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244 The infinity of time and the immensity of space personified—Zrvan Akarana—Zrvan Daregho-khvadhata—Thwasha.
246 The divinities.
248 The nature of the Younger Avestan prayers—Supplicatory prayers—Confessional prayers—Devotional prayers—Benedictory prayers—Imprecatory prayers—Exorcising prayers—Priestly functionaries who conducted the sacrificial ceremonies—Revival of the Indo-Iranian rituals—Animal sacrifices.
257 Dualism in evolution—The earliest non-Zoroastrian writers speak of Zoroastrianism as the religion of dualism—Angra Mainyu—The titles of the Evil Spirit—The counter-creations of Angra Mainyu—Angra Mainyu grovels before Zarathushtra—Angra Mainyu's final defeat—Daevas—The Demons—The work of the demons—Means to confound them—Those who strike terror into the hearts of the demons—The Daeva-worshippers—Zoroastrianism is anti-daeva, or against the demons—Aka Manah—The demon of Evil Mind—Druj—The embodiment of wickedness—Other Drujes—Druj as the personification of bodily impurity under the name Nasu—The barrier between the ashavans and dregvants is still impassable—Indar—A god in the Vedas, a demon in the Avesta—Saurva—Foe to the archangel Khshathra Vairya—Taromaiti—She thwarts devotion—Naonghaithya—A demon of incipient personality—Taurvi and Zairicha—The adversaries of Haurvatat and Ameretat—Astovidhotu—The fiend of death—Vizaresha—This demon's work—Kunda—A demon at the gate of hell—Bushyansta—Sloth personified—Aeshma—The demon of wrath—Buiti—The tempter of Zarathushtra—Apaosha—The demon of drought—Spenjaghri—Apaosha's associate—Azi—Demon of avarice—Vayu—A collaborator of Astovidhotu—Minor demons—Pairikas—The fairies.
278 The theory of rebirth and the binding nature of Karma become axiomatic truths in India—The mightiest of men cower before death—The recital of the sacred formulas on the deathbed of man helps his soul when it leaves the tenement of the body—From this world to that which is beyond—All souls dwell three nights on earth after death—Daena accompanies the soul to die next world—All souls have to make their way across the Chinvat Bridge into heaven or hell—Heaven—Four heavens—A cordial welcome awaits the pious souls in paradise—The pious enjoy eternally what but few mortals enjoy, and then only for a short period in this world—Misvana Gatu—The intermediary place between heaven and hell—Hell—Four hells—The wicked souls reap in incessant tears the crop they have sown in the finite world.
