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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘In a passage 7¢ is declared that, wiser than the wise, ad more virtuous than the virtuous is 4e in whose thoughts, words, and deeds the demons are less predominant; axd Aharman and the demons are less predominant in the body of him who practises Khvétidad, and his ritual ? is performed. ‘It is declared by revelation that af the ¢2me when Zaratist came out from the presence of Atharmazd, the lord, into a worldly place where he travelled, he spoke this, that is: “ Extol the religion! and you should perform Khvétidad. I speak of the good and those existing 2” the religion; as ¢o the negligent, the vile, and those in perplexity, this is said, that a thing so wondrous and important as ¢hat which is in our law of Khvéthd4d could not be for performance. This is a sublime (&trag) custom, and, as the best of all things, ove asserts that it is necessary to perform it. Zo me, also, this is manifest when, through all faith #” the law of those existing 2 the religion®, that which is called by 1 The Pahlavi text is imperfect. ® See p. 421, note 1. * That is, the general law of Masda-worship, as distinguished from what he is advocating as a peculiarly religious law sanctioned Ill, MEANING OF KHVETOK-DAS. 423 them a very heinous sin, through faith 2% this law of the good, is that which is called the most perfect and best good work of Mazda-worship.” ‘ This, too, is declared by revelation, that Atharmazd spoke unto Zarat(st thus: “You should cause the performance of duties axd good works.” And Zaratist spoke thus: “ Which duty azd good work shall 1 do first?” Atdharmazd spoke thus: “Khvétiidad; because that duty azd@ good work is to be performed in the foremost place of all, for, in the end, it happens through Khvétid4d, when all who are in the world attain unto the religion.” ‘This, too, is declared by revelation, that Zaratdst spoke unto Afhaymazd thus: “In my eyes z¢ is an evil (vad@6) which is performed, and z¢ zs perplexing that I should make Khvétidéd as zt were fully current among mankind.” Athaymazd spoke thus: “In my eyes, also, z¢ is just as zz thine; but for - this reason—when out of everything perfect ¢here is some miserable evil ? for thee—it should not seem so. Do thou be diligent in performing Khvétidad, and others, also, will perform z¢ diligently.”’ The unpopularity of the practice advocated could hardly be more fully admitted than in this last paragraph, nor the objection more irrationally and dogmatically disposed of. As for the numerous quotations, which the compiler of this Pahlavi Rivayat by the priests (‘the good’). This is evidently an admission that the practice advocated was contrary to the ordinary laws of Mazdaworship itself. ’ As Pahlavi writers expect them to do before the resurrection. 3 Reading vad6-f vésht; but it may be ‘something is difficu't and hard’ (tang va sakht). 424 APPENDIX.
2This is evidently an admission that the practice advocated was contrary to the ordinary laws of Mazdaworship itself. ’ As Pahlavi writers expect them to do before the resurrection. 3 Reading vad6-f vésht; but it may be ‘something is difficu't and hard’ (tang va sakht). 424 APPENDIX. professes to take from the Parsi scriptures, it is hardly necessary to remark that their authenticity must be accepted with great reserve. Persian Rivayats, copied in the seventeenth century, advocate the marriage of first cousins, and allude vaguely to those between nearer relatives as long extinct, though most of their remarks merely recommend the performance of Khédyédath', without explaining the meaning of the term. Thus, we are informed that a person worthy of death can perform Khédyédath as a good work, but it is better if followed by the Bareshnim ceremony*% An unclean person can do the same, but the Bareshnim should precede the performance, so as to avoid sins arising from the uncleanness. The performance also destroys demons, wizards, and witches; and if arranged by any one, at his own expense, for another. person, it is as meritorious as if performed by himself. But the following quotations are more descriptive of the practice *:— ‘Again, whereas the great wisdom of the king and of the assembly of priests fully understands that the ceremony of all the religious rites‘ is a great good work, besides that which is called Khédyédath, yet, in these days, both have fallen out of ¢hey hands; but they will make an endeavour, so that they may form connection with their own, and on account of } The Persian form of the word Khvétik-das. It is also written Khetyédath in some passages, and Khétvadat in others. ? The great ceremony of purification (see App. IV). ’ The Persian Riv4yat from which all this information has been extracted is M1o (fol. 50). , * See Dd. XLIV, 2 n. III. MEANING OF KHVETOK-DAS. 425 the Musulmdns the connection is a medium one}, better than that of an infidel. And Ormazd has said that 6y as much as the connection is nearer z¢ ¢s more of a good work; and they display ther endeavour and effort, and give the son of a brother and daughter of a brother ¢o each other. And just as this zs satd: “I establish the performer of Khédyédath, I establish the patrol of the country,” even on this account they certainly display an endeavour. ‘Query:—“ How are the connections that relations form?” Reply :—‘“A brother’s children with a brother’s children and a sister’s children, and relations with one another form connections, avd it is proper for them.”
