The Naojote Ceremony of the Parsees

THE NAOJOTE CEREMONY OF

THE PAESEES BY

JIVANJI JAMSHEDJI MODI,

Ktistik

.

.

.

dakhshak -t Ya^d^n

-idin far man

B. A.,

PH.

i>.

bdndakih

barashnih. (Dadistan-i Dinik, Chap.

The sacred thread

is

XXXIX,

32)

of the service of the

a token

Yazatas and a sign of following the command inents of Religion. >

>,

Second Edition

BOMBAY 1914

-

PRINTED AT THE " Fort Printing Press, Bv J. V. Mine/es, No. 1 Par see Bazar Street, Fort, Bombay.

44

FOR Jivanji Jamshedji Modi, B.A.

Mithi Lodge, Colaba.

Te

THE SETH JEJEEBHOY DADABHOY FAMILY AS

A TOKEN OF RESPECT AND GRATITUDE FOR THE FOUNDER OF THE FAMILY

AND AS

A SOUVENIR OF THE SEVERAL OCCASIONS ON WHICH I HAD THE PLEASURE OF INITIATING SEVERAL YOUNG MEMBERS OF THE FAMILY INTO THE FOLD.

M85662

A FOREWORD This paper is the result of a short study for a monograph on the subject of Naojote. Many a Parsee,

now-a-days, invites

witness

the ceremony; and

uon-Parsee guests to so,

a small brochure of

this

kind explaining the ceremony,

It

especially the

is

will

be of

some use

is

in

demand.

seojnd part of the paper that for

the purpose.

CONTENTS. PA.OI.

Signification of the

I.

Ceremony.

Naojote, the Initiation of the Parsee child into the fold of Zoroastrianisrn ... Meaning of the word Naojote child's age for the ceremony ... The sacred bath ... for the ceremony Preparations

1

1

A

II*

The Ceremony proper of the Investiture. ... The Recital of the Patet .. ... 6 The Investiture proper 1. The Declaration of Faith and the In2.

.. vestiture with the Shirt The Investiture with the Sacred Thread

and the Recital

The Recital

3.

the Child 4.

The

of its

Prayer

of the Articles of Faith ...

recital of the

diction

ML

3

4

...

...

.

6 7

by ...

7

Tan-daruti or Bene...

...

8

The Symbolism of the Sacred Shirt and Thread. Sudreh. Meaning of the word .. The structure of the shirt .. The Gireh-b&n of the shirt .. Kusti. Meaning of the word Its structure and preparationKusti. Symbolism and signification ofthestruc ... ture of the Kusti ... Kusti, a symbol from very ancient times Kusti, when to be tied and untied How to put on the Kusti ... ... ... of the knots ... Signification Kusti to be put on the waist ... Symbolic signification of tying the Kusti on the waist ... .

.

10

10 11

12 13 13 15 15 16 16 17

17

THE NAOJOTE CEREMONY OF THE PARSEES. I

SIGNIFICATION OF THE CEREMONY. Naojote,theinia rS Chiid"nto the f ow of Zoroastrianism.

The

into the fold of the

gion

mony the

js

known

child

with a sacred shirt

on any dress he

A

and the thread

as the

The

j ote>

reli-

cere .

the investiture called

ot

sudrah and a

Zoroastrian

but he must

likes,

Parsee child

Zorottstrian

Nao

of the initiation consists of

sacred thread called lusti.

shirt

ag

a

of

initiation

may put put on the sacred

symbol and badge of

his

religion.

Meaning of the wordNaojote.

The word Naoj ote is made up of two wor( j s tf ao (Avesta, nava Sans. ;

nava

;

Lat. novus)

new and Zote (Avesta zaolar frcm

zv,j Sans, hu to offer prayers) one who offers prayers. Hence, the word would mean a new initiate to offer

Zoroastrian

prayers.

The ceremony

because

after its

performance that a

it is

so

is

named,

Zoroastrian

duty of offering prayers and observing religious customs and rites as

child

is

said to be responsible for the

a Zoroastrian.

The ceremony

Parsees, corresponds to that of

the Christians.

among the Confirmation' among

of Naojote '

2

A

Seven

Age Ceremony,

Child's

for tae

Herodotus (Bk.

ing to

Chap. Ill, education

age,

to initiate a

I, 136)

]

of

children at

their

a

of

part

which

at

it

is

Accord-

child.

and Strabo (Bk.

