The word translated “aerial form” has come down to us without undergoing any change in the meaning.  It is the modern Persian word kaleb, which means a mould, a shape into which a thing is cast, to take a certain form and features.  The next word is one about which there is a great difference of opinion.  It is by some called strength, durability, i.e., that power which gives tenacity to and sustains the nerves.  Others explain it as that quality in a man of rank and position which makes him perceive the result of certain events (causes), and thus helps him in being prepared to meet them.  This meaning is suggestive, though we translate it as knowledge, or foreknowledge rather, with the greatest diffidence.  The eighth word is quite clear.  That inward feeling which tells a man that he knows this or that, that he has or can do certain things—­is perception and consciousness.  It is the inner conviction, knowledge and its possession.  The ninth word is again one which has retained its meaning and has been in use up to the present day.  The reader will at once recognize that it is the origin of the modern word Rawan.  It is (metaphorically) the king, the conscious motor or agent in man.  It is that something which depends upon and is benefited or injured by the foregoing attributes.  We say depends upon, because its progress entirely consists in the development of those attributes.  If they are neglected, it becomes weak and degenerated, and disappears.  If they ascend on the moral and spiritual scale, it gains strength and vigour and becomes more blended than ever to the Divine essence—­the seventh principle.  But how does it become attracted toward its monad?  The tenth word answers the question.  This is the Divine essence in man.  But this is only the irresponsible minister (this completes the metaphor).  The real master is the king, the spiritual soul.  It must have the willingness and power to see and follow the course pointed out by the pure spirit.  The vizir’s business is only to represent a point of attraction, towards which the king should turn.  It is for the king to see and act accordingly for the glory of his own self.  The minister or spirit can neither compel nor constrain.  It inspires and electrifies into action; but to benefit by the inspiration, to take advantage of it, is left to the option of the spiritual soul.

If, then, the Avesta contains such a passage, it must fairly be admitted that its writers knew the whole doctrine concerning spiritual man.  We cannot suppose that the ancient Mazdiasnians, the Magi, wrote this short passage, without inferring from it, at the same time, that they were thoroughly conversant with the whole of the occult theory about man.  And it looks very strange indeed, that modern Theosophists should now preach to us the very same doctrines that must have been known and taught thousands of years ago by the Mazdiasnians,—­the passage is quoted from one of their oldest writings.  And