The Arian period and its conditions and The cult of the Genii in ancient Eran: Two essays,

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THE ARIAN PERIOD AND ITS CONDITIONS AND

m

THE CULT OF THE GENII IN ANCIENT ERAN.

TWO

ESSAYS BY

EUGEN WILHELM, PROFESSO.lt,

JENA

I'NIYERSITY.

§ontbm) PRINTED BY MANECKJI BURJORJT MINOCHERIIOMJI AT THE " BOMBAY SAMACHAR 61

m PI?

1888.

" TRESS,

THE AFJAN PERIOD AND ITS CONDITIONS. It

is

2

generally acknowledged now,

that in a time previous to all history a

nation existed from which the Indians, Persians, Romans, Lithuanians, Slaves and Celts are descendants. To unite these nations in their name by the

extremest

points,

they

are

called

Indo-Germans or Although not a single

Indo-Europeans,
Indo-Celts.

historical source reaches

the help to do

of

more

clown

to this

was possible by comparative philology

primitive people,

it

than

glance

the

at

conditions of this early peiiod, and

r

it

became evident, that the amount of knowledge this ancient nation had already acquired was not inconsiderable. But the abode of this people and the succession in which the different

from

it

were

nations

proceeding

are dubious until to-day.

circumstance only

is

One

entirely evident

:

that the Indians and Persians remain-

5484. 9

r

» «

«

«

«

»

'r

•

c

•

f

•

*/

-

• ??T%.

Ti

, , a

^

..; /--. ...

2

[

]

ed together and continued to develop together

themselves

time

the

after

other

separated from them. of

common

a

long

rather

had

nations this

It is

development, posterior to

Indo-

the abiding together of all the

German

time

nations r but previous to the

separation of the Indians and Persians into

this

nate

which

two different nations,

called the

Arian Period,

is

because at

time both nations used to desig-

by

themselves

The

Arian s.

question

the is

name of now what :

were the acquirements of these Arians at the time when they separated from the

other

Indo-European

and

what

was the

made commonly riie

celebrated

ere

nations,

progress

they

they separated,

orientalist

Professor

Fmedrich Spiegel has undertaken to questions in his answer these two recent learned and interesting book entitled

:

w

The Arian Period and its Leipzig 1S87, and has

Conditions,

excellently solved the task.

of

the

A

survey

of departments taken by the author

different

knowledge is for this purpose and the common

re-

A xw^feK^Btx^etx^etx^fex^itx^

1

—

]

lations of both nations in this respect

^ -&

are

Jf

titled

4

3

[

5 examined.

(See the chapters

en.

—The Names of the Seas, Rivers and Mountains— The Regions of the Heaven — The Denominations of Natural Objects — The :

Manner

The Seasons

of Life

—

Conditions

Social

General Scientific Ideas.) Everywhere

an ample primordial state of knowledge was existing already, so that by the help of our experienced guide we able to trace an image of the life and customs of the early people, which spoke the mother-tongue of all our are

i>

kindred languages, the original and primitive

On a

Indo-European

the other hand,

number

of ideas

we

language.

find everywhere

which

the

other

Indo-European or Indo-Celtic nations, as Spiegel calls them after the example of Lassen and Lagarde, do not share, and which therefore must

have been developed during the Arian period.

The congruity

of the

nations shows itself most

Arian

amply and

characteristically in the department of geography, several names of rivers and countries being common to the

•

* :

:•"

•'

•

.

;

4

[

The name

Arians.

Sarasvati,

the

e. g.,

is

^

]

of the Indian river entirely identic with

Havauvatish

Old— Eranian

or

Haraqaiti, the river called Arachotus

by the Ancients which in the middle age still was called /,<*,) Arrohhash. ,

Likewise the Indian Rasd corresponds Ranha, the name of a river in the

to

north, mentioned in several passages of

the Avesta (Yd. 18.

14, 29.

1,

15,

77. Yt.

27).

5,

63. 12,

Furthermore

we do not only find the Indian river-* name Sindhu in the Eranian Hindu or Heuclu, but even

the geographical

Sapta-Sindhavas answers name Hapta-Hendu. Both the Eranian to the Arian nations have in common the name oi the people Kutu and likewise of

Kamboja, Gandhdra, Pdrthava. If we now turn from geography

to

religion, it is just religion which proves

the fact that the Indians and Eranians

had a period of common development before they separated into two different nations.

The ancient

circuit

Eranians wor-

and moon and the of heaven, and we find the same

shipped the sun

M

t

£l

deities in Indian

worship of

mythology.

and water, of

fire

worship

But the and

air

heaven

earth,

the

reaches

down

to the Indo-Celtic time.

common

to all Indo-celtic nations.

It is

We

like

of

must point out

as Arian the signiand arta, designating

fication of vita

the idea of

regulation.

both nations

is,

Common

furthermore, the

or Haoma-cult, which

is

to

Soma

rightly consi-

dered to be the principal evidence for the original staying together t^

Arian s, for there

is

of the

no doubt that

it

came from one and the same source with both nations* The question whether the Soma-cult Was originally Arian ought indeed still to be examined.

Furthermore

the

Eranians

the

have in

names

Indians

and

common

the

Mitra and Alithra, S4rya and Hvare, Apdmr napdt and A pdm-na pdd, Indra and Indra(See Vd. 10,17. 19, l^Oand the following

of gods

:

,

sometimes occurring epithets Vritra-

han&nd Verethrajan or Verethraghna), Aramati and Armaiti, S&rvatdti and Haurvatdd or Haurvdd, TJpavatat and

^5e<^^o^3C^5e^^5tX3;st3r*i5tx^» 6

[

]

Ndsatya

Uparatdd,

Naon-

and

Pwramdhi and

haithya,

5

Pareridi,

Naraqansa and Nairyosanha, Gandharva and Gandarewa, Druh anp Drug, Caru and Sauru. The Ydtu's belong to the most prominent of malevolent beings, and are called alike by both Arian nations. All the above-cited names of gods give Arians were

evidence that the

still

polytheists.

