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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15 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 country. That, too, as then become much delight (vayag) which is expedient, that pleasure, sweetness, and joy which are owing to a son that a man begets from a daughter of his own, who is also a brother of that same mother; and he who is born of a son and mother is also a brother of ¢hat same father; this is a way of much pleasure, which is a blessing of the joy, azd no harm is therein ordained that is more than the advantage, and no vice that is more than the well-doing (khfip g4r). And if it be said that it is of evil appearance, it should be observed that when! a wound occurs in the sexual part of a mother, or sister, or daughter, and she flees (fravéd) from a medical man, and there is no opportunity for him to apply a seton (palitd), and her father, or son, or brother is instructed in similar surgery, which is more evil 7 appearance, when they touch the part with the hand, and apply a seton, or when a strange man does so? ‘And, when 2z¢ is desirable to effect their union, which is the less remarkable (kam hd-zan4khtktar) in evil appearance, when they are united (hamdv4dt-hénd) by them in secret, such as when the hearing of their written contract (nipistd) of wifehood and husbandhood? is accomplished in the background (dar pistd), or when the sound of drums and trumpets acquaints the whole district, where 1 Reading amat instead of man, ‘ who,’ (see Dd. LXII, 4 n.) 8 Showing that the practice advocated was understood to be a regular marriage (performed in private probably on account of the authorities being of a foreign faith) and not any kind of irregular intercourse. It is here approvingly contrasted with the noisy celebration of a marriage with a person of foreign faith, in accordance with foreign customs. 406 "APPENDIX. these people are renowned, that such an Arfman? intends to effect such a purpose with the daughter, sister, or mother of such a Parst man ?
2406 "APPENDIX. these people are renowned, that such an Arfman? intends to effect such a purpose with the daughter, sister, or mother of such a Parst man ? ‘On this account of less evil appearance is even the good appearance which is to be mutually practised; and after the mode is seen, even the advantageousness in the accomplishment of the daily duty of concealing disgrace, the mutual desire, the mutual advantage and harm, and the contentment which arise as to whatever has happened are also mutual assistance. Some, with a husband and faint-heartedness, have a disposition (s4n6) of incapability, and the diligence which is in their reverence of the husband, who is ruler of the family (bdnag shah), is due even ¢o the supremacy which he would set over them through the severity of a husband. Very many others, too, who are strange women, are not content with a custom (vag) of this description ; for they demand even ornaments to cover and clothe the bold and active ones, and slaves, dyes, perfumes, extensive preparations, and many other things of house-mistresses which are according to their desire, though 7z¢ is not possible they should receive them. And, if z¢ be not possible, they would not accept retrenchment; and, if they should not accept retrenchment, it hurries o” brawling, abuse, and ugly words about this, and even uninterrupted falsehood (avisistak-i& zdr) is diffused as regards it ; of the secrets, moreover, whzch they conceal they preserve night and day a bad representation, and unobservantly. They shall take the bad w/e to ' A native of Asia Minor, or any other part of the eastern empire of the Romans. Ill. MEANING OF KHVETOK-DAS. 407 the house of er father and mother, the husband is dragged to the judges, and they shall form a district assembly (shatv6 angéz6) about it. And lest he should speak thus: “I will release her from wifehood wzt# me',” vice and fraud of many kinds and the misery of deformity are the faults which are also secretly attributed to him. ‘A wife of those three classes? is to be provided, since they would not do even one of ¢hese things °; on which account, even through advantageousness, virtuous living, precious abundance, dignity, and innocence, mutual labour is manifestly mighty and strong. ‘And if it be said that, “with all this which you explain, there is also, afterwards, a depravity (darvakh) which is hideous,” it. should be understood in the mind that hideousness and beauteousness are specially those ¢Azngs which do not exist in themselves, but through some one’s habit of taking up an opinion and belief. The hideous children of many are in the ideas of procreation exceedingly handsome, and the handsome forms of many are in the ideas of a housekeeper (khandp4nd) exceedingly ugly. We consider him also as one of our enemies when any one walks naked in the country, which you consider hideous; du¢ the naked skins of 1 That is, lest he should pronounce her divorce.
