GATE THE FIRST is the belief and acknowledgment of Zardusht's prophetic character; for when the spirit on the fourth night (after quitting the body) comes to the bridge of Chinavad, where Mihr Ized and Rash Ized take account of its actions, in the Kir­fah , or “good deeds” exceed the sins by one hair's point, they bear the spirit off to paradise, but always on the condition of having professed the faith of Zardusht.

GATE THE SECOND. It is necessary to be ever vigi­lant, and always looking on a trifling sin as one of magnitude, to flee far from it; because, if the virtu­ous deeds exceed the sinful acts by even the point of one of the hairs of the eye-lashes, the spirit goes to paradise; but should the contrary be the case, it descends to hell.

GATE THE THIRD. The pursuits of a man should be of a virtuous tendency; because, whilst thus engaged, if he be overpowered by robbers or foes, he shall receive fourfold in paradise; but if he be slain in any vain pursuit, it is the retribution due to his acts, and hell is his abode.

GATE THE FOURTH. A man must not despair of God's mercy; for Zardusht says: “I beheld one whose body, with the exception of one foot, was entirely in hell; but that foot was outside. The Lord said: ‘This person, who ruled over thirty-three cities, never performed good deeds; but having one day observed a sheep tied up at a distance from her food, he with this foot pushed the grass near her.’”*

GATE THE FIFTH. Let all men exert themselves to observe the rites of Yasht,* and the Naú Roz,* and if they cannot themselves perform these duties, let them purchase the agency of another.

GATE THE SIXTH. Let men know that the meritorious works are six in number: 1. the observance of the Gahambara, or “six periods of crea­tion;” 2. that of the Favardigan, or “five supple­mentary days of the year,” with that of Yashtan, “or praying in a low murmuring voice at meals;” 3. propitiating the spirits of thy father, mother, and other relations; 4. offering up supplications to the sun three times every day; 5. offering up prayers to the moon three times every month, that is, the beginning, middle, and last day of the moon; 6. offering up supplications in due form every year.

GATE THE SEVENTH. When sneezing comes on, repeat the entire of the forms called Ita ahu virio,* and the Ashem Vuhu.

GATE THE EIGHTH. Be obedient to the Dustúrs and give them one-tenth of thy wealth; as that is a most meritorious work, or Kirfah.*

GATE THE NINTH. A person should avoid all prac­tices not sanctioned by the laws of nature, and must look on them as accursed: let all those found guilty of such deeds be put to death. This description of criminals are equally guilty with the usurper Zohak, and Alkus,* and Sarúrak,* and Afrasiab, and Tur­baraturas.*

GATE THE TENTH. It is incumbent on every man and woman to tie on the Kashti.* By Kashti is meant a woollen cincture girded round the waist, in which they make four knots: the first to signify the unity of God; the second, the certainty of the faith; the third, that Zardusht was the prophet of God; the fourth to imply, “that I will to the utmost of my power ever do what is good.”

GATE THE ELEVENTH. Keep the fire burning, and let it not consume any thing impure.

GATE THE TWELFTH. Let not the shroud of the deceased be new, but let it be clean and old.

GATE THE THIRTEENTH. The good man gives joy to the spirits of his father and mother, by celebrating the Darun miezd* and the Afernigán,* or “funereal repasts.” The Darun is a prayer recited in praise of the Almighty and of Azar: when they breathe out prayers in a murmuring tone over viands, they are said to be Yeshtah. Afrinigan also means one of the twenty Nosks of the Zand.

GATE THE FOURTEENTH. Let them repeat the Ita Ahu three times over the collected nail-parings, and having each time drawn a circular line around them, let earth be poured on them with the shears, or let them be taken to some mountain.*

GATE THE FIFTEENTH. Whatever pleasing object meets the true believer's sight, he repeats over it the name of God.

GATE THE SIXTEENTH. In the house of a pregnant woman keep the fire in without ceasing; and when the child is born, let not the lamp be extinguished during three days and nights.

