign of the world, after G&yémard (see Dd. II,
10). This legend is also mentioned in Bd. XXIII, 1, as explaining
the origin of the ape and bear.

* The foreign king, or dynasty, that conquered Yim (see Dd. XXXVII, 97 n).

5 Evidently intended for Tistar, a personification of the star Sirius, who is supposed to bring the rain from the ocean (see Dd. XCIII, 1-17). \ Strictly speaking Tir is the planet Mercury, the opponent of Tistar, whose name is given to the fourth month, and thirteenth day of the month, in the Parsi year (see Bd. V, 1, VII, 2, XXVII, 24); but the confusion between the two names is not uncommon in the later books (comp. Sls. XXII, 13 with XXIII, 2).

p. 419

V, 1, VII, 2,
XXVII, 24); but the confusion between the two names is not
uncommon in the later books (comp. Sls. XXII, 13 with XXIII, 2).

p. 419

you?” And they spoke thus: “ We are those who are just like thee, who had to flee from the hands of the demons; we, too, have fled away from the demons, and we are alone. Do thou give this sister in marriage to me, while I also give this one unto thee!” And Yim, therefore, when the demons were not recognised by him from mankind, made the witch his own wife, and gave his sister unto the demon as wife. From Yim and that witch were born the bear, the ape, Gandarep', and Gésdbar? ; and from Yimak and that demon were born the tortoise (gasaf), the cat, the hawk (gaving), the frog, the weevil (dtvakS), and also as many more noxious creatures, until Yimak saw that that demon was evil, and it was necessary to demand a divorce (zan-ta&4) from him. And one day, when Yim and that demon had become drunk with wine, she exchanged her own position and clothing with those of the witch; and when Yim came he was drunk, and unwittingly lay with Yimak, who was his sister, and they came to a decision as ¢o the good work of Khvétidéd; many demons were quite crushed and died, and they rushed away at once, and fell back to hell.’

The fact, that the zealous writer felt that he had to force his opinions upon an unwilling people, is betrayed by. the exaggerated language he uses in the following statements :—

‘This, too, is declared by the Avesta, that Zaratfist enquired of Adtharmazd thus: “ Many thoughts, many words, amd many deeds are mentioned by

1 See p. 371, note 3.
* Not identified, and the reading is, therefore, uncertain,
Ee€2

p. 420

thee—thee who art AXharymazd—that it is necessary to think, speak, and do; of all suck thoughts, words, and deeds which is the best, when one shall think, speak, or do z#?” Atharymazd spoke thus: “ Many thoughts, many words, and many deeds should be proclaimed by me, O Zaratist! 422, of those thoughts, words, and deeds which it is necessary to think, speak, and do, that which is best and most perfect one performs by Khvétidad. For 2¢ is declared that, the first time when he goes near to it, a thousand demons will die, and two thousand wizards and witches ; when he goes near éo it twice, two thousand demons will die, avd four thousand wizards and witches ; when he goes near to z¢ three times, three thousand demons will die, azd six thousand wizards and witches; and when he goes near to it four times z¢ is known ¢ha¢ the man and woman become righteous '.”