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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This 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. 410 APPENDIX. 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.
2In 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. 412 APPENDIX.
382, 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. 412 APPENDIX. 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
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This 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. 410 APPENDIX. 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.
2In 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. 412 APPENDIX.
382, 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. 412 APPENDIX. 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
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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