They say that, on the birth of the prophet Zar­dusht, there came fifty demons with the design of slaying him; but they were unable to do him any injury as there was a fire kept up in the house.

GATE THE SEVENTEENTH. On arising from sleep, bind the Kashti, without doing which enter upon no pursuit whatever.

GATE THE EIGHTEENTH. Let the tooth-pick, after having been used, be concealed in a wall.

GATE THE NINETEENTH. They give their son and daughter in marriage at an early period; as the per­son who has no son cannot pass over the bridge of Chinavad; let whoeveris in that state adopts some one; if he should not find it feasible, it will then be incumbent on his relations and the Dustúr to fix on a son for him.

GATE THE TWENTIETH. They esteem husbandry the best of all professions, and regard the husbandman with respect and honor.

GATE THE TWENTY-FIRST. It is meet to give good viands to the professors of the pure faith.

GATE THE TWENTY-SECOND. At the time of eating bread it is necessary to perform Váj:* and at the time of Maizad and Afrinigán to keep the lips closed; the true believer repeats the entire of the Esha âad avizmidi three times, and then eats bread; and when he washes his mouth, he repeats Ashem Vuhu four times, and the Ita ahu virio twice. It is to be remarked, that Wáj or Váj is the Barsom,* which con­sists of small twigs of the same length, without knots, taken from the pomegranate, tamarisk, or Hum; these they cut with a Barsomchin, or knife with an iron handle. Having first washed the knife care­fully, they recite the appointed prayers, after which, having cut off the Barsom with the Barsomchin, they wash the Barsomdan, or Barsom-holder, into which they put these small twigs. At the time of worship, whilst reading the Zand, and during ablu­tion or eating, they hold in their hand a few of these twigs, according to the number required in each of these actions.

GATE THE TWENTY-THIRD. The wealthy man bestows alms on the indigent Durvesh; he also prac­tises Jadongoi,* which consists in this, whatever dona­tions the Behdínians make to the fire-temples, or to deserving objects, are by that person caused to be expended in the manner desired.

GATE THE TWENTY-FOURTH. Beware of sin, particularly the day on which thou eatest flesh, as flesh-meat is the nutriment of Ahriman. If, after par­taking of meat thou committest sin, whatever sins the animal has committed in this world shall be imputed to thee: for example, the kick of the horse, and the goring of the ox with his horns.

GATE THE TWENTY-FIFTH. Know that in thy faith there is no fasting, except that of avoiding sin:* in which sense thou must fast the whole year, and not remain hungry from morn until night, and style that fasting. Thou must endeavor to keep thy mem­bers free from sin, and there will be then no occa­sion to keep the lips closed against meat and drink; but it is altogether necessary to keep them closed against uttering any evil speech.

GATE THE TWENTY-SIXTH. As soon as a child is born let them cause it to taste milk.

GATE THE TWENTY-SEVENTH. When going to bed, repeat the forms which commence with the Ita; that is, repeat to the end the Itá Ahu Viríyo, the Eshim Vahu, etc., etc.; repenting of thy sins of sight and hearing, known and unknown, committed or medi­tated, and imploring forgiveness; also, when thou turnest from one side to the other, repeat the whole of the Eshim.

GATE THE TWENTY-EIGHTH. When thou enterest into a covenant either with one of the pure faith or an unbeliever (Durwand), break it not, but maintain it inviolate.

GATE THE TWENTY-NINTH. When the believer's son attains the age of fifteen, the father appoints a Dus­túr for his guidance, without whose direction and counsel he does nothing; for no good work is accept­able to God, unless the Dustúr be satisfied; he truly possesses such dignity in the sight of God, that he can remit one-third of any person's sins. Note, that the title of Dustúr is given to a spiritual director, or one skilled in the faith of Zaratusht.

GATE THE THIRTIETH. When any undertaking occurs, and thou knowest not whether engaging in it be good or sinful, desist, and defer the enterprise until thou hast consulted the Dustúr.