XV,

commenced

the

the age 06 five

It

8), the ancient Inlnians

that

seems,

ci/ joined

the

is

education was religious

that

education, which prepared them for the ceremony of the investiture. Plato (First Alcibiades, 37) gives the This, then, must be the age of education as seven.

regular age of the tion

of

XV,

educa-

secular

ceremony. The 45) and the Dinkard (Vol.,

after the

(Chap.

commencement

Vendidad

Naojote

IV, Chap.

170) st?pport Plato's statement. In case a child

is

not

sufficiantly

understand the ceremony and to

and

lities,

causes,

poned titure

it

is

in

the

case

of

know

intelligent its

to

responsibi-

some other unavoidable

permitted, that the ceremony

may

be post-

any age upto fifteen, at which age the invesmust take place. A Zoroastrian without the to

sacred shirt

and thread

after the age of fifteen

is

sup-

posed to be out of the fold and likely to fall into evil 1 The Sad-dar (Chap. paths (Vendidad XVIII, 54).

X

,

1^ says, that

good

religion,

"

It is

incumbent on

all

those of the

every one who attain> wear the sacred thread girdle, be-

women and men,

to fifteen years, to

cause the sacred thread-girdle is to be a girding of the loins and to preserve obedience to the Lord." 2 If 1

2

S.B.E. (The Sacred

S.B.E. Vol.

p. 309.

ShAyjm

Books of the'East), Vol. IV (1880), p- 199. p. 268. Vide also Chap. XLVI, 1. Ibid

XXIV,

l&-Shftyast,

Chap. X,

13. (S-B.E. Vol.

V,

p. 321).

one docs not put on the sacred shirt and thread by the age of fifteen, he is said to commit the sin of

IcusMd dawlrashni

e.

(i.

running about improperly

1

clothed}.

With

the

which

at

age,

the

child

invested with the sacred shirt and thread,

must

be

begins the

responsibility of the parents to give further good religi-

The

ous and moral education to their children. are held morally responsible,

and

if,

in

On

act.

act,

if.

they

duty,

the

in the meritoriousness of

child's

by viture of the religious and moral education

imparted to

it

it,

does a righteous

As

the

little

important

,

one, and, as it of the child,

\

an

is

.

stage in the life

solemnity.

act.

occasion

The Sacred Bath

all

parents

fail in this

consequence, the child, commits a wrongful the other hand, the parents are believed

have a share

to

if

marks an important it

is

looked at with

before the time of

the

cere-

proper, the child is made to go through a sacred bath or a kind of purification, known as Nahan

mony

(Sans,

snan

i. e.

a bath).

The

sacred

ceremonial

bath with consecrated water in the N"aojote and marriage ceremonies, has the same signification among the Parsees, as that, which, the bath with the sacred water of the spring of Calirhoe (or

Enneacrunos) had among

the ancient Athenians, or that which the sacred water of Ismenus had

the

among

1

Minokherad II, 35 n&meh XXV. Patet 10, ;

f>.

(S.

B. E. Vol.

XXIV,

bath

with

tha Theba>

p. 11).

Viraf-

After

the bath,

where the parents, officiating

priest

sembled.

The

the

child

taken to a room,

is

their relations

and

friends,

and the

with one or more priest? have

part of the child's body, which

be covered with the sacred

is

as-

to

by the officiating a sheet of cloth which can be easily re

priest, carries

moved. The child

is

made

shirt

to sit before the officiating

priest.

The foll wing the room before

Preparations for the ceremony, 1.

A new

2.

A

set of clothes for the

new

a

things are placed in the officiating priest.

tray

child,

including

sacred shirt and thread.

full of rice,

which, at the end of the

ceremony, is presented to the family priest. It is a remnant of the old system when a part of the payment to made in kind. 3.

A

the

priest

was

tray full of flowers to be presented, at the end of the ceremony, to the assembled guests.

4.

A

lighted

with

lamp,

clarified butter.

a

lamp burning There may be one or

generally

more candle lamps. burning on a censer with sandal- wood and frank-incense

5.

Fire

6.

A

tray,

containing

a

mixture

fragrant

of

rice,

pomegranate grains, small slices of cocoanut, raisins and almonds, to be sprinkled,

later on,

on the child

as a

symbol of

perity.

The

containing the suit of clothes for the child, also contains some beatle leaves, beatle nuts, a tray,

few pieces of sugar candy, a few grains of

rice,

a

garland of flowers, a metallic cup containing kanku or a kind of red powder and a few Rupees. All these

have nothing to do with the religious

things

ceremony, but, being considered in India, as emblem^ of

good

handed

luck, are

to the child, later on,

by the

officiating priest.

