lord’s discovery of the banians and PERSEES. 565

The firft of thefe books, called Aftoodeger, which treated of judicial aftrology, wascommitted to their Jefopps, or wife men, which are known by the name of Magics.

The fecond, which treated of phyfic, was given to their phyficians to inftruct themin that fcience.

The third, which contained their law, and matters of religion, called Zertooft, wasdelivered to their Daroos or churchmen, that they might know how to worfhip God themfelves, and alfo inftruft others in the knowledge of the fame worfhip j of fuchthree trafts did this book or volume confift.

Thefe tracts were likewife divided into certain chapters, whereof feven were con-tained in the wifeman’s, or Jefopp’s book, feven in the phyfician’s book, and feven inthe Daroos or churchman’s book.

But becaufe that which was given to the augur or foothfayer, as alfo that which wasgiven to the phyfician, containeth nothing concerning the religion to be declared, theufes of the former whereof are unlawful, and the knowledge of the latter in thefeexperient times, feemeth unneceffary, we make addrelfment to the third tract, calledZertooft, which layeth down their law or, religion, as moll appurtenant to our prefentdrift, in that which followeth.

Chap. VII. — Containing the Particulars of the Book of their Law , as they are appor-tioned; firft to the Behedin, or Layman ; fecondly, to the Herbood, which is the ordinary

Churchman ; and laftly, to the Diftoore, which is their Archbiftoop.

THE common divifion of men being of fuch as are of the laity, or fuch as are ofthe clergy ; and thofe of the clergy being either fuch as are ordinary, or fuch as areextraordinary, it pleafed God , fay the Perfees, to apportion and divide his law amongllthefe three forts of men.

Firft, Then, unto the layman, or Behedin, God gave five commandments ; who being-by fecular occafions drawn from the fervices of religion, had, therefore, a lefs difficultinjunction laid upon him.

“ Firft, To have ffiame ever with them, as a remedy againft all fin; for a manwould never opprefs his inferiors if he had any fhame ; a man would never Heal if hehad any ffiame; a man would never bear falfe witnefs if he had any ffiatne ; a manwould never be overcome with drink if he had any ffiame ; but becaufe this is laidafide, men are ready to commit any of thefe, and, therefore, the Behedin, or layman,mull think of ffiame.

“ Secondly, To have fear always prefent with them, and that every time the eyetwinkled or clofed his lids together, they ffiould ftand in fear at thofe times of theirprayers, left they fliould not go to heaven, the thought of which ffiould make themfear to commit fin, for that God fees what manner of ones they are that look uptowards him.

“ Thirdly, That whenfoever they are to do any thing, to think whether the thingbe good or bad that they go about, whether commanded or forbidden in the Zinda-vaftaw ; if prohibited, they muft not do it; if allowed by the book of l'eligion, theymay embrace and profecute the fame.

“ Fourthly, That whofever of God ’s creatures they ffiould firft behold in the morn-ing, it ffiould be a monitor to put them in mind of their thankfgivings to God , thathad given fuch good things for men’s ufe and feryice.

“ Fifthly, That whenfoever they pray by day they ffiould turn their faces toward thefun; and whenfoever they prayed by night they fliould incline towards the moon, for

that