GATE THE THIRTY-FIRST. The believer undertakes nothing on his own experience merely, without previously investigating its nature through his Dus­túr, his relation, and the experience of the intel­ligent.

GATE THE THIRTY-SECOND. Whoever studies the Avesta must learn to read it in the exact words: he must also meditate on it continually; for should it depart from his memory, he is guilty of sin. In ancient times, whoever had learned the Avesta and forgotten it, was not permitted to join the congrega­tion, until he had again made himself master of it: nay, they threw bread before him as they would to dogs.

GATE THE THIRTY-THIRD. It behoves a man to be liberal, showing favor to the Arzan, or deserving objects, for this only is profitable.

GATE THE THIRTY-FOURTH. The religious pour not out water at night, particularly towards the Wakhtar, or “east;” but should it be indispensable, the believer, at the time of throwing it out, repeats the form of words commencing with the Ita, as far as enjoined. Neither does he draw water from the well at night; but when there is an inevitable neces­sity for it, he recites the formula of the Ita, as enjoined in their books. They seldom drink water at night; but if it be unavoidably necessary to drink, they fetch water from the well: moreover, they never pour out much water.

GATE THE THIRTY-FIFTH. When they eat bread, they lay by three morsels for the dogs, and never ill use these animals.

GATE THE THIRTY-SIXTH. When a cock crows out of season, they kill him not, but bring another to his aid, for the fowl having seen a Darji (demon) or some approaching calamity, gives notice of it.*

GATE THE THIRTY-SEVENTH. If in any place a person who is destitute of fear should deposit a Nisa, or “carcase” under ground, expose and bring it forth.

GATE THE THIRTY-EIGHTH. It is by no means meet to slay animals in profusion, as every hair of theirs will in the other world be as a sword to the destroyer's body: but the slaughter of sheep is by far the most criminal; for they are of the Sardah,* or “primary genus.” This prohibition includes the goat, the kid, and the lamb; the cow and the horse; also the crowing cock, which during that time is as a drum: nay, it is equally improper to slay the cock which crows not; but should it be indis­pensably necessary to kill him, it will be proper to tie his head (that is, to perform the rite of Yashtan over his head).*

GATE THE THIRTY-NINTH. When thou art about to wash the face, join thy lips, and recite once the for­mula of the Ashim Vuhu as far as is prescribed; then wash thy face; and when thou shavest, recite the prayer of the Kimna and Mazda* as far as the appointed place.

GATE THE FORTIETH. Whoever performs Barash­nom * must be good in word and deed, for otherwise he is deserving of death. Whoever comes to the age of fifteen and performs not this rite, renders whatever he lays his hand on impure like himself. Note, that Barashnom signifies the purification of one's self by prayer.

GATE THE FORTY-FIRST. On the arrival of the Far­vardigán, the believer performs the Darún Yezd, Yazish, and Afrín during ten days. The Farvardigán are five damsels which spin, weave, and sew celes­tial garments: their names are Ahnavad, Ashnavad, Isfintamad, Kukhashatar, Vahshúshpúsh.* Farvardi­gan* is the name of the five supplementary or inter­calary days of the Persian year. When the spirit quits this world it is naked; but whoever has duly performed the Farvardigán obtains from them royal robes and celestial ornaments.

According to the Yezdánián, these five damsels signify wisdom, heroism, continence, justice, and intellect;* and in other passages they call them the five senses.

GATE THE FORTY-SECOND. The true believer must beware of associating with those of a different faith; let him not drink out of the same cup with them. If an unbeliever pollute a cup made of brass, it must be washed three times: but if it be of earth, it can­not become pure.

GATE THE FORTY-THIRD. Keep up the fire in thy house, and at night light it up.

GATE THE FORTY-FOURTH. Shew honor to thy instructor, father, and mother; as otherwise in this world distress shall be thy portion; and in the next, hell.