"

A

rv

peculiar

attention

'4

ought to

be bestowed," as Spiegel points out 315-316, "upon expressions refer-

p.

able to the cult. tably, that the

They prove irrefucommunity of Arian

development was

not confined to re-

comprehended an already rather developed theology. We mention first the important ligious ideas

only, but

designations

Atharvan

of

the

priest

:

sp-lf^

Athravan, which are probably both in connexion with magic spells, and here we must or

)^))^\6-XXi

not overlook the resemblance of the

magic of

spells

the

of the Avesta with

Sumerians.

The

those

name

of

^tX^Bt>C^X^tX^feX^X^ttX

^

:

7

[

mantra

t"?T

may a

]

or

spell,

not

Indo- Celtic

mdntis

period,

made

is

^

yaj or

jjtjj

fice, 3sT,

yajnaoY

theolo-

close

evident by

the expressions concerning crifices:

Greek

the

as

A

shows.

gical connection

orW^-uy

j^

or

or jJ»*|

S^,

wMefc,

proclaim,

^

guages.

RK^

y

or JJ))-"' awe?,

both

in

hankar sacrifice,

to praise,

^TTf%5

sv.fda,

sacri-

yasna, sacri-

*r£f sanshri to make preparations for the

^ stu

sa-

official

yqz to

-"|13-"|*o

fice,

to

mathra

-^0>c-(7

have signified such after the very long

originally

Arian

hymn,

lan-

be

to

is

found in the Avesta as ?py-u&bJ hukhta, but has preserved there the more

ori-

ginal signification (well-spoken).

The

idhma

-*j-(?i}kj-" aesma means the wood employed for sacrifices. Attention must be bestowed upon the

identic ? **T

tf

identic

name

or

of ^f
zaotar for the offering

priest,

ought to be considered

here

other names

of

priests

but

it

that the

are differing.

§

[

tions of offerings

itwrt

as

tr%

over

g.

denominahotra

|r=r

which

for

or

the

must be rethe primitive one. Moreof effusion

rati

or j/ojj^

rditi gift,

prabhriti and j/o^i-jA^ frabereti,*

offering, also

e.

zaothra,

signification

garded

name

we

Furthermore

jjIO^-^I

]

the

reappears

Indian in

afri, but the last-named liturgic

apH

amf!"

the Eranian

signification,

word

it

is

Jicy-" 1

has no

hymn

words

dhuti and

snjjTrT

are identic,

and the

of

The

of praise, benediction in general.

j/o->)J-uj azijuiti

signification

may

have been so too in former times. Lastly* the nearly connected expressions

astu-grausht

and

)K>U-u

sre^i^

^(jo^-^U

sraosd-astw may be mentioned here. The equal formation and signification of

£r|"rrr

samhita

and

jjo_uj

o^-"^

but handaiti must be pointed the outward form of both words ahready shows great difference. Besides out,

resemblances, there are difthese ferences of a kind which ought not overlooked. The fire-places to be

9

[

jjlaces,

the

" vecW,"

1

the

"

^08 "

are

entirely wanting* among likewise the " barhis " of the Indians,

the Eranians,

s

offerings like the Indian "ghrita, havia

sarpis,

Furthermore, there

ajya."

is

nothing corresponding to the offerings Praydjas of grains and dishes, the

and

Anuyajas, the Vashat

The

sacrificial

vessels

are

formulae.

not

same.

The Haoma-cult even

ferent

from the

Indian

is

the dif-

Soma-cult:

while the Eranian

Haoma is compound-

ed with meat, the

Soma must be mixed

up with milk." Of no lesser zance

of

interest for the cogni-

Arian

antiquity

than the

numerous conformities in the department of religion are the epic narratives, which may be the heroic legends, ty of both nations.

common properOn comparing the

mythic

Arian nations one

proved to have been the tales of the

cannot but

feel

ly several

heroes

persuaded that certain-

Indo-Celtic time,

s

must belong e.

g.

to the

Dahaka, Trita

and Manu, but nevertheless there remains a number of merely Arian heroes, the most prominent of whom are Yama

ftfeX^fcX^j fcX^fcX^X^fcX^StX^ K

[

10

]

and Yima with their father Vivasvat or Vivahhdo. Likewise Krigagva and Keresaspa, RikshaandUrekhsa, Kavya Uganas and Kava Usa, Sucravas and Husravanh and Kuril belong certainly to the Arian period, although the resemblances are scanty and the differences in the narrations of the most ancient books of the Arians are great. Lastly,

we T

mention

will not fail to

resemblances

that

may

perhaps

be

traced also in the speculations as to the origin

of

the

world,

the

so-called

cosmogony, of both nations.

By

considering

resemblances

without overlooking

numerous Arian nations

these

of both

the

differences

between them, we come to the result that

they

evidently

once were one

single nation developing in to a

the

certain period,

moment

common

Spiegel places

of separation

not into

the Yedic time,

but before, although

not long before

it.

For the

rest

he

entirely agrees that the Yedic version is

older than the Eranian

considering

the time, but it follows not from that, that it is the original Arian one, but

«r

A'

"

[

notwithstanding'

its

1

nge

doubts

over

K

not

in

most

Spiegel more-

at

all

a

received

Eranians

is

it

respects purely Indian.

that

great

the deal,

A'

most of their acquirements from the Indians, but he rightly points

\p

out that

we

by

fact to draw the

perhaps

this

are not at

all

authorized conclusion,

Eranian culture must wholly be derived from the Vedic. " The mutual relation of both nations that the entire

may have been

similar to that

Greeks and Eomans. border

northern course one,

of the

For the whole

of Eran, the

inter-

with India was a rather easy

and

it

the Indus

was not necessary to go to for

having

contact

with

Indians, as in antiquity all Kabulistan

was Indian. The priesthood of both countries was for the greatest part not sedentary, but wandered to and fro and in such seeking employment, manner knowledge could be propagated, while the differences,

supported by

the difference of the climate, will pro-

bably have developed themselves by degrees. "

(See Spiegel p. 317-18),

£

12

f

]

may have

been,

we must

not by any means forget (as

Spiegel

However

it

says p. 318) that

a

all

Arian culture

is

comparatively recent one, and sur-

passed

Hamitic this

in

antiquity

culture.

culture

by Semitic and

Whether

has

and how

influenced

Arian s, we must leave to

the

the future

to decide. Jen-a, the

23rd of November 1887.

