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Fravashi

May 03, 2023

For the 2014 Australian film, see Fravashi (film).

Fravashi (Avestan: 𐬟𐬭𐬀𐬎𐬎𐬀𐬴𐬌, romanized: fravaṣ̌i, /frəˈvɑːʃi/) is the Avestan term for the Zoroastrian concept of a personal spirit of an individual, whether dead, living, or yet-unborn. The fravashi of an individual sends out the urvan (often translated as 'soul') into the material world to fight the battle of good versus evil. On the morning of the fourth day after death, the urvan is imagined to return to its fravashi, where its experiences in the material world are collected to assist the next generation in their fight between good and evil.

In the 9/10th-century works of Zoroastrian tradition, the Pahlavi books, Avestan fravashi continues as Middle Persian fravard (and -w- forms, fraward etc), fravahr, fravash or fravaksh.[1] The last days of a year, called frawardigan (compare New Persian farvardin, first month within the Persian calendar), are dedicated to the fravashis. The first month of the year as well as the 19th day of each month are considered under the protection of, and named after, the fravashis. The winged-disc symbol of Zoroastrianism is traditionally interpreted as a depiction of a fravashi.

Etymology

The word fravashi is commonly perceived to have var- "to choose," as its root. From reconstructed *fravarti (/rt/ clusters in Avestan usually appear as /š/), fravashi could then mean "one who has been selected (for exaltation)." The same root, in the sense of "to choose/profess a faith," is found in the word fravarane, the name of the Zoroastrian credo.

Other interpretations take other meanings of var- into consideration: Either as var- "to cover" that in a bahuvrihi with fra- "to ward" provides "protective valor," or a derivation from var- "to make/be pregnant" which gives "promoter of birth, birth-spirit." One interpretation considers a derivation from vart- "turn" hence "turning away, departing, death." The Epistles of Zadspram, a 10th century exegetical work, derives fravashi from fra-vaxsh "to grow forth."[2]

In scripture

Like most other Zoroastrian yazatas, the fravashis are not mentioned in the Gathas. The earliest mention of them is in the Old Avestan Yasna Haptanghaiti (Y. 37) which includes an invocation of "the fravashis of the righteous" (ashavan). In chapter 57 of the Yasna, the fravashis are responsible for the course of the sun, moon, and stars (and will do so until the renovation of this world), and in nurturing waters and plants, and protecting the unborn in the womb.

The principal source of information on the fravashis is Yasht 13 (frawardin Yasht), the hymn that is addressed to them and in which they appear as beings who inhabit the stratosphere, and aid and protect those who worship them, and in which the fravashis are presented on the same level as the lesser yazatas.[3]Yasht 13 is one of the eight "great" yashts, and at 158 verses the longest text in the collection, and one of the better preserved ones as well.[4] It is also the second-most frequently recited Yasht (after Yasht 1 to Mazda).[4] Several different authors contributed to the hymn, and its literary quality is uneven; while some verses are rich in traditional poetic phrases, others are of dully imitative prose.[3] The frequently repeated kshnuman (formulaic invocation) of Yasht 13 is "We worship the good, strong, bounteous fravašis of the righteous (ashavan)."

Yasht 13 begins with a cosmogonical chapter in which the Creator Ahura Mazda is portrayed as acknowledging that material creation was brought about with the assistance of "many hundreds, many thousands, many tens of thousands" of "mighty, victorious fravashis" (13.1-2). Moreover, Mazda is presented as acknowledging that without the help of the fravashis, cattle and men would have been lost to Angra Mainyu. "This declaration is wholly unorthodox, and unsupported by any other text."[3] Verses 14-15, as also several other verses scattered through the text, describe how the fravashis continue to sustain the material world and mankind in the post-creation phase of the world. Verses 16-17, as also several other later verses, celebrate their military prowess and assistance in battle, where they are invoked. Verse 20 includes an injunction to memorize their invocation, so as to be able to call on them in times of need.[3]

