Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ii. 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. 294 APPENDIX. 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
2396, 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.’ 396 APPENDIX.
3And 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.’ 396 APPENDIX. 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.
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.
1ii. 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. 294 APPENDIX. 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
2396, 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.’ 396 APPENDIX.
3And 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.’ 396 APPENDIX. 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.
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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