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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1396, 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. 414 APPENDIX. 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.
2(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. III. MEANING OF KHVETOK-DAS. 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). 416 ‘APPENDIX.
3Thou, 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). 416 ‘APPENDIX. 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.
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.
1396, 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. 414 APPENDIX. 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.
2(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. III. MEANING OF KHVETOK-DAS. 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). 416 ‘APPENDIX.
3Thou, 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). 416 ‘APPENDIX. 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.
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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