GATE THE FORTY-FIFTH. A woman, in herperiodi­cal illness, must not direct her eyes to the heaven or the stars; to running water or a Mindáshú; that is, a pure or celestial man. She is to drink water out of any vessel except one of earth. When she eats bread, her hand is to be folded in the sleeve of her dress, and she is to wear a veil on her head.*

GATE THE FORTY-SIXTH. Refrain from Hamiyál, which means calumny, treachery, and adultery: for if the woman's husband forgive not the adulterer, he cannot, whatever may be his good works, behold the face of paradise.

GATE THE FORTY-SEVENTH. The believer must slay the Kharástár, or “noxious creatures.” Of these it is most meritorious to destroy water-frogs, ser­pents, scorpions, flies, and ants. According to the tenets professed by the true believers, that is, the Yazdáníán and Abadián, it is a meritorious work to destroy any creature which is injurious to animal life or oppressive to the animal creation: but the destruction of any creature which is not injurious to animal life, is not only improper, but the unjust oppressor draws down retribution on himself. The Yezdáníán maintain, that whenever in ancient records the slaughter of a harmless animal is men­tioned, the expression is used in an enigmatical sense.

GATE THE FORTY-EIGHTH. It is not proper to walk barefooted.

GATE THE FORTY-NINTH. Repent without ceasing: for unless attention be paid to this, thy sin accu­mulates every year, and becomes more aggra­vated. If, which God forbid! thou commit a sin, go before the Dustúr; and if thou find him not, to the Hírbud (or minister attending on the sacred fire); and if thou meet him not, repair to some pro­fessor of the pure faith; and if thou find not such a one, declare thy repentance before the majesty of the great light. In like manner, at the moment of departing from this world, let a man declare his contrition, and if he be unable, let his son, relative, or those present, perform this rite of penance at that time.

GATE THE FIFTIETH. When a son or daughter attains the age of fifteen, it becomes necessary to bind the sacred cincture about the waist, as this forms the bond of duty.

GATE THE FIFTY-FIRST. If a child should die, from the first day of its decease during a space of seven years, “without the expression of grief, recite the Darún of its angel.” On the fourth night after its decease, it is necessary to recite with Yasht, the Darún, or prayer of the angel Surúsh. Note, Yasht is the name given to one of the twenty-one Nosks of the Zand,* which is recited for the souls of the deceased: this they also repeat in the Gahanbars: Nosk also signifies a part or section.

GATE THE FIFTY-SECOND. When thou placest on the fire a cauldron for dressing food, it must be of a large size, and two thirds of it without water, so that when it boils, the water may not fall over on the fire.

GATE THE FIFTY-THIRD.* When they remove fire from one place to another, they lay it apart for a short time, until its place becomes cool; having taken care not to leave it heated, they bear the fire to its destined place.

GATE THE FIFTY-FOURTH.* The true believers wash the face every morning with the Ab-í-zúr, or “water of power,” and afterwards with pure water.* After this they recite the formula of the Kimna va Mazda,* and then wash the hands; this rite they call Pavaj; but if they wash not the hands in the Ab-í-zúr, their recitation is not accepted.

GATE THE FIFTY-FIFTH. The faithful instruct their sons in the knowledge of religion, and hold in high honor the Kirbud who teaches them.

GATE THE FIFTY-SIXTH. On the return of the day of Khurdád in the month of Farvardín (the 6th of March), they collect in one place a portion of all the fruits they can find. The true believers then continue to offer them up and to pray over them, repeating the praises of the Lord, in order that their condition may be improved that year; as on this day the angels give nutriment to mankind. When any one has thus prayed, the Amshaspand Khurdád makes intercession for him: this prayer is synony­mous with Khusnuman.*

GATE THE FIFTY-SEVENTH. Whenever any one sets out on a journey, he must celebrate once the Darún Yeshté. In ancient times, when they set out on an excursion of even twelve parasangs, they performed the same ceremony.*

GATE THE FIFTY-EIGHTH. If any one have not a son, let him adopt one; and let the adopted son regard him as a father.