II

THE CEREMONY PROPER OF THK INVESTITURE. Now, we

will describe the

formed by the

7

f

p ne fatei*

he

is

shortly

officiating priest places

hand

of

him,

the

to

invest

the

child

sacred

prayer or

know

its

the child.

special

seated

shirt

the Patet or the repentance prayer. recites the

itself

as per-

officiating priest.

The edtal

he

ceremony

in

the

bef ore

with

which

He then recites The child also

sections.

If

it

does

by heart, it recites several times the Ahunavar, which is a short sacred formula, corresponding, to some extent, to the Pater-nosier of the not

these

Christians.

At

officiating

priest

the

conclusion

gets

up from

the child stand before him. ture proper.

of

the

Patet,

his seat

Now follows

the

and makes

the investi-

6

The

The investiture proper.

is

made up

of

The

I.

Investiture proper

recital of

the Declaration

Faith

of

by

the child at the instruction of the priest. 3.

The recital of the Nirang-i kusti Ahura M&zda KJiodai prayer.

3.

The

final

recital

or

the.

of the Articles of Faith

by

the child with the priest.

The

4.

recital of

the

Tan damqti prayer by

the

priest.

l.TheDecleration to

uS

The child is asked by the priest make a Declaration of Faith as

the Shirt.

" Praised be the most righteous, the wisest, the most holy and the best Mazdayacna*n Law, which is the gift of Mazda. The good, true, and perfect religion, which

God

has sent to this world,

Zoroaster

Prophet

is

religion

has

brought

is

in

that

which That

here.

of Zoroaster, the religion of communicated to holy Zoroaster."

the religion

Ahura Mazda

This declaration ends

with

the

short

prayer-

Ashem Vohti, which says that "Righteousthe best gift and happiness. Happiness to

formula of ness

is

him who

is

righteous for the (sake of) the best right-

eousness."

When ciating

the child finishes the declaration,

priest,

with

the

recital of

an

prayer, puts on the child the sacred shirt

.

the

offi-

Ahunavar

7

The

The Investiture

2.

official inn

1

n<>\\

priest

,

with the iacred Thread and the

behind

tlic

child,

both

.

racing

is

eaftt, it it

Recitaiofits

if

oven'mir.

is

it

m-Tinn^, and lie

tne

,1

,

tiie

nmv

west,

recites a

prayer, in the recital of a part of which the child joinhim. The substance of the prayer which is recited by

the priest and the child together runs thus " The Omniscient God is the greatest :

Ahrhnan

Lord.

the evil spirit, that keeps back the advanMay that Evil Spirit with ail

is

cement of the world.

his accomplices remain fallen

scient Lorrl evil

repent of

I

!

thoughts that

the evil actions

Ah ura Mazda rit,

I

may

sins. I

may have spoken, of all may have performed. May praised. May Ahriman, the evil spi-

that

be

my

Omni-

repent of all the have entertained in my mind,

all

words that

of all the evil

and dejected.

The

be condemned.

I

I

will

of

the righteous

is

the

most praiseworthy."

During the

recital of this prayer, the priest invests

the child with the sacred thread. The

3. t

Recital of eS f

FaiuTbv t he Chifd.

The

^

being tllus invested with e sacre< * smrt anc^ thread, now ancllil(*,

nounces,

of the Zoroastrian faith,

"0 Almighty er of

I

God.

agree to

I

am

with the

Come to my

!

priest, the articles

which run thus help. I

:

am

a worship-

Zoroastrian worshiper of God. praise the Zoroastrian religion, and to a

believe in that religion. I praise

good thoughts, good words, and good actions. I praise the good Mazdayacnan religion which

curtails discussions

and quarrels,

8

which brings about kinship or brotherhood, which is holy, and which, of all the religions that have yet flourished and are likely to flourish in the future, is the greatest the best and the most excellent, and which is the religion given by God to Zoroaster. I believe that all

good things proceed from God.

