Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Literally ‘bearer’ (bQrd4r), which is not the usual word for ‘mother,’ but equivalent to the Av. baretar that is used in that sense. III. MEANING OF KHVETOK-DAS. 401 ‘On the same subject the exposition of the obscure statements of the good religion, by a wise high-priest of the religion, is this:—‘“I assert that God (yédat6) is the being, as regards the creatures, who created azy of the creatures there are which are male, and amy there are which are female; and that which is male’is a son, and, similarly, a daughter is that which is female. The daughter of himself, the father of all, was Spendaymaa', the earth, a female being of the creation; and from her he created the male Gayémard?, which is explained as the name for him who was specially the first man, since it is GAayédmard living who is speaking and mortal, a limitation which was specially his, because of these three words—which are ‘living, speaking, and mortal ’—two ef the limitations, which are ‘living and speaking,’ were through the provision of zs father, the creator, and one, which is ‘ mortal,’ was proceeding from the destroyer; the same limitation is upon all mankind, who are connected with that man’s lineage, until the renovation of the universe. And now I say, if the aid of the father 4as produced a male from the daughter, it is named a Khvétik-das of father and daughter *.” ‘This, too, is from the exposition of the religion, that the semen of GAyémarad—which is called seed— when he passed away, fell 4o Spendaymad‘, the earth, which was his own mother ; and, from its being united 1 See p. 393, note 2. * See Dd. II, 10, XXXVII, 82, LXIV, 5. * It is uncertain whether the high-priest’s statement continues beyond this point, or not. * See Bd. XV, 1, 2, Dd. LXIV, 6. [18] pd 402 APPENDIX. therewith, Mashya and Mashtydt! were the son and daughter of Gayémard and Spendarmad, and it is named the Khvétik-das of son and mother. And Mashya and Mashtyédt, as male and female, practised the quest of offspring, one with the other, and it is named the Khvétik-das of brother and sister. And many couples were begotten by them, avd the couples became continually? wife and husband ®; and all men, who ave been, are, and wzé/ be, are from origin the seed of Khvétik-das. And this is the reason which is essential for z¢s fulfilment by law, ¢ha¢ where z¢s contemplation (andagisnd) exists 7# is manifest from the increase of the people of all regions.
2wife and husband ®; and all men, who ave been, are, and wzé/ be, are from origin the seed of Khvétik-das. And this is the reason which is essential for z¢s fulfilment by law, ¢ha¢ where z¢s contemplation (andagisnd) exists 7# is manifest from the increase of the people of all regions. ‘And I assert that the demons are enemies of man, and a non-existence of desire for them consists em striving for it when Khvétdk-das is practised ; it then becomes their‘ reminder of that original practice of contemplation which is the complete gratitude of men, and as become his® who is inimical to them. Grievous fear, distress, and anguish also come upon them, ‘heir power diminishes, and they less understand the purpose of causing the disturbance aad ruin of men. And 7¢ is certain that making the demons distressed, suffering, frightened, and weakened is thus a good work, and this way of having reward and of recompense is the property of the practisers of such good works. ‘And I assert that the goodness of appearance and growth of body, the display of wisdom, temper, 1 See Dd. XXXVII, 82, LXIV, 2, LXV, 2, LXXVII, 4, where these names are spelt differently. 2 Literally ‘have become and have become.’ 5 See Bd. XV, 22, 24-26. ‘ The demons’. 5 Aftharmaza’s. Ill, MEANING OF KHVETOK-DaS. 403 and modesty, the excellence of skill avd strength, and also the other qualities of children are so much the more as they are nearer to the original race of the begetter, and they shall receive ¢hem more perfectly and more gladly. An example is seen 2” those who spring from a religious woman who is gentle, believing the spiritual exzstence, acting modestly, of scanty strength, who is a forgiver and reverential, and from a mail-clad (gapar) warrior of worldly religion, who is large-bodied ad possessing strength which is stimulating (A4g4r) A4zs stout heart while he begets. They! are not completely for war— which is a continuance of lamentation (n4s-ravandih)—and not for carefulness and affection for the soul; as from the dog and wolf—and not the ruin (seg) of the sheep—arises the fox, like the wolf, dt not wth the strength of the wolf like the dog, and it does not even possess z¢s perfect shape, nor that of the dog. And ¢hey are like those which are born from a swift Arab horse and a native dam, and are not galloping like the Arab, and not kicking (padayak) like the native. And ¢hey have not even the same perfect characteristics*, just as the mule that springs from the horse and the ass, which is not like unto either of them, and even z¢s seed is cut off thereby, and zts lineage is not propagated forwards. ‘And this is the advantage from the pure preservation of race. I assert that ¢here are three® species * The offspring of such a match, which the apologist evidently considers an ill-assorted one, as tending to deteriorate the warlike qualities of the warrior’s descendants, although he himself is no advocate for war. * As their parents,
