Section 28

5 Who, is not clear; perhaps Gnosis of Life, the M. Saviour. p. 53 1 That is, after the marriage-ceremony. 2 This is unexplained, Lidzbarski thinks it means three births; but more probably it means three hours for sleep and three hours for prayer, and three again repeated. 3 Presumably the Divine Powers. 4 That is, those faithful to Truth. It refers to the M. Abode of the Blessed, Mshunē Kushṭā. She is thus the personified Mother of the wife of Yahyā. 5 These are elsewhere mostly names of heavenly beings and are in part to be paralleled with the children of Eve (Hawwā) in the Genzā (R. 108). Handan is otherwise unknown. Shar-rath may be Shar. who is elsewhere called "the great, hidden First Vine, who bears a thousand times a thousand fruits and ten thousand times ten thousand shoots." Bihrām is a later form of the Avestan Verethragna; he is generally called 'the Great.' R'himath-Haiyē = the Living or Life's R. In the Qolastā or Liturgies there is a R'hum-Hai twice mentioned; he is 'Life's Beloved,' one of the four Sons of Light, or alternately of Salvation. Nṣab is elsewhere (§ 4, 8) called N. Zīwā, that is Radiant N.; he is regarded as the Great Watcher (§ 9), and his name means 'Planter,' 'Fashioner.' Sām is also called S.-Haiyē. S. the Living; he too is 'Watcher of the ćons' (G. R. 313, 12ff.), and his name means 'Stablisher.' Anhar-Zīwā or the Radiant A. is feminine (cp. § 69, 7); Anhar is elsewhere called the 'Hidden Light,' and her name means 'Lightener.' Can she then have any connection with the Iexai or Yechai, the complement of Elxai (the 'Hidden Power'), mentioned by Epiphanius? The muddled-up account of the Eschasćans in the heresiological Fathers seems to me to have a close connection with the Mandćan notions (see my D. J. L. 100 B.C.? —ch. xviii, 'Concerning the Book of Elxai,' pp. 365-387 (London, 1903), and Brandt's study, Elchasai: ein Religionsstifter und sein Werk (Leipzig, 1912). The second Sherrath is evidently a doublet. p. 54 1 That is, spiritual sense. p. 55