Fravashi (Avestan:𐬟𐬭𐬀𐬎𐬎𐬀𐬴𐬌,romanized: frauuaṣ̌i,/frəˈvɑːʃi/) is theAvestan term for theZoroastrian concept of a personal spirit of an individual, whether dead, living, or yet-unborn. Thefravashi of an individual sends out theurvan (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, theurvan returns to itsfravashi, where its experiences in the material world are collected to assist the next generation in their fight betweengood and evil.
In the 9/10th-century works of Zoroastrian tradition, thePahlavi books, Avestanfravashi continues asMiddle Persianfravard (and -w- forms,fraward etc),fravahr,fravash orfravaksh.[1] The last days of a year, calledfrawardigan (compareNew Persianfarvardin, first month within the Persian calendar), are dedicated to thefravashis. The first month of the year as well as the 19th day of each month are considered under the protection of, and named after, thefravashis. The winged-disc symbol of Zoroastrianism is traditionally interpreted as a depiction of afravashi.
The wordfravashi is commonly perceived to havevar- "to choose," as its root. From reconstructed*fravarti (/rt/ clusters inAvestan 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 wordfravarane, the name of the Zoroastriancredo.
Other interpretations take other meanings ofvar- into consideration: Either asvar- "to cover" that in abahuvrihi withfra- "to ward" provides "protective valor," or a derivation fromvar- "to make/be pregnant" which gives "promoter of birth, birth-spirit." One interpretation considers a derivation fromvart- "turn" hence "turning away, departing, death." TheEpistles of Zadspram, a 10th century exegetical work, derivesfravashi fromfra-vaxsh "to grow forth."[2]
Like most other Zoroastrianyazatas, thefravashis are not mentioned in theGathas. The earliest mention of them is in the Old AvestanYasna Haptanghaiti (Y. 37) which includes an invocation of "thefravashis of the righteous" (ashavan). In chapter 57 of theYasna, thefravashis 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 thefravashis is theFrawardin 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 thefravashis are presented on the same level as the lesseryazatas.[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 recitedYasht (afterYasht 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 repeatedkshnuman (formulaic invocation) ofYasht 13 is "We worship the good, strong, bounteous fravašis of the righteous (ashavan)."
Yasht 13 begins with a cosmogonical chapter in which the CreatorAhura 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, victoriousfravashis" (13.1-2). Moreover, Mazda is presented as acknowledging that without the help of thefravashis, cattle and men would have been lost toAngra 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 thefravashis 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 thefravashis in relation to the dead. There, thefravashis 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 theya visatha, also appears inSiroza 1/2 and severalAfrinagans, notably those of Arda Fravash (the 'righteous fravash') andDahman (theyazata of prayer), and is thus a frequently recited passage.[3] InYt. 13.65-68, thefravashi 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 theurvan of the dead, and offer worship to bothurvan andfravashi 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 helplessurvan.[6] This co-identification also occurs elsewhere in the Avesta, such as inYasna 16.7, where it is explicit.[7]
According to Mary Boyce, the perplexing anomalies ofYasht 13 are residual traces offravashi 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]
Although there is no physical description of afravashi in theAvesta, thefaravahar, 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 theMiddle Iranian word forfravashi) to the symbol is probably a later development. InAvestan language grammar, thefravashi are unmistakably female, while thefaravahar symbol is unmistakably male.
In theDenkard's myth of Zoroaster's conception (Dk., 7.2.15-47), hisfrawahr is sent down from heaven within a uniquehom-plant to be united on earth with his mortal body (tanu) and appointed glory (xwarrah).[9] In theBundahishn'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. Thefravashis are shown the future before the creation of thegetik material world. Ohrmazd's offer of security with inaction is rejected and thefravashi 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, thefravashis draw together on the rim of the sky to imprison him.[9] TheDenkard,Shikand gumanic vichar,Menog i khrat,Zatspram, and several other works together include an extensive theological exegesis on the distinction betweengetik andmenok (material and immaterial) aspects of creation, and between thefraward andurvan.[11]
In the hierarchy of theyazatas, thefravashis are the assistants of theAmesha SpentaHaurvatat (Middle Persian:Khordad) of "Wholeness", whose special domain are "the Waters" (AvestanApo, Middle Persian:Aban).
In the day-name dedications of theZoroastrian calendar, thefravashis preside over the 19th day of the month and the first month of the year, and both are named after thefrawards. The intersection of the month-name and day-name dedications are the name-day feast of thefrawards. This feast day offarvardin 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 thefrawards.
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