3I assert that ¢here are three® species * The offspring of such a match, which the apologist evidently considers an ill-assorted one, as tending to deteriorate the warlike qualities of the warrior’s descendants, although he himself is no advocate for war. * As their parents, * Dastir Peshotanji has ‘four,’ because the Pahlavi text seems pDd2 404 APPENDIX. (vAg) and kinds of affection of sister and brother for that which shall be born of them :—one is this, where z¢ ts the offspring of brother and brother; one is this, where the offspring is that of} brothers? and their sister ; and one is this, where z¢ zs the offspring of sisters*, And as ¢o the one of these where the offspring is that of* a brother, and for the same reason as applies to all three® species of them, the love, desire, and effort, which arise for the nurture of offspring of the three species, are zz hope of benefit. And equally adapted are the offspring to the procreators; and this is the way of the increasing love of children, through the good nurture which is very hopeful. ‘And so, also, are those who are born of father and daughter, ov son and mother. Light flashed forth (gast6) or unflashed (aparvakht6) is always seen at the time when 7z¢ zs much exposed, and pleased is e who has a child of Azs child, even when it is from some one of a different race and different to speak of four species in the next sentence; here it seems to have ‘six’ in ciphers, but the first cipher can also be read a@, the conditional suffix to the verb which immediately precedes the ciphers in the Pahlavi text, and the second cipher is merely ‘three,’ which corresponds to the three possible kinds of first cousins that are about to be detailed in the text. ? Reading zak-f instead of zts (which might be read zakth if there were such a word). 2 Literally ‘brother.’ ® Literally ‘sister.’ * Reading zak-f instead of zfs, as before. This is Dastfr Peshotanji’s fourth species of cousinship, which he understands as meaning second cousins. 5 Reading 13, by dividing the Pahlavi cipher for ‘four’ into two parts, both here and near the end of the sentence. This paragraph can hardly be understood otherwise than referring to the present form of KhvétQk-das, the marriage of first cousins, Ill, MEANING OF KHV£TOK-DAS. 405
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.
11 Literally ‘bearer’ (bQrd4r), which is not the usual word for ‘mother,’ but equivalent to the Av. baretar that is used in that sense. III. MEANING OF KHVETOK-DAS. 401 ‘On the same subject the exposition of the obscure statements of the good religion, by a wise high-priest of the religion, is this:—‘“I assert that God (yédat6) is the being, as regards the creatures, who created azy of the creatures there are which are male, and amy there are which are female; and that which is male’is a son, and, similarly, a daughter is that which is female. The daughter of himself, the father of all, was Spendaymaa', the earth, a female being of the creation; and from her he created the male Gayémard?, which is explained as the name for him who was specially the first man, since it is GAayédmard living who is speaking and mortal, a limitation which was specially his, because of these three words—which are ‘living, speaking, and mortal ’—two ef the limitations, which are ‘living and speaking,’ were through the provision of zs father, the creator, and one, which is ‘ mortal,’ was proceeding from the destroyer; the same limitation is upon all mankind, who are connected with that man’s lineage, until the renovation of the universe. And now I say, if the aid of the father 4as produced a male from the daughter, it is named a Khvétik-das of father and daughter *.” ‘This, too, is from the exposition of the religion, that the semen of GAyémarad—which is called seed— when he passed away, fell 4o Spendaymad‘, the earth, which was his own mother ; and, from its being united 1 See p. 393, note 2. * See Dd. II, 10, XXXVII, 82, LXIV, 5. * It is uncertain whether the high-priest’s statement continues beyond this point, or not. * See Bd. XV, 1, 2, Dd. LXIV, 6. [18] pd 402 APPENDIX. therewith, Mashya and Mashtydt! were the son and daughter of Gayémard and Spendarmad, and it is named the Khvétik-das of son and mother. And Mashya and Mashtyédt, as male and female, practised the quest of offspring, one with the other, and it is named the Khvétik-das of brother and sister. And many couples were begotten by them, avd the couples became continually? wife and husband ®; and all men, who ave been, are, and wzé/ be, are from origin the seed of Khvétik-das. And this is the reason which is essential for z¢s fulfilment by law, ¢ha¢ where z¢s contemplation (andagisnd) exists 7# is manifest from the increase of the people of all regions.