GATE THE FIFTY-NINTH. Whoever has performed the rites of Yasht and Naú-Roz, cannot immediately after celebrate the Darún Yeshté: he first prays men­tally to Ormuzd, and eats bread; nd then performs the rites of mental prayer and the Darun.

GATE THE SIXTIETH. It is improper, whilst in an erect posture, to make water; it is therefore neces­sary to sit down (stoop) and force it to some dis­tance, repeating the Avesta mentally. The religious man is then to advance three paces, and repeat once the formula of the Yethá áhú viríyo and the Eshem Vahu, as far as prescribed. On coming out, he is to repeat the Eshem once; the formula of the Homoctanne twice; that of the Hokhshéthrôtemâé three times, and that of the Yethá, etc., four times; and to repeat to the end the formula of the Etha aad iezmede.*

GATE THE SIXTY-FIRST. Slay not the Hujjah or weasel, for it is the destroyer of serpents.

GATE THE SIXTY-SECOND. Kill not the water-dog, or otter, but if thou perceive him far out of the water, take him back to his river.*

GATE THE SIXTY-THIRD. The believer performs during his life the rites which ensure his salvation: the propitiation of the Ized Surúsh is a sacred duty; it is therefore advisable that every person should perform it duly in his own life-time.*

GATE THE SIXTY-FOURTH. When any one departs from this world, the survivors during three days propitiate Surúsh, light a fire for the deceased, and recite the Avesta: as the spirit of the deceased remains there three days, it is therefore necessary to offer up three Darúns to Surúsh Ized. On the fourth night, recite one of them to propitiate Rash and Astad (the angels of the 18th and 26th days of every month); another for that of the other heavenly beings; along with the fourth Darún produce com­plete dresses, the best and most splendid in thy power. These they style Ashudád, or heaven-bestowed.*

GATE THE SIXTY-FIFTH. Women are not enjoined to perform any of these Niyayish, except that they should go three times into their husband's presence, and inquire what his wishes may be. They must never, either by night or day, avert the face from their husband's command: which obedience on their part is serving God.*

GATE THE SIXTY-SIXTH. The pure faith springs from this belief, that God has delivered us from affliction (in the world to come): and should cir­cumstances occur to any believer which would neces­sarily lead him to apostatize from the true faith, let all exert themselves to the utmost to aid him, so that he may remain unshaken in the true religion.

GATE THE SIXTY-SEVENTH. Believers never utter a falsehood, although through it they might attain to worldly eminence.

GATE THE SIXTY-EIGHTH. They make truth their profession, and remain free from the degradation of Goyastah (or Gogestah).* GATE THE SIXTY-NINTH. The believers beware of any intercourse with a courtesan or unchaste woman, also of voluntary degradation (connivance) and adultery. For when a libertine engages in improper correspondence with a woman, she becomes an abomination to her husband; and if, after proof of her misconduct, the husband resume his intimacy with such a wife, he then becomes a Rúspi, or utterly contemptible.

GATE THE SEVENTIETH. If any one steal property to the amount of one direm, they take from the thief two direms, cut off the lobes of his ears, inflict on him ten blows of a stick, and dismiss him after one hour's imprisonment. Should he a second time commit a similar act, and steal to the amount of a direm, they make him refund two, cut off his ears, inflict twenty blows, and detain him in prison two hours: should he after that steal three direms or two dangs, they cut off his right hand; and if he steal five hundred direms, they put him to death.

GATE THE SEVENTY-FIRST. Beware of open and secret sin: abstain from bad sights and thoughts. Offer up thy grateful prayers to the Lord, the most just and pure Ormuzd, the supreme and adorable God, who thus declared to his prophet Zardusht: “Hold it not meet to do unto others what thou wouldst not have done to thyself: do that unto the people which, when done to thyself, proves not disagreeable to thyself.”

