2. The Vital principle-(or Jiva)- 2. Ushtanas-Vital heat a form of force indestructible, (or force). and when disconnected with one set of atoms, becoming attracted immediately by others. 3. The Astral body (Linga- 3. Keherpas Aerial form, sharira) composed of highly the airy mould, (Per. Kaleb). etherealized matter; in its habitual passive state, the perfect but very shadowy duplicate of the body; its activity, consolidation and form depending entirely on the Kama-rupa. 4. The Astral shape (Kama- 4. Tevishis-Will, or where rupa or body of desire, a sentient consciousness is principle defining the con- formed, also fore-knowledge. figuration of-- 5. The animal or Physical 5. Baodhas (in Sanskrit, intelligence or Conscious- Buddhi)-Body of physical ness or Ego, analogous to, consciousness, perception by though proportionally higher the senses or animal soul. in the senses or the animal degree than the reason, instinct, memory, imagination &c., existing in the higher animals. 6. The Higher or Spiritual 6. Urawanem (Per. Rawan) intelligence or consciousness, -Soul, that which gets its spiritual Ego, in which or reward or punishment mainly resides the sense of after death. consciousness in the perfect man, though the lower dimmer animal consciousness co-exists in No. 5. 7. The Spirit-an emanation from 7. Frawashem or Farohar- the ABSOLUTE uncreated; eternal; Spirit (the guiding energy a state rather than a being. which is with every man, is absolutely independent, and, without mixing with any worldly object, leads man to good. The spark of divinity in every being). The above is given in the Avesta as follows:-- "We declare and positively make known this (that) we offer (our) entire property (which is) the body (the self consisting of) bones (tanwas), vital heat (ushtanas), aerial form (keherpas), knowledge (tevishis), consciousness (baodhas), soul (urwanem), and spirit (frawashem), to the prosperous, truth-coherent (and) pure Gathas (prayers)." The ordinary Gujarathi translation differs from Spiegel's, and this latter differs very slightly from what is here given. Yet in the present translation there has been made no addition to, or omission from, the original wording of the Zend text. The grammatical construction also has been preserved intact. The only difference, therefore, between the current translations and the one here given is that ours is in accordance with the modern corrections of philological research which make it more intelligible, and the idea perfectly clear to the reader.