&*JCa&>«kX^>J^

THE CULT OF THE GENII IN ANCIENT ERAN. When

comparative philology bad

incontestably proved the close affinity

who

of the greatest part of the nations

inhabit

Asia and Europe from the

Ganges

to

the shores of Iceland, and

history thus got

intelligence

connection in a time so

of their

remote from

our own that no other notices can give us intelligence thereof, it was

only a

natural consequence to presume these

results,

originally

that

had the

all

from

these nations

same degree of same religion.

culture and one and the

And by

further researches these

con-

jectures were soon brought to evidence. It

was proved that

earliest

already

the

in

time of their tongue the Arians

recognized the presence of divinity the bright,

mena

of

clear

nature.

and sunny Therefore,

called the blue sky, the fertile

2

in

phenothey earth,

\?

[

14

]

the warming

golden their

fire, the bright day, the dawn, and the young spring

DEVAS

or

regulating day

bright GODS, who were and night, time and

ft

by the unalterable laws of the Circumvolution of the sun'and the moon, and were kept holy as the creators of life,

right and moral law. At this early period 1

of the

man

Indo-Crerrnan

was

still

interrupted

and

nation,

when

living in a close and un-

intercourse with

nature,

dependency and weakness the natural phenomena, he

felt his

in face of

personized

them

as

7*

human

beings of

and shape, but greatly superior to their natural and mental

w

who were

Ac

sort

man by

powers, beings into

human

and

help,

still

m ore

interfering

life partly by protection and partly by hurting and destroying. We can trace this creed in the most ancient documents of Indian literature, and we do find it

developed, in

Eran

2 .

For

See SPIEGEL, Die: Arfeehe 'Period unci ihre Zustande p. 127-142. 1

2 Of.

SPIEGEL/Eranisclie Alterthumand following, II, 126, 13G and

slvimde' II, 91

following.

**JO&L^fc^«^^

A!

8

I

15

]

is no country where the contrasts between deserts and fertile land, between rushing streams and sources and

there

sandy wilderness, refreshing mountain

and mild climate, chilling northwind and burning simoom, are so frequent as in Eran. These personifica-

air

Xf

tions of natural powers were so closely

connected with people, that

in

all

the views of the

spite

of a

new and

essentially different religion, the

nations of the present time

served it through thousands

Arian

have preof years*

Various, although more and more disA!

appearing, traces of a belief into benevolent

fairies,

mermaids,

mountain

may be found even now nations of the German race.

spirits, etc.,

among

the

It is easily to be

understood that the

development of religious ideas must be different according to the mental

v

abilities of the

different

nations, the

physical condition of their countries, and their state

of culture,

which

is

the

result of these preliminary conditions.

This

is

particularly the case with the

belief into invisible

genii

who take

16

[

interest in

human

J

welfare and

mis-

fortune, a belief which has undergone

great modifications even with nations

who have

faithfully preserved it as

an

inheritance from their ancient abode, as

Greeks and Romans. 3 While we hear that the IONIAN

e. g.

the

philosophy f of nity as

Th ALES

4

considered divi-

the soul of the

world, the

demons as the cause of its animation and the heroes as the shades of deceased men,)and while Plato presumes for the 5

organization 3

Heroen

of

his

state,

that the

Cf F. A. UKERT " Uber Dainonen, unci Genien" in the "Abhandlungen

Klasse historisch-philologischen der gesellschaft Sachsischen Koniglich 137-219". In Wissenschaften, 1850, II, following pages I have especially used excellent treatise

of

der der the the

EDVARD GERHARD

"Uber Wesen, Verwandtschaft und Ursprung der Damonen und Genien,"in the "Abhandlungen der Konigl. sen

Zu

Akadeinie der Wissenscliaf-

Berlin,|1852."

4 Cf. Athenagoras Legat. pro Christ, c. 21, pro to s Thalus diairei eis theon, eis daimonas, eis uroas alia theon men ton noun tou kosmou eisagei, daimonas de ousias psuchikas, kai uroas tas kechorismesas psuchas ton anthropon. Aristoteles de an. 1, S. PLUT, de plac phil I 8. DIOG. LAERT. I, 27. CIC de legg, II, 11, 5 Plato, de rep. IV, 427 B.

&!>lK^ *JC^SJ^«^^ :

17

i

Worship

of the

]

t

gods, stated

by the

oracle of Delphi ought to be regulated in accordance with this threefold differ-

ence of divine powers, the chief creators of

Greek mythology,

Homer and

Hesiod, do often leave us doubtful as the

to

and

definition

limitation

of

Every god of Homer 6 is likewise called a demon, while the demons of Homer do scarcely ever prethese powers.

sume

to

assert

their personality

or

Olympic gods 7 It is different with Hesiod 8 who tells us of the whole species of demons, multitudes of immortal beings, intermediates between gods and men. Acquainted with human doings and wants, the protectors and benefactors of human race, these demons of Hesiod are floating between heaven and earth their independence from the .

as

A

1

remnants of a golden age, vanished

140

6 Plutarchus de def. orac. 10, Ukert 1. 1. p. Hornerische Theolo-

— 143, Naegelsbach

:

gie p. 67, 117.