GATE THE SEVENTY-SECOND. Direct the Hirbud to sanctify for thee an oblation or Darún once every day: if not he, then thyself. It is to be observed that Yazish has the sense of Yashtan; also that Darún (the first letter with Zemma) means a prayer in praise of the Lord and of fire, which being recited by the professors of the pure faith, they breathe over the viands; whatever has been thus breathed over they call Yashtah: for Yashtan signifies the reciting of a prayer.

GATE THE SEVENTY-THIRD. Let women perform the rites of oblation in the month of Aban (the 8th month), so that they may be purified from their illness and attain paradise.

GATE THE SEVENTY-FOURTH. Beware of committing adultery; for when the wife of a stranger has been four times visited by a strange man, she becomes accursed to her husband: to put such a woman to death is more meritorious than slaying beasts of prey.

GATE THE SEVENTY-FIFTH. A woman during her illness is not to look at the fire, to sit in water, behold the sun, or hold conversation with a man. Two women, during their illness, are not to sleep in the same bed, or look up to heaven. Women in this state are to drink out of leaden vessels, and not to lay their (bare) hands on bread. The drinking-vessel is to be half-filled with water, and not filled up to the brim. They are to fold their hand in the sleeve of their mantle and then lay hold of the vessel: they must not sit in the sun. On the birth of a child, the infant is to undergo ablution along with the mother.

GATE THE SEVENTY-SIXTH. A fire is not to be lighted in a situation exposed to the sun's rays: also place not over the fire any thing through the interstices of which the sun may shine. But before the time of Mah Abád it was held praiseworthy to light a fire in face of the great luminary for the purpose of making fumigations.

GATE THE SEVENTY-SEVENTH. They show the Nisa or dead body to a dog, at the moment the person gives up the soul:* and again when they convey it to the burial-place. When removing the body, the bearers fasten their hands together with a cord, so that it comes to all their hands and keeps them close to each other; they bear the body along in perfect silence; and if the deceased be a woman advanced in her pregnancy, there are then four bearers instead of two. According to the precepts of Mah Abád, if the woman be pregnant, they are to extract the fœtus and bring it up: the same holds good respecting all animals. Finally, when the professors of the pure faith have conveyed the corpse to the Dad Gah, or “place for depositing the dead,” the bearers wash themselves and put on fresh gar­ments.

GATE THE SEVENTY-EIGHTH. It is necessary to beware of (contact with) the wooden frame on which the dead body has been carried or washed; also of that on which any one has been hung; or one touched by a woman during her illness.

GATE THE SEVENTY-NINTH. If, during a malady, the physician prescribe the eating of any dead animal, let the patient comply without repugnance and par­take of it.

GATE THE EIGHTIETH. A dead body is not to be committed to water or fire.*

GATE THE EIGHTY-FIRST. If any one force a pro­fessor of the pure faith to partake of the flesh of a dead body, or even throw it at him, he must per­form the Barashnom and recite the Patet Iran. Note: that is, he must repent, and implore pardon, and exert himself in good works, that he may escape going to hell.*

GATE THE EIGHTY-SECOND. If any animal partake of a dead body, it continues unclean during a whole year.*

GATE THE EIGHTY-THIRD. Nothing should be given (to the unworthy) unless through dread of the oppressor: that is, if believers apprehend not danger from the sinner, and do not entertain alarm at his power of doing them injury, they are not to give him any thing.

GATE THE EIGHTY-FOURTH. In the morning, on arising from sleep, rub thy hands with something, then thrice wash thy face, thy arms from the wrist to the elbow, and thy foot as far as the leg; reciting the Avesta at the same time. If the believer cannot find water, he is then permitted to use dust.

GATE THE EIGHTY-FIFTH. When the husbandman introduces water for the irrigation of his own fields, he carefully observes that there be not a dead body in the stream.

