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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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) Ee 418 APPENDIX. 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). III MEANING OF KHVETOK-DAS. 419
2V, 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). III MEANING OF KHVETOK-DAS. 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€2 420 APPENDIX. 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 '.”
3‘, . . . Owing to the performance of Khvéttidad there arises a destruction of demons equivalent 4o a stoppage of creation; and though, afterwards, some of those men and women shall become wizards, or unlawfully slaughter a thousand sheep and beasts of burden at one time, or shall present holy-water to the demons, yef, on account of that destruction axa vexation of the demons, which has occurred to them owing to the Khvétida4d, it does not become comfortable to them while completed; and z¢ is not believed by them that “the souls of those people will come to us.” ‘Whoever keeps one year in a marriage of Khvé- ? Or, as stated in the Appendix to the Shayast L&-sh4yast (Sls. XVIII, 4), they ‘wz2// not become parted from the possession of Aftharmasd and the archangels.’ Ill. MEANING OF KHVETOK-DaS. 421 tid4d becomes just as though one-third of all this world, with the water, with the trees, and with the corn, had been given by him, as a righteous gift, unto a righteous man. When he keeps two years in the marriage z¢ is as though two-thirds of this world, with the water, trees, and corn, had been given by him unto a righteous man. When he keeps three years in the marriage 7¢ is as though all this world, with the water, with the trees, azd with everything, had been given dy zm, as a righteous gift, unto a righteous man. xd when he keeps four years in his marriage, and his ritual! is performed, z¢ is known ¢hat hts soul thereby goes unto the supreme heaven (garéddm4n); and when the ritual zs not performed, it goes thereby to the ordinary heaven (vahist6). ‘Zaratist enquired of Adharmazd thus: “As fo the man who fractises Khvétddad, and his ritual is performed, and he also offers a ceremonial (yazisn6aé), is the good work of it such as 2f ove without Khvétidad had offered zt, oy which way is it?” Atharmazd said: “/¢ is just as though a hundred men without Khvétid4d had offered it.” ‘Zaratist enquired this, also, of Adhaymazd, that is: “ How is the benediction (4f7tn6) which a man who practises Khvéthdéd shall offer?” Atharmazd spoke thus: “As though a hundred men without Khvétid4d should offer the benediction.” ‘And this, too, was asked by him, that is: “As to them who render assistance, ad one meditates and attains to Khvétid4d through them, and one 1 The proper ceremonies after his death, or for his living soul during his lifetime (see Dd. XXVIII, LXXXI). 422 APPENDIX. performs Khvéttid4d on account of their statements, how is ¢heer good work?” Athaymazd spoke thus: “Like 42s who keeps in food and clothing, for one winter, a hundred priests—each of which priests has a hundred disciples—sauch is his good work.” ‘Zaratist enquired this, also, of Adhaymazd, that is: “.4s ¢o them who keep a man back from performing Khvétiidad, and owing to their statements he shall not perform Khvétdda4d, what is their sin ?” A ttharmazd spoke} thus: “ Their place is hell.”
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.
1And 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) Ee 418 APPENDIX. 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). III MEANING OF KHVETOK-DAS. 419
2V, 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). III MEANING OF KHVETOK-DAS. 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€2 420 APPENDIX. 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 '.”
3‘, . . . Owing to the performance of Khvéttidad there arises a destruction of demons equivalent 4o a stoppage of creation; and though, afterwards, some of those men and women shall become wizards, or unlawfully slaughter a thousand sheep and beasts of burden at one time, or shall present holy-water to the demons, yef, on account of that destruction axa vexation of the demons, which has occurred to them owing to the Khvétida4d, it does not become comfortable to them while completed; and z¢ is not believed by them that “the souls of those people will come to us.” ‘Whoever keeps one year in a marriage of Khvé- ? Or, as stated in the Appendix to the Shayast L&-sh4yast (Sls. XVIII, 4), they ‘wz2// not become parted from the possession of Aftharmasd and the archangels.’ Ill. MEANING OF KHVETOK-DaS. 421 tid4d becomes just as though one-third of all this world, with the water, with the trees, and with the corn, had been given by him, as a righteous gift, unto a righteous man. When he keeps two years in the marriage z¢ is as though two-thirds of this world, with the water, trees, and corn, had been given by him unto a righteous man. When he keeps three years in the marriage 7¢ is as though all this world, with the water, with the trees, azd with everything, had been given dy zm, as a righteous gift, unto a righteous man. xd when he keeps four years in his marriage, and his ritual! is performed, z¢ is known ¢hat hts soul thereby goes unto the supreme heaven (garéddm4n); and when the ritual zs not performed, it goes thereby to the ordinary heaven (vahist6). ‘Zaratist enquired of Adharmazd thus: “As fo the man who fractises Khvétddad, and his ritual is performed, and he also offers a ceremonial (yazisn6aé), is the good work of it such as 2f ove without Khvétidad had offered zt, oy which way is it?” Atharmazd said: “/¢ is just as though a hundred men without Khvétid4d had offered it.” ‘Zaratist enquired this, also, of Adhaymazd, that is: “ How is the benediction (4f7tn6) which a man who practises Khvéthdéd shall offer?” Atharmazd spoke thus: “As though a hundred men without Khvétid4d should offer the benediction.” ‘And this, too, was asked by him, that is: “As to them who render assistance, ad one meditates and attains to Khvétid4d through them, and one 1 The proper ceremonies after his death, or for his living soul during his lifetime (see Dd. XXVIII, LXXXI). 422 APPENDIX. performs Khvéttid4d on account of their statements, how is ¢heer good work?” Athaymazd spoke thus: “Like 42s who keeps in food and clothing, for one winter, a hundred priests—each of which priests has a hundred disciples—sauch is his good work.” ‘Zaratist enquired this, also, of Adhaymazd, that is: “.4s ¢o them who keep a man back from performing Khvétiidad, and owing to their statements he shall not perform Khvétdda4d, what is their sin ?” A ttharmazd spoke} thus: “ Their place is hell.”
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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