7 See. Gerhard 1. 1. pag, 252-253, has registered the passages from Homer.

who

8 See Ukert p. 143-147. Hesiodus Scut. 94. Theog. 991.

Here

&;*3C^;tX^*j^saLK^&^^

"

is

E

]

Zeus even long 9 before the time of the heroes of Homer. When in later times, as we learn from Hesiod, the demons were worship10 ped as gods of an inferior order, and

after the resolution

when

of

the spirits of

all

felt in

explicable

divine influence,

ence

'

life

as

an in-

was con-

demonic, 11 a threefold

sidered 1

well as

air, as

human

everything

differ-

was established between demons

demons and the permen. How great was the importance as an adviser, bestowed in ancient Greece upon this personal demon 13 of man, the example of Socrates 14 shows. But this personal of the air, godly

demons

sonal

of

demon

is

being

equivalent in

Eoman

also

important for us by

" genius

", u

his

language to the

wno

>

different

9 Hesiodus Op. et D. 121-126.

10 Ukert

XIV,

XV.

p.

165.

Maxinms Tvrius

(diss.

XVII,

12) calls the immortal beiug-s of the second class who are with God " theoi deuteioi. 8.

11

12 13 14 15

Ukert p. 152-155. Gerhard p. 256 Ukert p. 156-171. Gerhard p, 259. Ukert p. 152-155, Gerhard p, 260, Ukert p. 204.

19

[

]

,v

from the demon of Hesiod from the

and en-

purely Italian,

Very

first,

tirely

independant of Hellenic mytho-

is

While the demon of Hesiod, a power of nature, manifests himself in

logy.

the

air,

the "genius" in the

first

place

has only the signification of human

life.

The word Genius originating from the radix Gan which is still to be fou nd 16

in gigno,genitor,genialis, has the signification of a procreating, procreated or

A

inherent god. It

expresses the most

intimate connection, 17 and an

old in-

terpreter of Virgil defines genius

as

the immanent spirit of every place, of every object and of every man. 18 interpretation which in the surprises us

in the language

\vry

This place

by the mention of the genii

16 In Senscrit

lavi

first

we have

of the

the radix

Avesta

V$

in

5f^ 3

Pah-

in Neo-Persian

-J)

17 Ukert p. 210-212. Gerhard p. 260. 18 To the verse of Virgil (Georgic I, 302) "invitat genialis hienis curasque resolvit" the scholiast Servius makes the following remark genium dicebant antiqui naturalem deuni uniuscuiusque loci, vel rei aut hominis. :

!9tX^it>»StX^LK^tK%X^3tK^K

20

[

]

of tilings seems

most

nevertheless

designates

it

pletely the matter if

and

extensive,

not com-

we do not extend

the relation of the genius to every man, to every personality, the divinity included.

Forbearing to talk of the genii

we

other gods,

genius of Jupiter, 19

gmong

the Penates,- and the creating

power which

is

word "genius" words,

of

mention the who had his place

will only

as

(U'liitdis.

expressed in the is

dii

evident

geniales 11

in

Roman derived

and

leetus

:*

19 In latin inscriptions (Qrelli 2488) 'Geis mentioned.

nius Jovisr

20 In Arnobius c. routes III, 40, the 'Genius Jo via lis' and 'For tuna,' 'Teres' and 'Pales are called 'Penates.'

21 Faulus Diaconus, p. 70. Geniales deos dixerunt aquam, terrain, ignem, aerem. ea enim sunt Bemina rerum, quae Graecorum alii stoieheia, alii atomous vocaut, Duodecim quoquo signa, lunain et solem inter nos deos computabaut. Geniales autem dieti a gvrendo, quia plurimum posse putabantar, quos poatea gerulos appellarimt.

22 Isidorus Hispal.

Qrigg, VIII,

So ed«

Genium dicunt, quod quasi vim omnium revum gignendarum, >6ii a gig*

Lindem,

5 Si

:

habet nendis liberis, unde et geniales lecti dieebautur a gvntibus qui novo marito sternebantur. Cf

* K^>3« ^C^^^-^X^ fcX^fcX^ft

»^K^5t>C^5e3C^5t>S^StJC3;*3<"J!itX"*i« 21

[

3

]

But here the Romans did not

stop.

times they used to apply the 23 name of gcniusin a collective sense of human personality, and engendered

In

later

by the idea of a god-inspired animabodies as well as

tion of the political

personages,

of single

this genius

was

attributed in the most extensive sense to the

Roman people and army as well The Roman used to

as to the CvESAR.

swear by his

self,

his genius,

24

that

is

by the procreator of his own person, who descended from Jupiter, and he acquitted himself of the highest

to say,

act of Ukert

homage by invoking the Caesar's p. 211. Oic.

pro Cluetitio

c.

5: lectuin iLfiliae suae sibi ornari

lum genialem, quern biennio ante nubeuti straverat, in eacleni domo et sterni, expulsa atque exturbata

Roman

23 On letters G.

—

coins

we

iubet.

filia,

often

read the

P. R. Genius Populi Romani; in Genius coloniae, genius munici-

inscriptions

:

pii, genius exercitus, genius centuriae, genius Caesaris, genius Neronis, etc. Of Ukert p 218 Gerhard p. 261.

24 Horatius says

"Quod

te per

(

Epist.

I, 7,

94.

)

Geniuru dextramque deosquo penates

Obsecro et obtestor, vitae me redde priori " Of. Hor. Epist. II, 1, 15; 2, 187, Ukert p.

214 Gerhdrd jtf

p. 262.

22

[

] /7i

geniu a

made

*»

It

was this

creed,

which

possible, in a period characterized

of spirit on the part of people and. withal, by great menthe apotheosis of the tal activity, Caesars. The idea of a personal HUMAN 26 genius' may be traced in a similar immanent protecting relation. The

by

servility

.e

power of

man was

the object of family-

worship in Italy, and the anniversaries of the day of birth were celebrated by offerings.

