(27) From the dark world of Aharman were Akôman and Andar, and then Sôvar, and then Nâkahêd, and then Tâîrêv and Zâîrîk.

(29) Afterwards, Aûharmazd seizes on the evil spirit, Vohûman on Akôman, Ashavahist on Andar, Shatvaîrô on Sâvar, Spendarmad on Tarômat who is Nâûnghas, Horvadad and Amerôdad on Tâîrêv and Zâîrîk, true-speaking on what is evil-speaking, Srôsh on Aeshm

(26) Afterwards arose Ardavahist, and then Shatvaîrô, and then Spendarmad, and then Horvadad, and then Amerôdad.

(8) First there were Tohil, Avilix, and Hacavitz. Great was their glory, their strength, and their power over the gods of all the tribes. Many were their miracles, and countless their journeys, and their pilgrimages in the midst of the cold; and the hearts of the tribes were filled with fear.

(34) I set aside the long-haired gods and passed on through those who had charge of their dens in my sight: I made my way and passed on and reached those who presided over their caverns, and those who had charge of the House of Osiris; and I speak to them, and make them recognize the god of Mighty Terrors, who is armed with horns against Sutu. I make them recognize who it is that hath seized for himself the divine provisions and hath equipped himself with the powers of Tmu

(3) . . . they take counsel . . . aeons . . . that are dead . . . the great aeons of incorruptibility. And they go to their god Sakla. They go in to the powers, accusing the great ones who are in their glory.

(1) Proceeding, therefore, to other peculiarities of them, we say, that with the Gods, indeed, there is acuteness and rapidity in the energies, which shine forth with greater celerity than those of intellect itself, though in themselves they are immoveable and stable. With archangels, the celerities are, in a certain respect, mingled with efficacious energies. Those of angels partake of a certain motion, and do not, similarly with archangels, possess a power which is effective by speaking. The operations of dæmons appear to be more rapid than they are in reality. In the motions of the heroic phasmata, a certain magnificence presents itself to the view; but in accomplishing what they wish to effect, their energies are not so rapid as those of dæmons. In the phasmata of archons, the first energies appear to be most excellent and authoritative; but the second have a more abundant representation, yet in actions fall short of the end. And the phasmata of souls are seen to be more moveable, yet are more imbecile, than those of heroes.

(14) I know the powers of the West, they are Tmu, Sebak the Lord of Bachau, and Hathor, Mistress of Sunset

(11) Thus, the indispensable nature of the Thodol being shown, there now cometh the setting-face-to-face with the dawning of the Wrathful [Deities] in the Bardo.

(9) And said Huracán, Tepeu, and Gucumatz when they spoke to the soothsayer, to the Maker, who are the diviners: "You must work together and find the means so that man, whom we shall make, man, whom we are going to make, will nourish and sustain us, invoke and remember us. "Enter, then, into council, grandmother, grandfather, our grandmother, our grandfather, Xpiyacoc, Xmucané, make light, make dawn. have us invoked, have us adored, have us remembered by created man, by made man, by mortal man. Thus be it done.

(1) According to another order, however, he arranges the God Emeph prior to, and as the leader of, the celestial Gods. And he says that this God is an intellect, itself intellectually perceiving itself, and converting intellections to itself. But prior to this, he arranges the impartible one, which he says is the first paradigm, and which he denominates Eicton . In this, also, is contained that which is first intellective, and the first intelligible, and which is to be worshiped through silence alone. Besides these, also, other leaders preside over the fabrication of visible natures. For the demiurgic intellect, who is the curator of truth and wisdom, descending into generation, and leading the power; of occult reasons into light, is called in the Egyptian tongue Amon; but in consequence of perfecting all things with veracity and artificially, he is called Ptha. The Greeks, however, assume Ptha for Vulcan, solely directing their attention to the artificial peculiarity of the God. So far, also, as he is effective of good he is called Osiris; and he has other appellations through other powers and energies.

(3) And him will they give Thee, O Pourukista, Haêkat-aspid and Spitâmi! young (as thou art) of the daughters of Zarathustra, him will they give thee as a help in the Good Mind's true service, of Asha's and Mazda's, as a chief and a guardian . Counsel well then (together ), with the mind of Ârmaiti, most bounteous and pious; and act with just action.

(4) "And Yew and the guard of the veil of the Great Light, and the receiver of Light and the two great guides and the great Sabaōth, the Good, will be kings in the first saviour of the first Voice of the Treasury of the Light, [the saviour] who will be in the region of those who have received the first mystery of the First Mystery. For in sooth Yew and the guard of the region of those of the Right and Melchisedec, the great receiver of the Light, and the two great guides have come forth out of the purified and utterly pure light of the first Tree up to the fifth. "Yew in sooth is the overseer of the Light, who hath come forth first out of the pure light of the first Tree; on the other hand the guard of the veil of those of the Right hath come forth out of the second Tree; and the two guides again have come forth out of the pure and utterly purified light of the third and fourth Trees of the Treasury of the Light; Melchisedec again hath come forth out of the fifth Tree; on the other hand Sabaōth, the Good, whom I have called my father, hath come forth out of Yew, the overseer of the Light. "These six then by command of the First Mystery the last Helper hath caused to be in the region of those of the Right, for the economy of the ingathering of the upper light out of the æons of the rulers and out of the worlds and all races in them,--of every one of whom I will tell you the employment over which he hath been set in the expansion of the universe. Because, therefore, of the importance of the employment over which they have been set, they will be fellow-kings in the first [saviour] of the first Voice of the Treasury of the Light, who will be in the region of the souls of those who have received the first mystery of the First Mystery.

(32) In the divine pomp and state two things are especially to be considered: First, the Salitter or the divine powers, which are moving, springing powers.

(4) And by their devotion to witchcraft (yâtûk-dînôîh) he seduces mankind into affection for himself and disaffection to Aûharmazd, so that they forsake the religion of Aûharmazd, and practise that of Aharman.

(8) And Horus said: “Be it granted to me that Tuamāutef and Kebhsenuf be taken with me, and that they be guards of my body in dutiful service. Let them be this under the god of Nechen.”

(6) Oh ye gods who draw along the Bark of the Eternal one: ye who lift up above the Tuat, and who raise up the Sky: ye who enable the Souls to enter into the mummied forms; ye whose hands grasp the cordage, hold firm with your ropes and stop the adversaries that the Bark may rejoice and the god proceed in peace

(40) But while both of them qualify or operate the one in the other, in the divine power, as if they were but one power, they are a meek, mild, lovely, pleasant, merciful qualifying.

(39) "For from his concurrence with his thought, the powers very soon appeared who were called 'gods'; and the gods of the gods from their wisdom revealed gods; from their wisdom revealed lords; and the lords of the lords from their thinkings revealed lords; and the lords from their power revealed archangels; the archangels from their words revealed angels; from them, semblances appeared, with structure and form and name for all the aeons and their worlds.

(5) Again, I say, by Zaratûst were begotten three sons and three daughters; one son was Isadvâstar, one Aûrvatad-nar, and one Khûrshêd-kîhar; as Isadvâstar was chief of the priests he became the Môbad of Môbads, and passed away in the hundredth year of the religion; Aûrvatad-nar was an agriculturist, and the chief of the enclosure formed by Yim, which is below the earth; Khûrshêd-kîhar was a warrior, commander of the army of Pêshyôtanû, son of Vistâsp, and dwells in Kangdez; and of the three daughters the name of one was Frên, of one Srît, and of one Pôrukîst.