Page:Next-of-kin Marriages in Old Iran.djvu/70

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IN OLD IRÂN.
55

and Thy true devotee, and who arduously fosters the cow; it is he who thinks himself to be in the service-field of Asha (Righteousess) and Vóhu Manô (Good Mind)."—(4) "O Mazda! I hate whosoever is disobedient and evil-minded towards Thee, disregardful of Thy ally, a demon in close conflict with Thy active labourer, and the scorner of Thy devoted one, the most evil-minded against the nourishment of Thy cow?"

These and several other like passages enable us to understand that Qaêtu denotes one of the three spiritual qualifications which are requisite for human sanctity, viz., a communion with the Almighty, the practical fulfilment of His will, and the free mental devotion. Likewise, Kh'ishih-i-Yazdan, relationship or communion with the Deity, is the frequent desire and motive of the pious Mazdayasna while discharging his moral or religious duties. It is a gift to which he aspires every moment.

Relying upon this meaning of Qaêtu, it is not difficult to assign an idea to Qaêtvadatha, which

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