-r

The same idea

of a genius associ-

ated to man from his birth we can trace for 25 Cf Vkg. Eel. 1. 89 Suet. Calig. 27. Ulpianus Dig. XII. 2. 13 de iureiurando si :

iuraverit in be pecuniaria per Genium principis et peierarit. Lmperator noster rescrip-

-quis

sit. fustibus cum castigratuni dimitti et ita superdici, See Piv'.X-r's Roniische Myihologie

s a! If

I

2G Oenfi rfnos, de die nat, c. 3: Genius ita nobis assiduus ofas r opposi: est. ut ne puncto quideni temporis lonsrius a'; .cedat, sed ab utero matris exceptos ad extremuni usque diem comitetur. Serviu-. A-::. VI, 743 nee incongrue dieuntur genii, quia, cum unusquisque genitus fuerit. ei statim observatores deputantur Sen 1st, 110.

autem

-

:

27 Censorinus.de die nat. c. 2: Genio potissimum per omnem aetatem quotanaacrifieanms. Of Hor. A. P. 210 TibulL El I. 7,.&; II. 2.5; IV, 5, 9. Li-. AXI. 02. Hor. Carin. III. 17, 4.

itritur

.

A

.

£^<'*lK^>J^;U^*^

A

23

[

]

the condition of man after death. .With-

excluding the idea of the return-

out

ing of the individual spirit to the spirit

was the opinion of the Romans and even of the whole classic of the world,

5

it

antiquity that the outlasting

5

human

genius was

the body for a longer

or

shorter time. All the tales of spirits of

dead men, who are interfering into the life of

mortals or are called by them,

are founded upon this idea of the surviving spirits, who were called by the Rom-

ans Lakes or Manes. 28

Very similar in many respects to that of Rome, was the cult of the Grenii in ancient Eran, where, according to my opinion, this doctrine was most amply developed. A short representation thereof I will try to give in the following pages.

The East

denomination

Eran was

J

of genius

^y-^)-^(y

Fravashi

in Pehlewi, the language of the

A

nides he

is

called

28 See Gerhard

p.

29

in

LvO^) by

;

Sassa-

the Par-

263, 264.

29 See West-Haug Glossary and Index of Pahlavi Texts of the book of Arda-Viraf etc :

p.

100.

w^X^feX^gtK^tX^&X^^X^StK^'

i

24

[

sis

pyej,

W>^

]

frohar, in

Jtfj*

Neo-Persian mi farvar

or

zx

ferver.

do not find the name in the scanty remainders tions of the

of the

cuneiform inscrip-

Achemenides, but we can

presume with perfect security that the West-Iranians called him fravarti, by the occurrence of the royal name of Fravartes, rendered Phraortes by the Greeks. The signification of 3* is, "protector"

the word

30 Of. Spiegel Einleitung in die tradi tionellen Schriften der Parsen II, p. 418. :

31 Although Vullers forni jhi3

in

his

has accepted this

dictionary,

it

nevertheless

seems very problematic to me. In Mohammedan writings it certainly cannot occur, I have never

found

it

with

the Parsis, but

only

)\\p

I believe it only appertains to Kleuker, who always gives Anquetil's Ferouer by Ferver.

32 While it is perfectly comprehensible Eranian phonetic laws how the forms Fravash and Frohar could rise from Fravashi, the etymology of the word Fravashi has met with great difficulties. At the first view tho word seems composed of the preposition Fra and a radix Vash, which might be used for Vakhs, to grow. Bumouf presumes so in after the

his

"Commentaire sur

le

gruence with Neriosengh,

Yacna" and

who

ifoj^ty^j^K^

in con-

translates

the

y

y

5 W a)

[

25

]

—

_

.

Our sources

of information

on the

notion of the ancient Eranians of their genii and the way in which they wor-

shipped them are, above all, theAvESTA, especially the more recent parts; in the oldest part of our texts, the second part

word by Vriddhi, growth, Burnouf

strange-

ly believed to find a confirmation of his etymology in the circumstance, that the figure on the monuments of Persepolis, which is con-

sidered to represent a Fravashi, seems to grow above the king. But the radix Vash may also be a farther development of radix Vat, to speak, tLis is the opinion of Schlottmann in his Commentary to Job, and in this case Fravashi, would be equal to the Sanscrit Pravakti, But this perception lacks every to pronounce. traditional support, and has no referen ce to the nature and doingso f the Fravashi, as we know tbem from the Avesta, Justi thinks Frav

ashito have originated from Fra. -f-rad + varet. He gives to this radix Varet=(S.) Vart, which in Zend as in Sanscrit has only the signification of rolling, turning, hasting, the more general signification of being, and declares the name of the Fravashis to significate the preexisting, like as the Ideas of Plato, who are Oppert, whom previous to real existence. Haug agrees with, holds Fravashi for the same word as the king-name Fravartis of the cun-

eiform inscriptions of Persepolis. After Oppert the signification of this word is nourisher, ai'. Haug" protector. I believe that the word was formed from the radix Vart. -f- Fra, by the suffix Ti. The first one has in the Veda like in the Avesta the signification of to cover, to protect.

3

+

c

26

[

of the

i

]

YASNA, the Fravashis are men-

tioned only once, 3 ' and in the

Vendi-

DAD too, we do rarely meet with their name ;but their invocation is tolerably frequent

in the liturgic parts

of the

Yasna, and more ample instruction on the matter we do find in the KhuedaAveSTA, a collection of songs of praise

on AHTJRA-MAzDA,the AMESHA-SPENTAS,

Mithra and

the other genii, and in the

traditionary books of the Parsis.

In these usually

are

sources the

Fravashis

"the

Fravashis

called

But that Avestic s' corresponds to old-Persian Rt is proved by examples like the following: 0. P. Arta = f Av. ) Asa = (S.) Rta. Av. ) Ames'a =(S.) Amrta, (Av.) Mas'ya= O. P. Ma(

So Fravaslii

rtiya =- (S.) Martya.

is

= Fravarti.

See Kuhn, Zeitsclirift furvergleicliende Sprac 4 p, 352 (the note on the hforschung XXIV, nature of the Fravashis See

Alterthumskunde 83

See

II.