3We consider him also as one of our enemies when any one walks naked in the country, which you consider hideous; du¢ the naked skins of 1 That is, lest he should pronounce her divorce. % The three nearest degrees of relationship must be meant, as the sequel admits the possibility of the union being considered objectionable; otherwise, the three kinds of first cousins might be understood. ® As a special pleader for marriage between near relations the apologist feels himself bound to argue that all bad wives must have been strangers to the family before marriage. 408 APPENDIX. the country call 42m handsome whose garments, which seem to them hideous, have fallen of And we are ¢hey in whose ideas a nose level with the face is ugly, du¢ ¢hey who account a prominent nose ugly, and say it is a walling ‘hat reaches between the two eyes, remain selecting a handsome ome’. And concerning handsomeness and ugliness in themselves, which are only through Aaveng taken up an opinion and belief, ¢ieve is a change even through time and place; for amy one of the ancients whose head was shaved was as 7¢ were ugly, and it was so settled by law that z¢ was a sin worthy of death for them’; then its habits (s4n6) did not direct the customs of the country to shave the head of a man, du¢ now there is a sage who has considered z¢ as handsome and even a good work. Whoever is not clear that z¢ is hideous is to think, about something threatening (girdt), that z¢ is even so not in itself, but through what zs taken into themselves they consider that z¢ is hideous. ‘Then for us the good work of that thing’, of which z¢ is cognizable that it is so ordained by the creator, has z¢s recompense; it is the protector of the race, and the family is more perfect; z¢s nature 1 That is, those who admire flat noses select their beauties accordingly. Beauty being merely a matter of taste, which varies with the whim of the individual and the fashion of the period. * This law was evidently becoming obsolete at the time the apologist was writing, and is now wholly forgotten. All Parsi laymen have their heads shaved at the present time, although the priests merely have their hair closely cut. This change of custom, in a matter settled by religious law, should warn the Parsis not to deny the possibility of other complete alterations having taken place in their religious customs, * Khvétik-das, Ill. MEANING OF KHVETOK-DAS. 409
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.
15 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 country. That, too, as then become much delight (vayag) which is expedient, that pleasure, sweetness, and joy which are owing to a son that a man begets from a daughter of his own, who is also a brother of that same mother; and he who is born of a son and mother is also a brother of ¢hat same father; this is a way of much pleasure, which is a blessing of the joy, azd no harm is therein ordained that is more than the advantage, and no vice that is more than the well-doing (khfip g4r). And if it be said that it is of evil appearance, it should be observed that when! a wound occurs in the sexual part of a mother, or sister, or daughter, and she flees (fravéd) from a medical man, and there is no opportunity for him to apply a seton (palitd), and her father, or son, or brother is instructed in similar surgery, which is more evil 7 appearance, when they touch the part with the hand, and apply a seton, or when a strange man does so? ‘And, when 2z¢ is desirable to effect their union, which is the less remarkable (kam hd-zan4khtktar) in evil appearance, when they are united (hamdv4dt-hénd) by them in secret, such as when the hearing of their written contract (nipistd) of wifehood and husbandhood? is accomplished in the background (dar pistd), or when the sound of drums and trumpets acquaints the whole district, where 1 Reading amat instead of man, ‘ who,’ (see Dd. LXII, 4 n.) 8 Showing that the practice advocated was understood to be a regular marriage (performed in private probably on account of the authorities being of a foreign faith) and not any kind of irregular intercourse. It is here approvingly contrasted with the noisy celebration of a marriage with a person of foreign faith, in accordance with foreign customs. 406 "APPENDIX. these people are renowned, that such an Arfman? intends to effect such a purpose with the daughter, sister, or mother of such a Parst man ?
