[1204] Spiegel, Eranische Alterthumskunde, ii, 34 ff.; A. V. Williams Jackson, Iranische Religion (in Geiger and Kuhn's Grundriss der iranischen Philologie, ii, 637).
[1205] The six are: Vohumanah (Good Thought or Good Mind), Khshathra Vairya (Best or Wished-for Righteous Realm or Law), Spenta Armaiti (Holy Harmony), Asha Vahista (Perfect Righteousness or Piety), Haurvatat (Well-being), Ameretat (Immortality).
[1206] On these and certain minor divinized conceptions of time see Spiegel, op. cit., ii, 4-17. On the Hindu personification of time see Bloomfield, Religion of the Veda, p. 244 ff. In these and similar cases time, containing all things, is conceived of as the producer of all things, and the line between personification and hypostatization is not always clearly defined. For the influence of astrology on the deification of time, see Cumont, Les religions orientates parmi les peuples romains, chap. vii (on astrology and magic), p. 212 f., paragraph on new deities, and notes thereto. Hubert, "La représentation du temps dans la religion et la magie" (in Mélanges de l'histoire des religions), p. 190, distinguishes between the notation of favorable and unfavorable times (and the nonchronological character of mythical histories) and the calendar, which counts moments continuously.
[1207] On a supposed relation between the Amesha-spentas and the Vedic Adityas see Roth, in Zeitschrift der deutschen morgenländischen Gesellschaft, vi, 69 f.; Macdonell, Vedic Mythology, p. 44; Bloomfield, Religion of the Veda, p. 134 f. Cf. also L. H. Gray (on the derivation of the Amshaspands from material gods), in Archiv für Religionswissenschaft, vii (1904), 345.
[1208] Cf. J. B. Carter, De Deorum Romanorum Cognominibus.
[1209] Cf. Boissier, La religion romaine, i, 9.
[1210] Cf. Farnell, Cults of the Greek States, v, 442 ff.
[1211] They survive in later times to some extent in the form of patron and other local saints, Christian and Moslem.
[1212] Cf. Bloomfield's classification of deities (Religion of the Veda, p. 96) partly according to the degree of clearness with which characters belonging to physical nature appear: "translucent" gods are those whose origin in nature is obvious; "transparent" gods are half-personified nature objects.
[1213] Cf. Tylor, Primitive Culture, ii, 285 ff.