Here also we find traces of the Avesta underlying the poem. In the Avesta Aurvataçpa, now Lohrasp, and Vistaçpa, now Gushtasp, form a group distinct from the most ancient princes. Firdusi represents Kai Chosru as making Lohrasp his successor in spite of the murmurs of the nobles. Arejataçpa, now Arjasp, the Turanian, sacrifices in the Avesta in order to obtain victory over Vistaçpa, and the great equestrian, Zairivairi, the brother of Vistaçpa. In Firdusi this brother, the bravest warrior of Iran against Turan, is Zarir. In the Avesta Vistaçpa conquers Arejataçpa; in Firdusi Arjasp finally succumbs in the conflict. In the Avesta Jamaçpa is a prince of great influence with Vistaçpa; in Firdusi he is his faithful counsellor. In the Avesta Zarathrustra offers sacrifice that he may unite with the warlike Vistaçpa, and that the king's consort Hutaoça may impress the law on her memory (p. 37); in Firdusi Gushtasp and his wife receive the new law. According to the Avesta Vistaçpa has given his support and protection to the law, has set up the law in the world, and given it a high position, and made the path broad for purity. In Firdusi Isfendyar is sent to spread abroad the new law over the earth. The Avesta mentions twenty-nine sons of Vistaçpa, Firdusi even more; in both Çpentodata (Isfendyar) has the first place. In the Avesta Zarathrustra pronounces a blessing on Vistaçpa, in Firdusi he pronounces it on Isfendyar. That the latter was extolled, even in the Avesta, as supporting the faith and spreading it abroad--though our fragments do not allow us to draw any further conclusions--is nevertheless clear from the creed of the Parsees: "I abide in the law which the lord Ormuzd taught to Zartusht, and Zartusht to king Gushtasp, and Gushtasp to Frashaostra (p. 62), Jamasp, and Isfendyar, and these to all the faithful in the world." Firdusi has made use of the spread of the new law by Isfendyar, in order to bring to a conclusion the legend of Sejestan which he connects with the tradition of the Avesta, and to provide an adequate motive for the fall of the mighty Rustem of Ghasna, the descendant of the mighty Kereçaçpa. In his zeal for the faith, Isfendyar demands more than Rustem can grant; the champion of the faith is stronger in the conflict than Rustem; and the latter, in order to keep his honour, avails himself of wicked magical arts. We have seen what was the occupation of the two eagles of the sky, Amru and Chamru, at the tree in Lake Vourukasha, which bears the seeds of all life (p. 172). To these arts the champion of the faith succumbs, but by his success the victor has pronounced judgment on himself.