May

Mazdayagnan religion be thus praised."

the

The most important Faith

is

the efficacy

acts.

salvation

of

believe

to

soul he has to look to

his

of in

thoughts, good words Parsee has to believe, that for the

A

but to himself.

these Articles

made

is

own good

of one's

and good

of

part

that wherein the child

no

Nobody

For

nobody

else,

priest, or no prophet

he has only to look to the purity of his own thoughts, words, an The pivot, on which the whole of the moral actions. him.

will intercede for

his salvation

1

structure of

triad

Think

Zoroastrianism

of

rests

upon this good thoughts, good words and good deads.

of

nothing

but

the

turns,

truth,

speak

but the truth, and do nothing but what

you

is

nothing

proper, and

are saved.

The

.4The Recital of

investiture of the sacred

shirt

1

and thread, and the declaration of the Articles of Faith by the child, finish the ceremony There only remains now the recital of the proper. ai^BenedSion*

Tan-durufti diction

by the

ings of

God upon

what he says

of

health

(lit.

officiating

the

priest,

new

in this recital;

health, long life

body) or the Bene-

the

invoking

initiate. is

this

:

and splendour of

the

bl-

The purport of " Mav you enjoy piety.

May

the

Amesha Spentas come

Yazatas and the

to

your help.

the religion of Zoroaster flourish.

Almighty God May you bestow long life joy and health upon the ruler of our land, upon the whole commul nity and upon this May he (or she)

May

!

days be auspicious, his months be auspicious, his years be auspicious. May he live for a good number of years

May

long to help the virtuous.

live

to lead a holy

and

charitable

he perform righteous deeds.

goodness be his

May

lot.

religious

May all

his

life.

May

health, virtue

his

and

good wishes be "

the immortal angels- Amen the whole ceremony* The officiat-

fulfilled like those of

This

iiiiishes

!

and the other

priests are then paid their

ing

priest

fees

and the assembled guests have flowers presented

to thorn

III.

THE SYMBOLISM OF THE SACRED SHIRT AND THREAD. We now

We

will

shirt

now

come

the third part of our subject. see what the symbolism of the sacred

and thread

later books, that

to

is.

It is

we have

not to the

A vesta,

to look to, for

but to an explana-

tion of this symbolism.

The

Sudreh. Meaning of the word. derived.

sacred shirt

or su d ra h.

Anquetil 1

Du

is

The word

Perron

Here he names the

called sudreh is

variously the word that says,

child.

10 *

audrah comes from Zend

means

c

useful

'

setehr pabsehenghe which Anquetil's derivation is

clothing '.i that of the old Dasturs of learnt.

word

under

Surat

whom

he

Dastur Edalji D. Sanjan also derives the 2 and says further, that the word similarly,

Sud-reh means an advantageous path. Dr. West* takes the word to be Persian sud-rah ', meaning an advant'

Some

geous path. 1

6

'

vastra

it.

the 7

'

The

late

Mr. K. E.

was the same

Kanga

as Arabic

A vesta

word from

and say, that the word

meaning clothing is formed by dropping the ,

sadreh 4

derive

'

ji*

i.

first letter

v from,

said that the "

word

anything which

e.

covers or protects (the body)."

The structure of the shirt,

White colour

^ ne

sacred shirt

structure. It

symbolic in its is made of wh ite cambric. is

symbolic of innocence and purity, and, as such, is the symbol of the Mazdaya9nan or Zoroastrian religion (Yasht X, Meher, 126). It must

made up

is

two pieces

sewn together on the sides, so that one seam may be on the right hand side and the other on the left hand side, thus

be

of

of cloth

dividing the shirt into two parts, the front part and the front and the the back part. These two parts

symbolic of the past and the future, both related to each other through the

back

are said to be

present. (1) (2)

(3)

(4)

''Tapis (etoffe) utile." Zend

Avesta,

Tome

II. p. 529.

Moji$t-i-Zarthushti. B E. Vol. V, p. 286.

S.

The Zend Avesta par Earmesteter

II. p. 243,

n 13

11

The

front part

must remind

Zoroastrian of

a

duty to persons and institutions ot the past ages, We owe a duty towards those who have gone before us to our ancestors, our forefathers, our departed

his

dear ones, all who have preceded us. We also owe a duty to our superiors, who have been in the front before us.

The second

or the back part of the/ shirt mustremind us of our duty to the future to our children, to future generations. It

oar duty to our inferiors

must

who

are

remind us of

also still

to rise to our

position. In short, these two parts of the shirt the front and the bask are said to indicate and to " Look straight in the front, say to us, as it were bearing in mind, that it is the past that has come up to the present and will lead to the future." :

The

Gireh=ban

^ ne most shirt

is

important

the glreh-b&n

part of the

(lit.

that which

which signifies loyalty to or preserves tha knot) faith in the religion. The Gireh-bdn is also called ie,

the kisseh i-kerfeh It

righteousness. a purse, a little

the

purse

or

the

bag of

put up, in the form of a bag or below the portion of the shirt is

which covers the part

of the

It indicates symbolically

body below the throat

that

a

man

has to be

not only to fill his bag or but has to fill it up with rightpurse with money industrious and has

eousness.

