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SHAYAST LÂ-SHAYAST.
4. The ceremonial worship (yazisn) of those worthy of death, which they do not perform by way of renunciation of sin', is the ceremonial which is demon worship; and when the officiating priest (a êrpat) does not know it the merit (kirsak) of the ceremonial goes to the store (gang) of the angels, and they give the enjoyment which arises from that merit in the spiritual existence to the soul of that person who has at once (aêvåk) become righteous in mind.
5. When the mortal sinner (marg-argâno) has delivered his body and wealth at once to the highpriests, and engages mentally in renunciation as to the sin which has occurred, and the high-priests give him their decision (dastóbarth) as to duty and good works, the duty and good works which were before performed by him come back to him; and when they inflict punishment for three nights ?, he does not enter hell. 6. And if the high-priest orders the cutting off of his head he is righteous on the spots, and the three nights' (sataih) ceremony is to be celebrated for him, and the account of the
this limitation is to be reconciled with the fact that hunting was a favourite pursuit of kings and nobles does not appear, unless it be considered as a sacerdotal protest against that practice.
? That is, in those cases when they do not have the yazisn performed as an atonement for sin, by order of the high-priest after consession.
• This appears to refer to temporal punishment, inflicted by order of the high-priest, for the purpose of saving him from the 'punishment of the three nights' in the other world, mentioned in Bund. XXX, 16.
• Keading pavan gînâk; but M6 marks the phrase as pavan dînâk (for dînâ), 'through the decree,' which is probably an
error.
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