In 13.49-52, the hymn turns to the function of the fravashis in relation to the dead. There, the fravashis of the dead are said to return to their (former) homes during the last days of the year (Hamaspathmaedaya, frawardigan), hoping to be worshipped and receive gifts, in exchange for which they bless those who live there. This section (karda), known to priests by its opening words as the ya visatha, also appears in Siroza 1/2 and several Afrinagans, notably those of Arda Fravash (the 'righteous fravash') and Dahman (the yazata of prayer), and is thus a frequently recited passage.[3] In Yt. 13.65-68, the fravashi are associated with prosperity, and annually strive to ensure that "family, settlement, tribe, and country" has rain. Verses 149 and 155 are likewise related to the urvan of the dead, and offer worship to both urvan and fravashi as distinct parts of a mortal's immaterial nature.[5] And while they are said to have martial prowess in some passages, elsewhere (13.49-52, 13.96-144), they are co-eval with the relatively helpless urvan.[6] This co-identification also occurs elsewhere in the Avesta, such as in Yasna 16.7, where it is explicit.[7]

According to Mary Boyce, the perplexing anomalies of Yasht 13 are residual traces of fravashi cult, which she defines as a form of an ancestor worship and/or hero-cult that developed during (what she calls) the 'Iranian Heroic Age' (c. 1500 BCE onwards).[8]

In tradition

 
A graphic depiction similar to one carved in Persepolis.

Although there is no physical description of a fravashi in the Avesta, the faravahar, one of the best known symbols of Zoroastrianism, is commonly believed to be the depiction of one. The attribution of the name (which derives from the Middle Iranian word for fravashi) to the symbol is probably a later development. In Avestan language grammar, the fravashi are unmistakably female, while the faravahar symbol is unmistakably male.

In the Denkard's myth of Zoroaster's conception (Dk., 7.2.15-47), his frawahr is sent down from heaven within a unique hom-plant to be united on earth with his mortal body (tanu) and appointed glory (xwarrah).[9] In the Bundahishn's creation myth narrates a fable in which the fravashis are given a choice of either remaining protected with Ahura Mazda, or being born into mortals, suffering but also helping bring about the defeat of Angra Mainyu. The fravashis are shown the future before the creation of the getik material world. Ohrmazd's offer of security with inaction is rejected and the fravashi consent to enter the material world as active allies in the battle against evil (GBd. 34.12f).[10] In another cosmological myth (Zadspram 3.2-3), when Angra Mainyu breaks into the created world, the fravashis draw together on the rim of the sky to imprison him.[9] The Denkard, Shikand gumanic vichar, Menog i khrat, Zatspram, and several other works together include an extensive theological exegesis on the distinction between getik and menok (material and immaterial) aspects of creation, and between the fraward and urvan.[11]

In the hierarchy of the yazatas, the fravashis are the assistants of the Amesha Spenta Haurvatat (Middle Persian: Khordad) of "Wholeness", whose special domain are "the Waters" (Avestan Apo, Middle Persian: Aban).

In the day-name dedications of the Zoroastrian calendar, the fravashis preside over the 19th day of the month and the first month of the year, and both are named after the frawards. The intersection of the month-name and day-name dedications are the name-day feast of the frawards. This feast day of farvardin jashan is especially observed by Zoroastrians who have lost a relative in the preceding year. Additionally, the fourth watch (gah) of the twenty-four-hour day, from sunset to midnight, is under the protection of the frawards.

References

Citations
  1. ^ Boyce 2001a, p. 195.
  2. ^ Bailey 1943, p. 109.
  3. ^ a b c d e Boyce 2001b, p. 200.
  4. ^ a b Boyce 2001b, p. 199.
  5. ^ Boyce 2001b, p. 201.
  6. ^ Boyce 2001a, p. 196.
  7. ^ Boyce 2001a, p. 197.
  8. ^ Boyce 2001a, pp. 195–198.
  9. ^ a b Boyce 2001b, p. 197.
  10. ^ Bailey 1943, pp. 108–109.
  11. ^ Bailey 1943, pp. 97–118.
Works cited
  • Bailey, Harold Walter (1943), Zoroastrian Problems in the Ninth-Century Books, Ratanbai Katrak Lectures, Oxford: Clarendon.
  • Boyce, Mary (2001a), "Fravaši", Encyclopedia Iranica, vol. 10, Costa Mesa: Mazda, pp. 195–199
  • Boyce, Mary (2001b), "Frawardīn Yašt", Encyclopedia Iranica, vol. 10, Costa Mesa: Mazda, pp. 199–201.
  • Malandra, William (1971), The Fravaši Yašt, Ann Arbor: University Microfilms
  • Narten, Joanna (1985), "Avestisch frauuaši", Indo-Iranian Journal, 28: 35–48, doi:10.1163/000000085790081930