3‘Query:—“ How are the connections that relations form?” Reply :—‘“A brother’s children with a brother’s children and a sister’s children, and relations with one another form connections, avd it is proper for them.” ‘Khédyédath is ‘hat which is a great good work, and has fallen out of their hands, owing to the reason that there is no king of the good religion; and if it be so they will make an endeavour, and will form connections with their own, and will give the son of a brother and daughter of a brother to each other, and if not it is not proper; and every such connection as is nearer is more of a good work. And the mode they will act who are at first without a king will be an infidel ome, and to form connections among themselves will be very difficult now he (the king) is a Musulman, éz¢ that which is nearer is better and more of a good work.’ ’ This seems to be an allusion to some interference of the Muhammadan government with marriages of those next of kin. A similar allusion occurs in the next paragraph but one, which, with most of this paragraph, is also found in M7, fols. 229b, 2304. * This Avesta quotation, from Visp. III, 18, 19, is as follows :— ‘koaétvadathem Astaya, danh4urvaésem Ast4ya;’ and the meaning of the last term is uncertain. 426 APPENDIX. These quotations indicate that a great change had crept over the meaning of Khvétik-das since the dark ages of the Pahlavi Rivayat, previously quoted, although a tradition of the old meaning still lingered in the minds of the writers. The modern meaning is, however, most completely explained in a passage, appended to a Persian version of Aéshm’s complaint to Aharman, regarding the difficulty of destroying the effect of the season-festivals, the sacred feast, and Khvétdk-das (Sls. XVIII). After Aharman has confessed his inability to suggest a means of destroying the merit of the last, the Persian writer adds the following particulars :— ‘Therefore it is necessary to understand, that the chief Khétvadat is that of a sister’s daughter and brother’s son; a medium Khétvadat is that of a brother’s son and a younger brother's daughter, or of a sister's son and a younger sister’s daughter ; and inferior to a medium Khétvadat is that of a sister's son and a younger brother's daughter. It is necessary to know that any person who performs Khétvadat, if 47s soul be /¢ for hell, will arrive among the ever-stationary!; if it be one of the ever- Stationary it will arrive at heaven. Another particular is to be added: if any one, in departing, settles and strives for the connection of Khétvadat of a next brother it is a good work of a thousand Tanapahars?; if any one strives to break off the connection of Khétvadat he is worthy of death.’ _ 7 See Dd. XX, 3.
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.
1‘In a passage 7¢ is declared that, wiser than the wise, ad more virtuous than the virtuous is 4e in whose thoughts, words, and deeds the demons are less predominant; axd Aharman and the demons are less predominant in the body of him who practises Khvétidad, and his ritual ? is performed. ‘It is declared by revelation that af the ¢2me when Zaratist came out from the presence of Atharmazd, the lord, into a worldly place where he travelled, he spoke this, that is: “ Extol the religion! and you should perform Khvétidad. I speak of the good and those existing 2” the religion; as ¢o the negligent, the vile, and those in perplexity, this is said, that a thing so wondrous and important as ¢hat which is in our law of Khvéthd4d could not be for performance. This is a sublime (&trag) custom, and, as the best of all things, ove asserts that it is necessary to perform it. Zo me, also, this is manifest when, through all faith #” the law of those existing 2 the religion®, that which is called by 1 The Pahlavi text is imperfect. ® See p. 421, note 1. * That is, the general law of Masda-worship, as distinguished from what he is advocating as a peculiarly religious law sanctioned Ill, MEANING OF KHVETOK-DAS. 423 them a very heinous sin, through faith 2% this law of the good, is that which is called the most perfect and best good work of Mazda-worship.” ‘ This, too, is declared by revelation, that Atharmazd spoke unto Zarat(st thus: “You should cause the performance of duties axd good works.” And Zaratist spoke thus: “ Which duty azd good work shall 1 do first?” Atdharmazd spoke thus: “Khvétiidad; because that duty azd@ good work is to be performed in the foremost place of all, for, in the end, it happens through Khvétid4d, when all who are in the world attain unto the religion.” ‘This, too, is declared by revelation, that Zaratdst spoke unto Afhaymazd thus: “In my eyes z¢ is an evil (vad@6) which is performed, and z¢ zs perplexing that I should make Khvétidéd as zt were fully current among mankind.” Athaymazd spoke thus: “In my eyes, also, z¢ is just as zz thine; but for - this reason—when out of everything perfect ¢here is some miserable evil ? for thee—it should not seem so. Do thou be diligent in performing Khvétidad, and others, also, will perform z¢ diligently.”’ The unpopularity of the practice advocated could hardly be more fully admitted than in this last paragraph, nor the objection more irrationally and dogmatically disposed of. As for the numerous quotations, which the compiler of this Pahlavi Rivayat by the priests (‘the good’). This is evidently an admission that the practice advocated was contrary to the ordinary laws of Mazdaworship itself. ’ As Pahlavi writers expect them to do before the resurrection. 3 Reading vad6-f vésht; but it may be ‘something is difficu't and hard’ (tang va sakht). 424 APPENDIX.