2wife and husband ®; and all men, who ave been, are, and wzé/ be, are from origin the seed of Khvétik-das. And this is the reason which is essential for z¢s fulfilment by law, ¢ha¢ where z¢s contemplation (andagisnd) exists 7# is manifest from the increase of the people of all regions. ‘And I assert that the demons are enemies of man, and a non-existence of desire for them consists em striving for it when Khvétdk-das is practised ; it then becomes their‘ reminder of that original practice of contemplation which is the complete gratitude of men, and as become his® who is inimical to them. Grievous fear, distress, and anguish also come upon them, ‘heir power diminishes, and they less understand the purpose of causing the disturbance aad ruin of men. And 7¢ is certain that making the demons distressed, suffering, frightened, and weakened is thus a good work, and this way of having reward and of recompense is the property of the practisers of such good works. ‘And I assert that the goodness of appearance and growth of body, the display of wisdom, temper, 1 See Dd. XXXVII, 82, LXIV, 2, LXV, 2, LXXVII, 4, where these names are spelt differently. 2 Literally ‘have become and have become.’ 5 See Bd. XV, 22, 24-26. ‘ The demons’. 5 Aftharmaza’s. Ill, MEANING OF KHVETOK-DaS. 403 and modesty, the excellence of skill avd strength, and also the other qualities of children are so much the more as they are nearer to the original race of the begetter, and they shall receive ¢hem more perfectly and more gladly. An example is seen 2” those who spring from a religious woman who is gentle, believing the spiritual exzstence, acting modestly, of scanty strength, who is a forgiver and reverential, and from a mail-clad (gapar) warrior of worldly religion, who is large-bodied ad possessing strength which is stimulating (A4g4r) A4zs stout heart while he begets. They! are not completely for war— which is a continuance of lamentation (n4s-ravandih)—and not for carefulness and affection for the soul; as from the dog and wolf—and not the ruin (seg) of the sheep—arises the fox, like the wolf, dt not wth the strength of the wolf like the dog, and it does not even possess z¢s perfect shape, nor that of the dog. And ¢hey are like those which are born from a swift Arab horse and a native dam, and are not galloping like the Arab, and not kicking (padayak) like the native. And ¢hey have not even the same perfect characteristics*, just as the mule that springs from the horse and the ass, which is not like unto either of them, and even z¢s seed is cut off thereby, and zts lineage is not propagated forwards. ‘And this is the advantage from the pure preservation of race. I assert that ¢here are three® species * The offspring of such a match, which the apologist evidently considers an ill-assorted one, as tending to deteriorate the warlike qualities of the warrior’s descendants, although he himself is no advocate for war. * As their parents,
3I assert that ¢here are three® species * The offspring of such a match, which the apologist evidently considers an ill-assorted one, as tending to deteriorate the warlike qualities of the warrior’s descendants, although he himself is no advocate for war. * As their parents, * Dastir Peshotanji has ‘four,’ because the Pahlavi text seems pDd2 404 APPENDIX. (vAg) and kinds of affection of sister and brother for that which shall be born of them :—one is this, where z¢ ts the offspring of brother and brother; one is this, where the offspring is that of} brothers? and their sister ; and one is this, where z¢ zs the offspring of sisters*, And as ¢o the one of these where the offspring is that of* a brother, and for the same reason as applies to all three® species of them, the love, desire, and effort, which arise for the nurture of offspring of the three species, are zz hope of benefit. And equally adapted are the offspring to the procreators; and this is the way of the increasing love of children, through the good nurture which is very hopeful. ‘And so, also, are those who are born of father and daughter, ov son and mother. Light flashed forth (gast6) or unflashed (aparvakht6) is always seen at the time when 7z¢ zs much exposed, and pleased is e who has a child of Azs child, even when it is from some one of a different race and different to speak of four species in the next sentence; here it seems to have ‘six’ in ciphers, but the first cipher can also be read a@, the conditional suffix to the verb which immediately precedes the ciphers in the Pahlavi text, and the second cipher is merely ‘three,’ which corresponds to the three possible kinds of first cousins that are about to be detailed in the text. ? Reading zak-f instead of zts (which might be read zakth if there were such a word). 2 Literally ‘brother.’ ® Literally ‘sister.’ * Reading zak-f instead of zfs, as before. This is Dastfr Peshotanji’s fourth species of cousinship, which he understands as meaning second cousins. 5 Reading 13, by dividing the Pahlavi cipher for ‘four’ into two parts, both here and near the end of the sentence. This paragraph can hardly be understood otherwise than referring to the present form of KhvétQk-das, the marriage of first cousins, Ill, MEANING OF KHV£TOK-DAS. 405
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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