Appendix: III. The Meaning of Khvêtûk-das or Khvêtûdâd

408:1 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. 408:2 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. 408:3 Khvêtûk-das. 409:1 Khvêtûk-das. 409:2 Perhaps the law of the foreign conquerors is meant. 409:3 See Dd. XXXVII, 35, XL, 3. 410:1 See Dd. XCIII, 13 n. 410:2 Into the forms of moisture and warmth in the body. Water and fire in their ordinary state being incapable of combination. 410:3 This will be the 193rd chapter in Dastûr Peshotanji's edition, because his numbers do not commence at the beginning of the book. A similar difference will be found in the numbering of all other chapters of the third book of the Dînkard. 410:4 The technical name of Yas. 411:1 Av. Akhtya of Âbân Yt. 82, who propounded ninety-nine enigmas to Yôistô of the Fryâns (see Dd. XC, 3). 411:2 See Dd. XCIV, 1 n. 411:3 The sole-created man (see Dd. II, 10, XXXVII, 82). 411:4 See p. 402, note 1. 412:1 See 396, note 2.

412:1 See 396, note 2. 412:2 See 400, note 1. 412:3 See 384, note 1. 413:1 The word hû-nôsakŏ is the Pahlavi equivalent of Av. hunustâ (Yas. L, 10, b), but the meaning of both words is uncertain. This Tar seems to have been more friendly to Zaratûst than the Tûrânians were in general, but he appears not to be mentioned in the extant Avesta. 413:2 As this epithet has not been found in the extant Avesta, the reading is uncertain. 413:3 Meaning that they demanded possession of Zaratûst in an insolent manner. 413:4 In a figurative sense. 414:1 Another form of the word Khvetûk-das (see p. 390). 414:2 This is also stated in Sls. VII, 18. 415:1 As he is said to have done in heaven, when receiving instruction in the religion. 415:2 The archangels (see Dd. XLVIII, i n), of whom Spendarmad is said to be a female (see p. 393, note 2). 416:1 This legend is an instance of the close proximity of superstition to profanity, among uneducated and imaginative people. 416:2 She being a representative of the earth. 416:3 See p. 402, note 1. 416:4 That is, from marriage of the nearest relations, which is admitted, throughout these extracts, to be distasteful to the people; hence the vehemence with which it is advocated. 416:5 Literally 'air-stuffing' (vâê-âkînîh). 417:1 This fear of perversion to another faith was, no doubt, the real cause of the vehement advocacy of family marriages by the priesthood.

417:1 This fear of perversion to another faith was, no doubt, the real cause of the vehement advocacy of family marriages by the priesthood. 417:2 That is, when he has arranged the next-of-kin marriage of others, before his death. 417:3 That is, a priest. 417:4 Shortly before the resurrection (see Dd. II, 10). 418:1 The third sovereign of the world, after Gâyômard (see Dd. II, 10). This legend is also mentioned in Bd. XXIII, 1, as explaining the origin of the ape and bear. 418:2 The foreign king, or dynasty, that conquered Vim (see Dd. XXXVII, 97 n). 418:3 Evidently intended for Tîstar, a personification of the star Sirius, who is supposed to bring the rain from the ocean (see Dd. XCIII, 1-17). Strictly speaking Tîr is the planet Mercury, the opponent of Tîstar, 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). 419:1 See p. 371, note 3. 419:2 Not identified, and the reading is, therefore, uncertain. 420:1 Or, as stated in the Appendix to the Shâyast Lâ-shâyast (Sls. XVIII, 4), they 'will not become parted from the possession of Aûharmazd and the archangels.' 421:1 The proper ceremonies after his death, or for his living soul during his lifetime (see Dd. XXVIII, LXXXI). 422:1 The Pahlavi text is imperfect.

422:1 The Pahlavi text is imperfect. 422:2 See p. 421, note 1. 422:3 That is, the general law of Mazda-worship, as distinguished from what he is advocating as a peculiarly religious law sanctioned p. 432 by the priests ('the good'). This is evidently an admission that the practice advocated was contrary to the ordinary laws of Mazda-worship itself. 423:1 As Pahlavi writers expect them to do before the resurrection. 423:2 Reading vadŏ-î vêsht; but it may be 'something is difficult and hard' (tang va sakht). 424:1 The Persian form of the word Khvetûk-das. It is also written Khetyôdath in some passages, and Khêtvadat in others. 424:2 The great ceremony of purification (see App. IV). 424:3 The Persian Rivâyat from which all this information has been extracted is M10 (fol. 50 a). 424:4 See Dd. XLIV, 2 II. 425:1 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. 229 b, 230 a. 425:2 This Avesta quotation, from Visp. III, 18, 19, is as follows 'hvaêtvadathem âstâya, daNhâurvaêsem âstâya;' and the meaning of the last term is uncertain. 426:1 See Dd. XX, 3. 426:2 See Dd. LXXVIII, 13. Geldner in his Studien zum Avesta, I, pp. 3-12, suggests that the original meaning of Av. tanuperetha and peshôtanu was outcast;' but, although these words are translated by Pahl. tanâpûhar, it is doubtful whether this last p. 427 word be a mere transcript of tanuperetha (which ought to have been tanûpûhar), or whether it expresses the different idea of tan-apûhar, 'a person without a bridge to heaven,' which might have been that adopted by the Pahlavi translators of the Vendidâd; an outcast in this world being very liable to be considered as an outcast from the next.

427:1 M5, fols. 54, 55. 427:2 In Dk. III, lxxxii (see p. 404). 428:1 See pp. 415-423. 429:1 The oriental feeling of such a necessity, for the mere purpose of perpetuating the family, is abundantly manifested in the story of Lot's daughters (Gen. xix. 30-38), which is related without reproval by its writer. Also by the exceptional law requiring a man to marry his brother's wife, when the brother has died childless (Deut. xxv. 5-10).