GATE THE EIGHTY-SIXTH. A woman after parturi­tion must during forty days beware of using vessels of wood or earth, and is not to cross the threshold of the house. She is then to wash her head: during all this time her husband is not to approach her.

GATE THE EIGHTY-SEVENTH. If a woman be delivered of a dead child previous to four months' gesta­tion, as it is without a soul, it is not to be regarded as a dead body; but should this occur after the term of four months, it is then to be looked on as a dead body, and to be conveyed to burial with the usual ceremonies.

GATE THE EIGHTY-EIGHTH. When a death occurs, the people of the house and the relatives of the deceased are to abstain from meat during three days.

GATE THE EIGHTY-NINTH. It is incumbent on the professors of the true faith to be liberal, generous, and munificent; for God hath declared: “Paradise is the abode of the liberal.”

GATE THE NINETIETH. Reciting the Eshem Vehu* is attended with countless merits: it is necessary to do this at the time of eating bread, of going to sleep, at midnight, on turning from one side to the other, and at the time of rising up in the morning.

GATE THE NINETY-FIRST. You must not put off the good work of to-day until the morrow, for God declared thus to Zardusht: “Putting off the duties of this day until the following, brings with it cause of regret. O Zardusht! no one in the world is superior to thee in my sight. For thy sake I have even created it;* and princes earnestly desire to diffuse the true faith in thy life-time. From the age of Kaíomars to thine, three thousand years have elapsed;* and from thee to the resurrection is a period of three thousand years: thus I have created thee in the middle, as that point is most worthy of admiration. Moreover I have ren­dered obedient to thee king Gushtasp, the wisest and most prudent sovereign of the age; whose eminence arises from science and perfect morals, not merely from high birth and lineage. I have also given thee a volume such as the Avesta, and in like manner a perspicuous commentary on it. Expect not that, after thou hast passed away, others will perform good works for thee. Know that Gokhastah or Ahriman has expressly appointed two demons, named Tardiness and Pro­crastination, for putting off the performance of good works to a remote and future period.”

GATE THE NINETY-SECOND. Whatever is polluted by a dead body must be purified by Pávyáb water according to this rule: gold once; silver twice; tin and copper thrice; steel four times; stone six times; earthen and wooden vessels must be thrown away. Pávyáb signifies to wash with certain forms of prayer.*

GATE THE NINETY-THIRD. Shew vigilant attention to the fire of Adar Behrám, and to his attendant (genii); light up the fire every night and cast perfumes into it.

Note: Var (Adar) Behrám* is the name of the angel, the lord of victory, and the bestower of triumph.*

GATE THE NINETY-FOURTH. The Gáhámbars, which are six in number, must be observed, because the Almighty created the world in six periods or times, the commencement of each period having a particu­lar name; in order to celebrate each of which com­mencements, they pass five days in festivity and rejoicing. According to the statement in the Zand, the righteous Hormuzd created the whole world in the space of one year.

The first Gáhámbar is called Mídúyzaram, as on the day Khúr (the 11th of the month) Ardibehisht, God commenced the creation of the heavens, which was terminated in forty-five days.

The second Gáhambár, called Midyúshaham, began on the day of Khúr, in the old month of Tír, in sixty days from which God completed the creation of the waters.

The third Gáhambár, Pitishahím, commences on the day of Ashtád (the 26th) of the old Shahrivár, in seventy-five days from which God terminated the crea­tion of the earth.

The fourth Gáhambár, called Ayaá sahrím, begins on the Ashtád of the old month of Mihr, in thirty days from which the creation of all plants and trees was completed.

The fifth Gahambar, named Mídyárím, begins on the Miher of the old month Ardí (November); God created from this day, in eighty days, all the animals.

