(33) The demon Aîghâsh is the malignant-eyed fiend who smites mankind with his eye. 24. The demon Bût is he whom they worship among the Hindûs, and his growth is lodged in idols, as one worships the horse as an idol. 35 Astô-vîdâd is the evil flyer (vâê-i sarîtar) who seizes the life; as it says that, when his hand strokes a man it is lethargy, when he casts it on the sick one it is fever, when he looks in his eyes he drives away the life, and they call it death. 36. The demon of the malignant eye (sûr-kashmîh) is he who will spoil anything which men see, when they do not say 'in the name of God' (yazdân). 37. With every one of them are many demons and fiends co-operating, to specify whom a second time would be tedious; demons, too, who are furies (khashmakân), are in great multitude it is said. 38. They are demons of ruin, pain, and growing old (zvârân), producers of vexation and bile, revivers of grief (nîvagîh), the progeny of gloom, and bringers of stench, decay, and vileness, who are many, very numerous, and very notorious; and a portion of all of them is mingled in the bodies of men, and their characteristics are glaring in mankind. 39. The demon Apâôsh and the demon Aspengargâk are those who remain in contest with the rain. 40. Of the evil spirit are the law of vileness, the religion of sorcery, the weapons of fiendishness, and the perversion (khâmîh) of God's works; and his wish is this, that is: 'Do not ask about me, and do not understand me! for if ye ask about and understand me, ye will not come after me.' 41. This, too, it says, that the evil spirit remains at the distance of a cry, even at the cry of a three-year-old cock (kûlêng), even at the cry of an ass, even at the cry of a righteous man when one strikes him involuntarily and he utters a cry. 42. The demon Kûndak is he who is, the steed (bârak) of wizards. 43. Various new demons arise from the various new sins the creatures may commit, and are produced for such purposes; who make even those planets rush on which are in the celestial sphere, and they stand very numerously in the conflict. 44. Their ringleaders (kamârîkân) are those seven planets, the head and tail of Gôkîhar, and Mûspar provided with a tail, which are ten. 45. And by them these ten worldly creations, that is, the sky, water, earth, vegetation, animals, metals, wind, light, fire, and mankind, are corrupted with all this vileness; and from them calamity, captivity, disease, death, and other evils and corruptions ever come to water, vegetation, and the other creations which exist in the world, owing to the fiendishness of those ten. 46. They whom I have enumerated are furnished with the assistance and crafty (afzar-hômand) nature of Aharman. 47. Regarding the cold, dry, stony, and dark interior of mysterious (târîk dên afrâg-pêdâk) hell it says, that the darkness is fit to grasp with the hand, and the stench is fit to cut with a knife; and if they inflict the punishment of a thousand men within a single span, they (the men) think in this way, that they are alone; and the loneliness is worse than its punishment. 48. And its connection (band) is with the seven planets, be it through much cold like Saturn (Kêvân), be it through much heat like Aharman; and their food is brimstone (gandak), and of succulents the lizard (vazagh), and other evil and wretchedness (patyân).]

(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.

(2) Because, likewise, they are excluded, through certain defilements, from an association with pure spirits, they become connected with evil spirits, are filled from them with the worst kind of inspiration, are rendered depraved and unholy, become replete with intemperate pleasures, and every kind of vice, are emulous of manners foreign to the Gods, and, in short, become similar to the depraved dæmons, with whom they are connascent. These, therefore, being full of passions and vice, attract to themselves, through alliance, depraved spirits, and are excited by them to every kind of iniquity. They are also increased in wickedness by each other, like a circle conjoining the beginning to the end, and similarly making an equal compensation. Hence deeds which are the nefarious offences of impiety, which are introduced into sacred works in a disorderly manner, and which are also confusedly performed by those who betake themselves to such works, and at one time, as it seems, cause one divinity to be present instead of another, and again, introduce depraved dæmons instead of Gods, whom they call equal to the Gods ( αντιθεους )—such deeds as these you should never adduce in a discourse concerning sacerdotal divination. For good is more contrary to evil than to that which is not good.

(21) And not hearts only but very hills would bleed." Evil deeds give men's prayers an ill savour in Gods nostrils. Thou art asleep, and the smell of that forbidden fruit Ascends to the azure skies, Ascends along with thy foul breath, Till it overpowers heaven with stench; Stench of pride, stench of lust, stench of greed. Though thou swearest, saying, "When have I eaten? Have I not abstained from onions and garlic?" The very breath of that oath tells tales,

(11) Instil many vain fancies into men's minds. But, on the contrary, 'tis his perverseness and want of faith The philosopher denies the existence of the Devil; At the same time he is the Devil's laughing-stock. If thou hast not seen the Devil, look at thyself, Without demon's aid how came that blue turban on thy brow? Whosoever has a doubt or disquietude in his heart Now and then he displays firm belief, Beware, O believers! That lurks in you too; All the seventy and two heresies lurk in you;

(4) And she shouted to the evil spirit thus: 'Rise up, thou father of us! for I will cause that conflict in the world wherefrom the distress and injury of Aûharmazd and the archangels will arise.'

(26) But you did not recognize the deceitfulness of this one when you received him as a true friend. For he casts into your heart evil thoughts as good ones, and hypocrisy in the guise of true wisdom, avidity in the guise of conservative frugality, love of glory in the guise of that which is beautiful, boastfulness and pride in the guise of great austerity, and godlessness as great godliness. For he who says, "I have many gods," is godless. And he casts spurious knowledge into your heart in the guise of mysterious words. Who will be able to comprehend his thoughts and devices, which are varied, since he is a Great Mind for those who wish to accept him as king?

(6) Aûharmazd spoke to Mashya and Mashyôî thus: 'You are man, you are the ancestry of the world, and you are created perfect in devotion by me; perform devotedly the duty of the law, think good thoughts, speak good words, do good deeds, and worship no demons!'

(170) O security! the devil watcheth for thee. O high-mindedness! thou art a hellish fire. O beauty, pomp or bravery! thou art a dark valley. O potency of dominion! thou art a raging and a tearing of the hellish fire. O selfvindication or vengeance! thou art the fierce wrath of God.