2This is evidently an admission that the practice advocated was contrary to the ordinary laws of Mazdaworship itself. ’ As Pahlavi writers expect them to do before the resurrection. 3 Reading vad6-f vésht; but it may be ‘something is difficu't and hard’ (tang va sakht). 424 APPENDIX. professes to take from the Parsi scriptures, it is hardly necessary to remark that their authenticity must be accepted with great reserve. Persian Rivayats, copied in the seventeenth century, advocate the marriage of first cousins, and allude vaguely to those between nearer relatives as long extinct, though most of their remarks merely recommend the performance of Khédyédath', without explaining the meaning of the term. Thus, we are informed that a person worthy of death can perform Khédyédath as a good work, but it is better if followed by the Bareshnim ceremony*% An unclean person can do the same, but the Bareshnim should precede the performance, so as to avoid sins arising from the uncleanness. The performance also destroys demons, wizards, and witches; and if arranged by any one, at his own expense, for another. person, it is as meritorious as if performed by himself. But the following quotations are more descriptive of the practice *:— ‘Again, whereas the great wisdom of the king and of the assembly of priests fully understands that the ceremony of all the religious rites‘ is a great good work, besides that which is called Khédyédath, yet, in these days, both have fallen out of ¢hey hands; but they will make an endeavour, so that they may form connection with their own, and on account of } The Persian form of the word Khvétik-das. It is also written Khetyédath in some passages, and Khétvadat in others. ? The great ceremony of purification (see App. IV). ’ The Persian Riv4yat from which all this information has been extracted is M1o (fol. 50). , * See Dd. XLIV, 2 n. III. MEANING OF KHVETOK-DAS. 425 the Musulmdns the connection is a medium one}, better than that of an infidel. And Ormazd has said that 6y as much as the connection is nearer z¢ ¢s more of a good work; and they display ther endeavour and effort, and give the son of a brother and daughter of a brother ¢o each other. And just as this zs satd: “I establish the performer of Khédyédath, I establish the patrol of the country,” even on this account they certainly display an endeavour. ‘Query:—“ How are the connections that relations form?” Reply :—‘“A brother’s children with a brother’s children and a sister’s children, and relations with one another form connections, avd it is proper for them.”
3‘Query:—“ How are the connections that relations form?” Reply :—‘“A brother’s children with a brother’s children and a sister’s children, and relations with one another form connections, avd it is proper for them.” ‘Khédyédath is ‘hat which is a great good work, and has fallen out of their hands, owing to the reason that there is no king of the good religion; and if it be so they will make an endeavour, and will form connections with their own, and will give the son of a brother and daughter of a brother to each other, and if not it is not proper; and every such connection as is nearer is more of a good work. And the mode they will act who are at first without a king will be an infidel ome, and to form connections among themselves will be very difficult now he (the king) is a Musulman, éz¢ that which is nearer is better and more of a good work.’ ’ This seems to be an allusion to some interference of the Muhammadan government with marriages of those next of kin. A similar allusion occurs in the next paragraph but one, which, with most of this paragraph, is also found in M7, fols. 229b, 2304. * This Avesta quotation, from Visp. III, 18, 19, is as follows :— ‘koaétvadathem Astaya, danh4urvaésem Ast4ya;’ and the meaning of the last term is uncertain. 426 APPENDIX. These quotations indicate that a great change had crept over the meaning of Khvétik-das since the dark ages of the Pahlavi Rivayat, previously quoted, although a tradition of the old meaning still lingered in the minds of the writers. The modern meaning is, however, most completely explained in a passage, appended to a Persian version of Aéshm’s complaint to Aharman, regarding the difficulty of destroying the effect of the season-festivals, the sacred feast, and Khvétdk-das (Sls. XVIII). After Aharman has confessed his inability to suggest a means of destroying the merit of the last, the Persian writer adds the following particulars :— ‘Therefore it is necessary to understand, that the chief Khétvadat is that of a sister’s daughter and brother’s son; a medium Khétvadat is that of a brother’s son and a younger brother's daughter, or of a sister's son and a younger sister’s daughter ; and inferior to a medium Khétvadat is that of a sister's son and a younger brother's daughter. It is necessary to know that any person who performs Khétvadat, if 47s soul be /¢ for hell, will arrive among the ever-stationary!; if it be one of the ever- Stationary it will arrive at heaven. Another particular is to be added: if any one, in departing, settles and strives for the connection of Khétvadat of a next brother it is a good work of a thousand Tanapahars?; if any one strives to break off the connection of Khétvadat he is worthy of death.’ _ 7 See Dd. XX, 3.
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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