The sixth Gahambar, Hamshpata mihdim,* beginning on the day of Ahnavad, the first of the five intercalary or surreptitious days, reckoning from which the Almighty terminated the creation of the human race in seventy-five days. Tradition thus ascribes to Jemshid the origin of the festival of the Gáhambár. In the Sad-Dár we find it recorded, that the demon one day came to Jemshid's palace, and the king, as usual, sent him to the kitchen to satisfy his hunger. The demon having devoured all that was there, and also swallowed up whatever they brought him beside, was still unsatisfied. On beholding this, Jem­shid cried out to the Lord, and the most righteous God sent the angel Behrám (or Jabrael) to say thus to the king: “Slaughter the red ox, on which pour vinegar, rue, and garlic; take it when boiled out of the cauldron, and serve it up to the demon.” When they had done thus, the demon having tasted one morsel of it, fled and disappeared, from which day they instituted the festival of the Gáhambár.

The Abádiyán say, with respect to the creation, that the actions of God are not circumscribed by time. It must however be acknowledged that Jem­shid first established this festival. In the first Gáhambár, Jemshid, by the command of the Almighty, began to depict on the ceiling of his palace the repre­sentation of the heavens, which undertaking was finished in forty-five days. Secondly, on the Khúr of Tír he was commanded by the Lord to introduce water into his palace, gardens, city, and cultivated grounds, which work was completed in the course of sixty days. Thirdly, on the Ashtád of Shahrivár, by order of the Almighty (whose name be glorified!) he cleared the surface of the grounds and palace, and embellished them exceedingly; he levelled the place of exercise in front of his palace, built houses, and laid out in due order the city and its streets; all which was completed in seventy-five days. Fourthly, on the Ashtád of Mihr, he began to ascertain the properties of all vegetable productions, and completed the embellishment of his garden, and terminated the entire in thirty days. He next, on the day of Mihr in the month of Dáí, collected all species of animals in his garden and assigned their suitable employments to each: to the ox and the ass to carry burdens; to the horse to serve for riding, and so forth; which arrangements were completed in seventy days. Lastly, on the day of Ahnavad, he sum­moned mankind to appear in his presence, and assigned them their respective occupations; the details of which were finished in the course of seventy days. He then proclaimed: “The Lord has created all these things through me;” and commanded five days to be set apart for rejoicing at the beginning of each Gáhambár. As to the tradition of the demon's appearing and eating up whatever he found, it is thus explained: by the demon is meant, the depraved sensual appetite, which loves to eat, sleep, shed blood, and such like, and is never satiated with such pursuits; but when the spiritual Jemshid prayed to the Lord, the Jabriel of intellect came with this divine communication: “Slay the sensual appetite (which is typified by the ox), that is, indulge it not in the excesses it demands; next apply to the cauldron of the body the vinegar of abstinence, the garlic of reflection, and the rue of silence; then serve up a portion of this food to the Satan-like propensities, that the demon may flee away.” On doing this, he was delivered from the presence of the evil one. Such was the enigma propounded to the people by Zardusht respecting the Gáhambár, and such the solution of it as given by the Abádián professors, who have inter­preted in a similar manner the whole of Zardusht's discourses, which were couched under this enig­matical form.

GATE THE NINETY-FIFTH. When any one does good to another, the latter should not forget his benefac­tor's goodness.

GATE THE NINETY-SIXTH. The believers make Níyáyish to the sun three times every day: they also perform the same to the moon and to fire.

GATE THE NINETY-SEVENTH. They weep not after the deceased, as the tears thus shed are collected and form a barrier before the bridge of Chinavad, or “of judgment,” and prevent the deceased from passing: but, on reading the Vasta and Zend, they can pass over.*

GATE THE NINETY-EIGHTH. Whoever comes into the presence of the Dustúrs, Mobeds, or Kirbuds, listens to what they say, and rejects it not although pain­ful to him.

GATE THE NINETY-NINTH. The professor of the true religion ought to understand thoroughly the characters of the Avesta and the Zend.

GATE THE HUNDREDTH. The Mobeds must not instruct a stranger in the Pehlevi language; for the Lord commanded Zardusht, saying: “Teach this science to thy children.”