12

Thus the sudrah and action

is

symbolic of righteousness

The Avesta word

Kusti, Meaning the word.

df

,

.,

It

in

(a)

,,

.

thread its later

of

is

A

purity of

life

for the sacred ..

7

aiwydonghana.

T7-

.Kusti

is

Pahlavi rendering. variously derived.

Some

derive

it

from Pahlavi

mean-

kosht

So> the word may mean that which points out to us the proper

ing direction "

"

Sudreh (the sacred direction or path. shirt) indicates "advantageous path" and kusti

the proper direction of

indicates

that path. (b)

Some derive

the word from kosht

waist,

i.e*

and say that it is so called because put on, on the waist. (c)

Some take

this

word to be Persian

i

it is

kishtf

a ship, and say that it symbolizes the way that carries us to the safe harbour

i e.

(d)

of righteousness. But the probable derivation seems to be kost

i.

r

limit or

boundary.

Kusli then

that which keeps us, or reminds us to keep ourselves, within proper limits or is

Sudreh or the

boundaries.

sacred shirt

"

the path of righteousness " symbolizes, and kusti symbolizes one's duty to con-

himself within the proper limit of the path of righteousness. It indicates a fine

13

The direction in the path of morality. A vesta word for kusti is, as said above, "

aiwiydonahana ", which literally means "to sitround about or to limit." This word then suggests that this last one ' probable derivation ot the word

Kusti

its

structure

and preparation.

is

the 1

kusti.

The kusti is made of lamb's wool. The WQol g ftt firgt com b e d and then j

spun into a fine thread. Two such threads are prepared on two spindles (chdtri). These two threads

The thread thus

are then twisted into one thread.

twisted or doubled

loom

(jantar).

is

woven

into a knot on a hand-

Seventy-two threads go to make up

The seventy-two threads

the kusti.

are

at first

separated or divided into six parts or strands, each It is considered to be the priviof twelve threads. lege

of:

the

women

of the priestly class to weave the privilege of priests to finally

the kusti and

it is

consecrate

before its ends are

it

woven and

finished,

In the end, the kusti, which is hollow, is turned inside out by means of a needle, and then the re-

maining unwoven parts of the threads are knit Three lar!s or string-ends in the form of together. tassels,

of the are, in

each of 24 threads, are formed at each end

woven thread. all,

So, at both the ends there

six lari*.

Symbolism and

Tlie

w

l;

usti,

being prepared from

lESSS^Sl

the

Kustl>

ages, considered

of

innocence and

o1

of a larnb,

purity,

is

which

to

held

is,

be the

in all

emblem

to be a

badge

14

reminding a Zoroastrian of the

purity of

life

and

action which

hehas always to observe. Theseventytwo threads, which make up the Kusti, symbolize she seventy-two chapters of the Ya$na which forms an important part of the liturgical prayers of the Parsis.

The twenty-four threads, which make up

each of the three tassel-like laris or string-ends of the kusti, symbolize the twenty-four sections, which

make up the Visparad, another Kturgical prayer. The six parts or strands, each

were believed of twelve

threads

bo

threads, into

of the

which the seventy-two

Kusti are divided

at the time of

weaving, are aaid to symbolize the six religious or ceremonial duties of a Zoroastrian. The twelve threads in each of the above twelve parts and strands symbolize the twelve months of the year.

The

six laris or tassel-like string ends, three at each end of the kusti, symbolize the six Gdhambdrs or the six season festivals of a Zoroastrian year.

The hollow

thread symbolizes the space bet ween the earth and the heaven, between this world of the

and the next.

The doubling or the twisting

of

the thread in the beginning symbolizes the connection between the present corporeal world and the

The two worlds are so conwill sow in this world you The turning of the kusti will reap in the other. Inside out has a somewhat similar signification. It

future spiritual world. nected that what you

of the symbolizes the passage world corporeal to that spiritual

soul

from

this

The weaving

or

the uniting together of all the threads into one, symbolizes Universal union or Brotherhood.

