Fravashi
Fravashi (Avestan: 𐬟𐬭𐬀𐬎𐬎𐬀𐬴𐬌 "fravaṣ̌i", ) is the Avestan language 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 (Pahlavi  books), Avestan "fravashi" continues as Middle Persian (and -w- forms, etc), , or . The last days of a year, called (compare Modern Persian: "farvardin", first month within the Persian calendar), are dedicated to the . 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 "fravashi"s. The winged-disc symbol of Zoroastrianism is traditionally interpreted as a depiction of a . Etymology. The word is commonly perceived to have "var-" "to choose," as its root. From reconstructed (/rt/ clusters in Avestan usually appear as /š/), 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 , 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." In scripture. Like most other Zoroastrian "yazata"s, the "fravashi"s 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 "fravashi"s of the righteous" (ashavan). In chapter 57 of the "Yasna", the "fravashi"s 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 is "Yasht" 13 ( "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 "fravashi"s are presented on the same level as the lesser "yazata"s. "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. It is also the second-most frequently recited "Yasht" (after "Yasht" 1 to Mazda). 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. 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 "fravashi"s" (13.1-2). Moreover, Mazda is presented as acknowledging that without the help of the "fravashi"s, cattle and men would have been lost to Angra Mainyu. "This declaration is wholly unorthodox, and unsupported by any other  text." Verses 14-15, as also several other verses scattered through the text, describe how the "fravashi"s 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. In 13.49-52, the hymn turns to the function of the "fravashi"s in relation to the dead. There, the "fravashi"s 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. In "Yt." 13.65-68, the are associated with prosperity, and annually strive to ensure that "family, set and as distinct parts of a mortal 's immaterial nature. 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". This co-identification also occurs elsewhere in the Avesta, such as in "Yasna" 16.7, where it is explicit. 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). In tradition. 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"<nowiki>'s</nowiki> 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"). In  the "Bundahishn"<nowiki>'s</nowiki> 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 "fravashi"s 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). In another cosmological myth ("Zadspram" 3.2-3), when Angra Mainyu breaks into the created world, the "fravashi"s draw together  on the rim of the sky to imprison him. The "Denkard", "Shikand gumanic vichar", "Menog i khrat", "Zatspram", and several other works together include an extensive theological exegesis on the distinction between and (material and immaterial) aspects of creation, and between the and . In the hierarchy of the "yazatas", the "fravashi"s 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 "fravashi"s preside over the 19th day of the month and the first month of the  year, and both are named after the "fraward"s. The intersection of the month-name and day-name dedications are the name-day feast of the "fraward"s. 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 "fraward"s.