bones_.

*** The Greater Bundehesh connects the demon Bûiti with the
Indian Buddha, and J. Darmestefer seems inclined to accept
this interpretation. In this case we must either admit that
the demon Bûiti is of relatively late origin, or that he
has, in the legend of Zoroaster, taken the place of a demon
whose name resembled his own closely enough to admit of the
assimilation.

The female demons, the Bruges, the Incubi (Yâtus), the Succubi
(Pairîka), the Peris of our fairy tales, mingled familiarly with mankind
before the time of the prophet, and contracted with them fruitful
alliances, but Zoroaster broke up their ranks, and prohibited them
from becoming incarnate in any form but that of beasts; their hatred,
however, is still unquenched, and their power will only be effectually
overthrown at the consummation of time. It is a matter of uncertainty
whether the Medes already admitted the possibility of a fresh
revelation, preparing the latest generations of mankind for the advent
of the reign of good. The traditions enshrined in the sacred books
of Iran announce the coming of three prophets, sons of Zoroaster
--Ukhshyatereta, Ukhshyatnemô, and Saoshyant* --who shall bring about
universal salvation.

* The legend ran that they had been conceived in the waters
of the lake Kansu. The name Saoshyant signifies _the useful
one, the saviour_; Ukshyate-reta, _he who malces the good
increase_; Ukshyatnemô, _he who makes prayer increase_.

Saoshyant, assisted by fifteen men and fifteen pure women, who have