Though the explanation not on any old still it is clear?

of the

symbolism rests, Avesta books, but on later books, that the structure of the kusti had

some symbolic signification like that of the cord worn by the Fransiscan fathers on their waist. Just as the cross is said to have indent

fromwy time8

existed as a symbol at times anterior though Christ's crucifixion added to

-

to Christ,

its signification, so,

though Zoroastrianism added

further significance to it, the kusti is said to have existed as a symbol prior to Zoroaster. T e U h en Jt is enj oined that except at the to be tfedrn d untied

time of bathing, a Zoroastrian must always have the sacred shirt and thread on his body. Again, the thread is to be untied and regirded several times during the day. are the following

The times

:

(1)

on leaving bed

in

the

After ablutions and answering the

calls

Immediately morning.

(2)

of nature.

A

(3)

Before saying prayers.

(4)

After bath.

(5)

Before meals.

modern Parsee, sometimes neglects to do so on the first and fifth occasions out of the above

16

but he generally observes the enjoinment on the 2nd, 3rd and 4th occasions.

five,

When performing the ceremony, one always turns towards light. 1 In the morning, he turns towards the east. In the afternoon and in the At

evening, towards the west. lamp or towards the moon.

night, towards a

A

Parsee has to perform ablutions when he performs the Kusti'

HOW to put on

ceremony on the above

occasions.

Having done

he repeats a short prayer, unties it and then re-girds it with another short prayer known as so,

Niranyi'kusti described above. It is passed round the waist three times with two knots, one in the front and another at the back.

^ ne

Signification of the Knots.

|j ZQ

knots are said

cer ^ a i n

religious and

While forming the

thoughts. first

knot

that

Ahura

to

first

symbomoral

half of the

the front, a Zoroastrian must think Mazda (God) exists, that He is one, is

in

While forming the second holy and is matchless. half of the first knot, he must remember that the Zoroastrian religion is the Word of God and that

While forming the at knot the back, he is to half of the second

he must have first

full faith in it.

remember that Zoroaster is the prophet of God, that he is his guide and that he shows the proper 1

2

The Dadistan-i-Dini, Chap. The Sad-dar, Chap. X-

XXXIX-

17

path of worship. While forming the second half of the second knot, he is to bear in mind that he has always to attend to " Good thoughts, good words and good deeds." 2 A knot symbolizes a

So these knots of the sacred thread

resolution.

symbolize resolutions for the abovesaid thoughts* The Kusti is a kind of belt. Kusti to be put on the waist.

"

mean

i e.

to tie the waist, or

a phrase

which has come to

Kamctr-bastan

pat on the

to

belt,

to be ready for

is

So, according to the

work."

Dadistan, the putting on of the Kusti on the waist? signifies that, the Zoroastrian who puts it on, thereby symbolizes his readiness to serve God. person

A

stands before his superior with his waist girded with a belt, to show, that he is ready to obey the orders of

master or superior.

So, a Zoroastrian with waist girded by the belt of a Kusti shows his obedience to his Great Master.

his

The D&distan-i-Dmi

Symbolic signi

len S th the waist.

says

is

the

this

(1)

on the

kuStL

dwells at some

signification of tying

The p urport

of

what

it

:

Firstly,

Him

God wishes

that

Man

should serve

and follow His path.

So, Icusti is a symbol which, being tied on the waist, symbolizes, a man's readiness to serve

God. or

It serves as a

kamar-band

which, being put on, in a solemn with religious meditation and prayer,

belt,

way

kind of

18

reminds a person of his perpetual obligation to stand in the service of God. (2)

Secondly, a person, puts on the badge of his office or a belt, when he stands before his superiors to receive

So,

orders.

this

badge reminds a Zoroastrian to stand with all humiliation before his God sacred

to receive his orders to

do

his

duty in the

world. (3)

Thirdly, the knot

is

sian

a kind

band)

/.

e.

band (Per-

a kind of

of

shutter.

A

shutter shuts a thing, so that no outside influence may affect it nor its own influence affect

an outside thing.

The

kusti as a

band) being tied on the waist, divides his self into two halves as it were, the lower

and the upper looked at from a half

and it

half

This division

is

spiritual point of view,

the kusti as a symbol, must suggest to a Zoroastrian the propriety of not permitting his lower passions, vices,

and

signifies, that

,

desires to get a mastery over

him and

upper or higher self. He must keep down, below his belt, as it were, his unworthy thoughts and desires, to

subdue

his

and not let them have a mastery over higher and nobler self.

his