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Rh faith. Hence it is that we find in the oft-repeated formulas of the Later Avestan texts that sacrifice, invocation, propitiation, and glorification are offered to them for the furtherance of prosperity in the world of righteousness. Nor must it be forgotten that in his benedictions upon King Vishtaspa the prophet invokes upon his royal patron the blessings of brightness, glory, riches, swift horses, and good sons that come as a benign gift from the archangels. The ceremonials performed in honour of the Amesha Spentas by unholy priests delight them not; on the other hand, distress and harm flee from that worshipper whose homage has reached them. When their loving votary performs his devotions and finds his spirit inflamed by their love, he forthwith dedicates to them the very life of his body and all his earthly possessions.

His place in the Later Avesta. As the first in the creation of Ahura Mazda, Vohu Manah retains his pre-eminent position in the Later Avestan period. He occupies his seat next to Ahura Mazda in the celestial council. The other archangels live in him. In some cases Vohu Manah does not stand as the name of the archangel, but simply connotes its ordinary meaning good mind or thought. In fact, as in the Gathas, there is a subtlety of meaning that makes it difficult to decide in translation whether the concept or the archangel is intended. In Vd. 19. 20, 23-25 the term designates a good man or even clean clothes.

Vohu Manah guards wisdom. Vohu Manah's khratu, or wisdom, which occurs in the Gathas, is now classified in the later texts into two distinct types, āsna khratu, 'innate wisdom,' and gaoshosruta khratu, 'acquired wisdom.' These two types of knowledge are spoken of as objects worthy of sacrifice and propitiation. Ahura Mazda accordingly asks Zarathushtra to seek knowledge all the night long, because the true priest and