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.[517] 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.” * * * * * * *