2406 "APPENDIX. these people are renowned, that such an Arfman? intends to effect such a purpose with the daughter, sister, or mother of such a Parst man ? ‘On this account of less evil appearance is even the good appearance which is to be mutually practised; and after the mode is seen, even the advantageousness in the accomplishment of the daily duty of concealing disgrace, the mutual desire, the mutual advantage and harm, and the contentment which arise as to whatever has happened are also mutual assistance. Some, with a husband and faint-heartedness, have a disposition (s4n6) of incapability, and the diligence which is in their reverence of the husband, who is ruler of the family (bdnag shah), is due even ¢o the supremacy which he would set over them through the severity of a husband. Very many others, too, who are strange women, are not content with a custom (vag) of this description ; for they demand even ornaments to cover and clothe the bold and active ones, and slaves, dyes, perfumes, extensive preparations, and many other things of house-mistresses which are according to their desire, though 7z¢ is not possible they should receive them. And, if z¢ be not possible, they would not accept retrenchment; and, if they should not accept retrenchment, it hurries o” brawling, abuse, and ugly words about this, and even uninterrupted falsehood (avisistak-i& zdr) is diffused as regards it ; of the secrets, moreover, whzch they conceal they preserve night and day a bad representation, and unobservantly. They shall take the bad w/e to ' A native of Asia Minor, or any other part of the eastern empire of the Romans. Ill. MEANING OF KHVETOK-DAS. 407 the house of er father and mother, the husband is dragged to the judges, and they shall form a district assembly (shatv6 angéz6) about it. And lest he should speak thus: “I will release her from wifehood wzt# me',” vice and fraud of many kinds and the misery of deformity are the faults which are also secretly attributed to him. ‘A wife of those three classes? is to be provided, since they would not do even one of ¢hese things °; on which account, even through advantageousness, virtuous living, precious abundance, dignity, and innocence, mutual labour is manifestly mighty and strong. ‘And if it be said that, “with all this which you explain, there is also, afterwards, a depravity (darvakh) which is hideous,” it. should be understood in the mind that hideousness and beauteousness are specially those ¢Azngs which do not exist in themselves, but through some one’s habit of taking up an opinion and belief. The hideous children of many are in the ideas of procreation exceedingly handsome, and the handsome forms of many are in the ideas of a housekeeper (khandp4nd) exceedingly ugly. We consider him also as one of our enemies when any one walks naked in the country, which you consider hideous; du¢ the naked skins of 1 That is, lest he should pronounce her divorce.
3We consider him also as one of our enemies when any one walks naked in the country, which you consider hideous; du¢ the naked skins of 1 That is, lest he should pronounce her divorce. % The three nearest degrees of relationship must be meant, as the sequel admits the possibility of the union being considered objectionable; otherwise, the three kinds of first cousins might be understood. ® As a special pleader for marriage between near relations the apologist feels himself bound to argue that all bad wives must have been strangers to the family before marriage. 408 APPENDIX. the country call 42m handsome whose garments, which seem to them hideous, have fallen of And we are ¢hey in whose ideas a nose level with the face is ugly, du¢ ¢hey who account a prominent nose ugly, and say it is a walling ‘hat reaches between the two eyes, remain selecting a handsome ome’. And concerning handsomeness and ugliness in themselves, which are only through Aaveng taken up an opinion and belief, ¢ieve is a change even through time and place; for amy one of the ancients whose head was shaved was as 7¢ were ugly, and it was so settled by law that z¢ was a sin worthy of death for them’; then its habits (s4n6) did not direct the customs of the country to shave the head of a man, du¢ now there is a sage who has considered z¢ as handsome and even a good work. Whoever is not clear that z¢ is hideous is to think, about something threatening (girdt), that z¢ is even so not in itself, but through what zs taken into themselves they consider that z¢ is hideous. ‘Then for us the good work of that thing’, of which z¢ is cognizable that it is so ordained by the creator, has z¢s recompense; it is the protector of the race, and the family is more perfect; z¢s nature 1 That is, those who admire flat noses select their beauties accordingly. Beauty being merely a matter of taste, which varies with the whim of the individual and the fashion of the period. * This law was evidently becoming obsolete at the time the apologist was writing, and is now wholly forgotten. All Parsi laymen have their heads shaved at the present time, although the priests merely have their hair closely cut. This change of custom, in a matter settled by religious law, should warn the Parsis not to deny the possibility of other complete alterations having taken place in their religious customs, * Khvétik-das, Ill. MEANING OF KHVETOK-DAS. 409
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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