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EPISTLE I, CHAPTER X, 6-11.
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9. To many, when an opinion is afterwards so obtained, pertaining to the high-priests in the spiritual existence, it is as is said about Zaratust the Spitamân, that the first time when the archangels are seen by him, the Spitamân, it is then supposed by him that they are Aindar, Sârû, Nâkisiyyâ, Tâûîrêv, and Zâirik2, who are most mighty 3.' 10. From such as those the decree and its original perversity (bûn-gâstikoih) and scanty preservativeness are so written and prepared, and afterwards, also, your opinion is that way irritated by the habit of good thinking-of which there is so much manifest from those of the primitive faith and the high-priests-because even its words and those written with it, and the completeness of will and religion which is written, inclined the mind away from the teaching of the high-priests.
11. But as the same decree, or that which is resembling the same decree, is appointed (vakhtŎ)
1 That is, such as have passed away.
These are the last five of the arch-demons who are the special opponents of the archangels, being corruptions of the Avesta names Indra, Sauru, Naunghaithya, Tauru, and Zairika (see Bd. I, 27). The name of the first arch-demon, Akôman, is omitted here, probably by the mistake of some copyist, as six names are wanted to make up the number of the archangels exclusive of Aûharmasd himself.
8
J continues as follows:-" of the demons." 10. Written with the wretchedness (vak hârîh) and savageness of such as those, the oppressiveness and disaster of a decree of that description, and its original perversity,' &c. (as in the text).
In the decree, which was so written as to appear to be directly derived from the teachings of the commentators, but, at the same time, so warped their statements as to lead astray. Hence, it might be compared to the conversion of an archangel into an archfiend through a mental hallucination, as mentioned in § 9.
B
Jomits these last eight words.
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