Yacna

Spiegel. Eran,

91—98.) 8:

37,

-(^j^d-

S3-

M-foc^-

t

yj oj_u-^_jj|jj^j

from

this

known

We

may

certainly

>¥ conclude

passage that the Fravashis were

to the authors of the Gathas.

KkX3»£X^k^«kX^5*
27

I

]

W of pious

men" 34

or

" the

holy

good,

Fravashis of pious men," 35 "the

Fravashis who are strong and powerful for

good men." 36 Who are these Fravashis ? Our sources give the protection

of

us conclusive information. First of

all it

evident that they were worshipped as

\£

is

A

purely

spiritual

beings.

two pas-

In

sages of the Avesta 37 the Fravashis are

34

Of,

Ys.

6

1,

£L-u$y J ^7tO JJ -u ^tO JJ ^ J

:

fcxVgJ-^-"^ -focf^-^-" Visperad. 7,

35

Of.

2. 16, 2. 21, 1. r

Y s.

^oj_u-(l_u|_u^

16,

2,

Ys. 65, 12. Yt, 13,

36 Cf. Ys,

r

""^yow^ J.UJJ-U

4,

17 1,

;

-»ltO JJ -"V«9

Y 5. 26,

5— )j-m(^

|

1,3, 6, 7-11-

^^j'VajJKyji

26, 1. 60,

4.

See

also

etc.

6 / ty-u)>*u

•{/x'l'^gj-"

JO-"-*"

"*U^_9 j

jjj -(w jj -u qj

-"MJP^V) ^-"W ^V^y-"))-"^

•tO)TW^-(;X'l^ D A, m- M -"Pl^AaO -

'

611, 15.

37 See Ys. 55,

1. 63, 3.

Visp,

[

28

1

conceived as a part of the

human

soul,

the interceding part between soul and

body, being nevertheless an indepen-

dent

personality,

especially

indepen-

dent from the body. 38 In the more recent tradition, the Sadder-Bunde-

and other

hesh, this

soul are mentioned, life,

39

ness,

conscience, 40

4 '

faculties

soul,

41

a distinction which,

power of

life is closely

of the

the power of

viz.

agrees with that in the

M

consciousin

general,

Avesta.

The

connected with

the body, which falls to annihilation as soon as it is vanishing, and then the other faculties of the soul leave the body; conscience goes straight to heaven, but the soul, consciousness and Fravashi remain together, 48 to account for 38 See Sadder -Bun deliesli in Spiegel's Introduction to the traditional books of the Par* ees II, 172 " The froliar is charged to take care that eating takes well with man and that the more heavy parts are thrown out and :

removed."

42.

39'

(.

^

Boi.

Jan.

40.

Akho.

4L

Aj

43 Cf. Spiegel Introd. 11,173: soul conscience and frohar mix thrice togeheid and are to give account.

»fcJ«fcX^ikX^K^^

A'

29

[

the actions of the

5

]

man and

we

see,

whose destiny they share on the day of

ultimate fate

judgment. But the Fravashis

is

44 Spiegel they

they have

1.

1,

If

they

were

action, they enter into

have

of the

by

included

already

from the time when

existed before,

word and

existence

not entirely

the soul,

that of

if

re-

belong to the immortal parts

of the soul, to her

to be

The Fravashis,

warded or punished."

acted, spoken

good

in

paradise

or thought

;

evib

they go to hell. The classification in the main can be found in the A vest a already, as it is

N

proved by the following passages :Ys,

5.

26, 5

:

_>j

£

jj

-th^-"))-"^

,

-"r

^! JU )^)

-"r'U-"^^

W

iSLK^fcX^X^K^WS^^

30

[

]

the spiritual world was

and

created,

Hi

they are immortal like every creation of the good spirit

the divine

are

Ahura-mazda. They of men, which,

part

existing from all eternity, a short time

man

\

only for

is

connected with

the hu-

body.

According

the

to

Ahura-mazda had gether with

the

Bundehesh, them to-

created intellect

of

man,

45

and sent them to earth after asking them whether they were prepared to enter into the bodies and fight with the Drugas, the demons of falsehood and imposture and to be immortal again aftej

the annihilation of

heaven and eternity.

into

evil,

or to

stay in

struggle with evil for

all

The Fravashis agreed to enter

the material world for a

are others

who stay who dwell

will descend

to earth in

"VYe see, besides the

on earth, there in heaven

and

time.

Fravashis

NT

future times ; and others who are returned already to heaven from their earthly life as souls of good men. These three are often invoked together. A 45 See Bnndehesh

(ed-

Justi)VII, 13-15.

W 5

31

[

hymn, 46 Xf

]

example, runs as follows: holy Fravashis of the deceased good men, of the living good men, and of those who are not yet for

We worship

the

born. In the latest tradition, the MiNoKHlRED, 47 all the innumerable stars visible to the human eye, are called the

Fravashis of men, their course at the tial

who are pursuing firmament by celes-

They

guidance.

are

the

army

which struggles against the demons, and protects the world of spirits from the irruption of evil

spirits.

}) 46 See Ys, 26, 6:

^^j^jo^JaJjjJ-ujij

TV

jtu^'^y-»A5 (

i

x )-u ^-* j

/-u

J,

to^ M

•^X^^-^gf/^lJ J^

47 See Midi. 49,

23,

)

tow

rw

32

[

Every

*

]

has

creature

living*

tu-

its

telary spirit not only in this, but also in

the

the

the world

often

makes

as

Ahura-

master

no exception, mentioned,

is

the

Fravashis

who

Amesha-spentas,

around

and

creator

Fravashi

his

Even

world.

spiritual

niazda,

of

of

and 48

as

the

£

assembled

are

throne of Ahura-mazda,

the

and the Fravashis of the other beings, are worthy of sacrifice. 49 So, in the Vendidad, Zarathustra is bidden to invoke the genius of Ahura-mazda, whose holy law is the principle of 60 another passage, 61 he life" and in

who

W 48 Vd,

19,

49 Ys. 23,

2,

14

:

^/o

-u^, )5->J JJ -JJ

14^0

X'-fc

following

•")& \V\f\OfO

.jj/oj^D wHle SPIEGEL and TETEB,

translate

|

Yt. 13, 82.