May 03, 2023
fravashi, 2014, australian, film, film, avestan, 𐬟𐬭𐬀𐬎𐬎𐬀𐬴𐬌, romanized, fravaṣ, ɑː, avestan, term, zoroastrian, concept, personal, spirit, individual, whether, dead, living, unborn, fravashi, individual, sends, urvan, often, translated, soul, into, material, wor. For the 2014 Australian film see Fravashi film Fravashi Avestan 𐬟𐬭𐬀𐬎𐬎𐬀𐬴𐬌 romanized fravaṣ i f r e ˈ v ɑː ʃ i is the Avestan term for the Zoroastrian concept of a personal spirit of an individual whether dead living or yet unborn The fravashi of an individual sends out the urvan often translated as soul into the material world to fight the battle of good versus evil On the morning of the fourth day after death the urvan is imagined to return to its fravashi where its experiences in the material world are collected to assist the next generation in their fight between good and evil In the 9 10th century works of Zoroastrian tradition the Pahlavi books Avestan fravashi continues as Middle Persian fravard and w forms fraward etc fravahr fravash or fravaksh 1 The last days of a year called frawardigan compare New Persian farvardin first month within the Persian calendar are dedicated to the fravashis The first month of the year as well as the 19th day of each month are considered under the protection of and named after the fravashis The winged disc symbol of Zoroastrianism is traditionally interpreted as a depiction of a fravashi Contents 1 Etymology 2 In scripture 3 In tradition 4 ReferencesEtymology EditThe word fravashi is commonly perceived to have var to choose as its root From reconstructed fravarti rt clusters in Avestan usually appear as s fravashi could then mean one who has been selected for exaltation The same root in the sense of to choose profess a faith is found in the word fravarane the name of the Zoroastrian credo Other interpretations take other meanings of var into consideration Either as var to cover that in a bahuvrihi with fra to ward provides protective valor or a derivation from var to make be pregnant which gives promoter of birth birth spirit One interpretation considers a derivation from vart turn hence turning away departing death The Epistles of Zadspram a 10th century exegetical work derives fravashi from fra vaxsh to grow forth 2 In scripture EditLike most other Zoroastrian yazatas the fravashis are not mentioned in the Gathas The earliest mention of them is in the Old Avestan Yasna Haptanghaiti Y 37 which includes an invocation of the fravashis of the righteous ashavan In chapter 57 of the Yasna the fravashis are responsible for the course of the sun moon and stars and will do so until the renovation of this world and in nurturing waters and plants and protecting the unborn in the womb The principal source of information on the fravashis is Yasht 13 frawardin Yasht the hymn that is addressed to them and in which they appear as beings who inhabit the stratosphere and aid and protect those who worship them and in which the fravashis are presented on the same level as the lesser yazatas 3 Yasht 13 is one of the eight great yashts and at 158 verses the longest text in the collection and one of the better preserved ones as well 4 It is also the second most frequently recited Yasht after Yasht 1 to Mazda 4 Several different authors contributed to the hymn and its literary quality is uneven while some verses are rich in traditional poetic phrases others are of dully imitative prose 3 The frequently repeated kshnuman formulaic invocation of Yasht 13 is We worship the good strong bounteous fravasis of the righteous ashavan Yasht 13 begins with a cosmogonical chapter in which the Creator Ahura Mazda is portrayed as acknowledging that material creation was brought about with the assistance of many hundreds many thousands many tens of thousands of mighty victorious fravashis 13 1 2 Moreover Mazda is presented as acknowledging that without the help of the fravashis cattle and men would have been lost to Angra Mainyu This declaration is wholly unorthodox and unsupported by any other text 3 Verses 14 15 as also several other verses scattered through the text describe how the fravashis continue to sustain the material world and mankind in the post creation phase of the world Verses 16 17 as also several other later verses celebrate their military prowess and assistance in battle where they are invoked Verse 20 includes an injunction to memorize their invocation so as to be able to call on them in times of need 3 In 13 49 52 the hymn turns to the function of the fravashis