50 So de Harlez translates the passage Vd. 19,

J

){

:

whose

soul

DARMEg

is

the boly

Word. 51 Yt. 13,80.

£fc^ ^*J^*L>^*y^±Jtt*>^k3^!K

:

33

[

is

]

mentioned in the following terms

we worship the genius of Ahura-niazda, whose soul is the holy Word. We find the Romans worship in a similar way the genius

of Jupiter

and

the

dl't-

But the Fravashis of the good men who lived before Zarathustra and his preaching of the law, were invoked most frequently, and generally together with them the Fravashis of the nearest relations of theinvoker and the geniusof his own soul, 5S by which the Persian used to swear like the Roman. The Fravashis of ^these good men and

geniales.

those

of the

yet unborn,

are called living of the

more powerful then those of the and more powerful than those dead. 51 This also must remind us 52 Ys.

I,

18:

-j^-"(^

of the

j{;fljJUj£fljjj))Jf

A(

See likewise Ys. 22, 27. 23,

53 Yt. 13, 17

:

-*i^
4.

Yt. 13, 149.

W~»>\)

l

M

>°

34

[

Eoman

]

cult of genii, where

tors of the house, the Lares,

the ances-

were sepa-

rated from the tutelary genii of single persons. In Iran also, we see, the cult of the Lares, Manes and heroes was

5

commingling. The Fravashis were worshipped as the ancestors of the family and tribe, giving help and protection 54 to their family and race. The antiquiby its ocproved is ty of this creed currence in the oldest remnants of Indian literature. 55 According to the belief

ij^)

B

-w(; *-»n)

jj{;jj|OJiJ}j

54 Ys.

-(^j

-(w^oio-^g

-fori

See also ys. 26. 6.

26, 1. Yt, 13, 149-151. Ys. 23, 4.

26, 6, 7, 9

55 See Geiger 'Ostiranisclie Kultur im Altertum'

p.

289,

^^^^%^>^^>iy^^yc^>L%^^K^^

35

[

]

of the ancient Indians, the souls of the

dead,

the ancestors, are dwelling in

heaven

as associates of the gods, and by this intercourse are acquiring the wondrous powers ascribed to them by the Rig- Veda, 88 where it is said, that they have adorned the sky with stars,

given darkness to the night and

light to the day, that they

hidden

the

have found and created the was with gifts and

light

morning-red. 57 It

powers like these, that the devotion of

men wanted

piety and

to see

pensed the piety of their

recom-

ancestors.

" Furthermore, the Fravashis

those good men,

of

who were found worthy

to see the prophet face to

face, to

hear

from his own lips and to from himself, are occupying

his doctrine

adopt

it

These are the Fravashis of the contemporaries and first a peculiar

place.

adherents of Zarathustra. In connexion

f J

11.

56 See Rv. I, 164, 30. X, X, 154, 3-1 VI, 75,9,10,

15, 2-6,

57 Rv. VII, 76,4. X, 68, 11. Cat. Brahin. VI,5, 4, 8. I,

9, 3,

Rig-Veda. 2 Suf t.'

98.

p. 97,

X,

X, 154,

16,

5.

10. Kaegi, der

Notes

283-287.

XitK^k3^k3^>J^k3^*Jtt>zy^>%

.

36

[

]

with them is the multitude of the Fravashis of all those who belong to the community of the worshippers of Ahura-rnazda, and are adherents of the religion of the god of light." 68

We

have tried to define the nature Fravashis, and the question arises which was the peculiar mode of acting of each of the different kinds of Fravashis, whose influence, after the belief of the ancient Persians, was extending throughout the whole creation of the good spirit ? 39 The Avesta gives us sufficient information on this point of

the :

Vf

M r»

*£

& (* jjj

too.

58 See Geiger

1,

1,

p. 291. Yt.

13,

149

ar

.tuy- u -6- u f* 59 See Yt. 13,

2,

,

-"Hm^-v)*

i*o

which

after

t^POJ 13

*° ^ e

a passage

Geiger, by omitting the second [

reconstructed metrically thus

:

37

[

5

The Fravashis moon and stars to scribed

orbits on

5

]

take care of the traverse their

the sky

6

pre-

they are

°

;

driving away the clouds in the

air,

and

the winds are blowing, the streams flow 61 by their splendor and majesty. The beautiful growth of succulent and fruit -

bearing trees

is

their

work, 62 they are

the supreme guardians of the

V

beasts of the flock, who are subservient to man, and

useful

willingly

owe their

preservation and prosperity to the Fravashis alone ; even the whole earth and the sky are preserved by them. 63 Every existing thing reaches its pur-

Ai

facf

3

u u ))-UJ

-

_upjA J -w(U JJMJJJ

Darmesteter translates as follows

:

Through

Zarathushtra I their brightness and glory, maintain that sky, there above, shining and !

jU

seen afar, around. 60 Yt. 61 Yt. 62 Yt. 63 Yt.

4

and encompassing 13, 16, 57. 14 53.

13,

13, 14, 43, 44. 13, 2,

this earth all

38

[

]

pose and destination only by their help,

and surely the Eranians believed the creating power of divinity, to whom the Fravashis, like all the other good spirits,

M

gave praise and adoration, to

be acting in their forces.