in relation to the dead There the fravashis of the dead are said to return to their former homes during the last days of the year Hamaspathmaedaya frawardigan hoping to be worshipped and receive gifts in exchange for which they bless those who live there This section karda known to priests by its opening words as the ya visatha also appears in Siroza 1 2 and several Afrinagans notably those of Arda Fravash the righteous fravash and Dahman the yazata of prayer and is thus a frequently recited passage 3 In Yt 13 65 68 the fravashi are associated with prosperity and annually strive to ensure that family settlement tribe and country has rain Verses 149 and 155 are likewise related to the urvan of the dead and offer worship to both urvan and fravashi as distinct parts of a mortal s immaterial nature 5 And while they are said to have martial prowess in some passages elsewhere 13 49 52 13 96 144 they are co eval with the relatively helpless urvan 6 This co identification also occurs elsewhere in the Avesta such as in Yasna 16 7 where it is explicit 7 According to Mary Boyce the perplexing anomalies of Yasht 13 are residual traces of fravashi cult which she defines as a form of an ancestor worship and or hero cult that developed during what she calls the Iranian Heroic Age c 1500 BCE onwards 8 In tradition Edit A graphic depiction similar to one carved in Persepolis Although there is no physical description of a fravashi in the Avesta the faravahar one of the best known symbols of Zoroastrianism is commonly believed to be the depiction of one The attribution of the name which derives from the Middle Iranian word for fravashi to the symbol is probably a later development In Avestan language grammar the fravashi are unmistakably female while the faravahar symbol is unmistakably male In the Denkard s myth of Zoroaster s conception Dk 7 2 15 47 his frawahr is sent down from heaven within a unique hom plant to be united on earth with his mortal body tanu and appointed glory xwarrah 9 In the Bundahishn s creation myth narrates a fable in which the fravashis are given a choice of either remaining protected with Ahura Mazda or being born into mortals suffering but also helping bring about the defeat of Angra Mainyu The fravashis are shown the future before the creation of the getik material world Ohrmazd s offer of security with inaction is rejected and the fravashi consent to enter the material world as active allies in the battle against evil GBd 34 12f 10 In another cosmological myth Zadspram 3 2 3 when Angra Mainyu breaks into the created world the fravashis draw together on the rim of the sky to imprison him 9 The Denkard Shikand gumanic vichar Menog i khrat Zatspram and several other works together include an extensive theological exegesis on the distinction between getik and menok material and immaterial aspects of creation and between the fraward and urvan 11 In the hierarchy of the yazatas the fravashis are the assistants of the Amesha Spenta Haurvatat Middle Persian Khordad of Wholeness whose special domain are the Waters Avestan Apo Middle Persian Aban In the day name dedications of the Zoroastrian calendar the fravashis preside over the 19th day of the month and the first month of the year and both are named after the frawards The intersection of the month name and day name dedications are the name day feast of the frawards This feast day of farvardin jashan is especially observed by Zoroastrians who have lost a relative in the preceding year Additionally the fourth watch gah of the twenty four hour day from sunset to midnight is under the protection of the frawards References EditCitations Boyce 2001a p 195 Bailey 1943 p 109 a b c d e Boyce 2001b p 200 a b Boyce 2001b p 199 Boyce 2001b p 201 Boyce 2001a p 196 Boyce 2001a p 197 Boyce 2001a pp 195 198 a b Boyce 2001b p 197 Bailey 1943 pp 108 109 Bailey 1943 pp 97 118 Works citedBailey Harold Walter 1943 Zoroastrian Problems in the Ninth Century Books Ratanbai Katrak Lectures Oxford Clarendon Boyce Mary 2001a Fravasi Encyclopedia Iranica vol 10 Costa Mesa Mazda pp 195 199 Boyce Mary 2001b Frawardin Yast Encyclopedia Iranica vol 10 Costa Mesa Mazda pp 199 201 Malandra William 1971 The Fravasi Yast Ann Arbor University Microfilms Narten Joanna 1985 Avestisch frauuasi Indo Iranian Journal 28 35 48 doi 10 1163 000000085790081930 Retrieved from https en wikipedia org w index php title Fravashi amp oldid 1150654944, wikipedia, wiki, book, books, library,

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