They are associates and assistants Ahura mazda, who by their splendor and majesty protects the earth, but

of

they are

in the

closest relation

with

man, to whom they are given as friends and protectors, 64 for whose bodily welfare they take care by the wise distribution of earthly goods, 65 and by preventing all the dangers and miseries occasioned by evil spirits. 66 Therefore the country-man invokes them, when the fruit of his field seems to be des-

by want of and commanders ask

troyed the

turmoil

of the

rain,

67

and kings

for their

battle. 68

help in

When

they come for protection and are the 64 Yt. 13, 9-12, 15-16. 65 Yt. 13, 18. 22-24. 27, 30. 40-42.51-55 66 Yt, 13, 20, 33, 48. 70-72, 78, 131* 136-138.

67 Yt. 13, 68 Yt. 13,

«

66. 68.

17. 30, 31, 34, 37-38.

&*X^feLK^fcJ^&J^^^

66-67

39

[

]

a!

weapons and the support of those who call them. 69 But they do not only aim at the

bodily welfare of those whom they support, they are chiefly anxious

to defend the

souls from threatening dangers, and so, in the prayers addressed

to

5

them they

are

awaken-

praised for

ing pure thoughts and inclinations in the soul to whom they are giving the right and salutary quires.

70

When man

nourishment is

dead,

tecting^spirit approaches the

it re-

pro-

his

throne of

Ahura-mazda

in the quality of his

me-

diator. 71 It is

comprehensible by

this

belief of the

Eranians into this

ence of the Fravashis that, as ful

assistants

were

of the

influ-

powerthey

divinity,

deemed worthy

of the highest

worship, a peculier cult was consecrat-

ed to them, praise and honour given,

and

sacrifices offered to

them

like unto

69 Yt. 13, 69-72.

70 Yt. 13, 25, 71 See

SPIEGEL

30, 36, 42.

Minokkired

II,

88-94 III

151. Uebersetzyung des Avesta II,

15 note.

M

4,

following.

Eran. Alterthumskunde

Geiger.

II, p.

149-

XL.

Aogemadaeca 8-11. Yt.

II 22,

&fc X^«C^^X^>lK"^>JC^^K^>3C^^

W^X5feX^t3<^OC*fc303e^53t?O!S! 40

[

1

the divinity. 72 According to the precepts of Zaratlmstra it to worship the

highly

is

I

important

Fravashis in the right

way, 73 as their power and agency are de.

pending on the

offerings.

worshipped

very likely,

They on

were,

the 19th

day of every month, but their principal was at the time when earth awakes from her winter-sleep, and

festival

nature to new Fravashis

life

come

again.

down

Then the

to earth,

and

stay there for ten nights. They expect to be honoured by becoming offerings of meat and garments, 74 a duty which 72 Cf.

Avesta

II, p.

SPIEGEL,

Uebersetzung

O.I

XXXII.

fg. Ill, p.

73 Yt. 13, 21

74 Yt.

2/o££!-upy(; *$=>))-»

to^))^

13,

fg.

YD. 13,49-52. 73.

49-50,

A6-u

des

/ojjj^N

jo-u-ui

fata

A

^Pl$-*^(r Au*]J

{-"VO

A

j>GJ-uy

-"ijjjj

A"

»fe^*feL^*L^fcX^fcX '^tX^L5«S

41

f

is

of

5

]

performed by banquets at the honour the Fravashis and by gifts of

dresses to the priests

and to the poor. 75

This was according to the

A vesta the

and the way in which they were worshipped by theEranians of the East. They are not called documents of Westby name in the Eran, but nevertheless, there is no doubt, that they were known and woractivity of the Fravashis,

shipped under

the

name

of Fravarits.

Theopompus, 76 a contemporary of Philip of Macedonia speaks of a Greek, So

who, for the purpose of flattering the /a -u-yij-u-^j

_u^3-jjj

"

Who

come and go

through the brough at the time of the llamaspathmaedha they go along there for ten ;

asking for help, thus: Who will praise us 9 Who will offer us a sacrifice ? will meditate upon us. ? Who will bless us ? Who will receive us with meat and clothes ia his hand and with a prayer worthy of bliss ? " DARMESTETER. Geiger 1. 1. pag. 238.

nights,

Who

s

75 Of.

A vesta'

SPIEGEL.

II, p.

Uebersetzung des Einlectung in Schreften der Parsen' II,

XLI.

die traditionellen 180.

Ill, p. 120.

p.

76 Theopomp. lib. XVIII. Athen VI, p. 252 A, B, 0. Cf. Fragmenta Historicorum Graecorum ed. Car. et. Theod. Muelleri. p. 301

42

{

]

*r

king of Persia used to place, according to the custom of the Persian dignitaries,

*y

demons when he was go-

peculiar table with food for the of the king every time

ing to

eat.

But the royal gods

whom, accordig to Hrodotus,

77

also,

by

the expir-

ing Cambyses conjured those who were

round

his

and

death-bed,

the Achemenides

especially

among them,

not to

supremacy to pass over to the Medes, and by whom Histiacus 78 suffer the

swore not to

take

wore, until he had

tary, give evidence

of such

genii at the time of the kings.

But we

passages,

see

that

O

tribu-

worship of

first

Persian

&

from these and other

the

Persian

did not

7 : 1 must now tell I would have you to dead-I entreat you all, by those

77 Herodotus you,

chiton he

off the

made Sardinia

Persians

!

III, 65,

what

do when I am gods who watch over kings and chiefly you who are of the race of Achaemenides, that yon will never permit this empire to revert to the Medes. ,

A

r

78 Herodotus V, 106, 6 Having first effected this, I swear by the deities of Heaven, that I will not change the garb in which I shall set fort in Ionia, without rendering the great island of Sardinia tributary to your :

'

power.

#*JC^X^>lK^&i^

A

[

only worship his

43

own

]

genius, but also

those of Hiis whole family,

the

king,

and those of all the Achemenides to whose race Darius too

belonged.

And

so the

family gods, by whom, 79 after Xenophon, the expiring Cyrus made swear his sons to preserve mutual affection and concord after his death,

'paternal

or

were certainly the Fravashis, but like

M

with the royal gods, we must probably join here too to the single

W

persons be-

longing to the race a 'particular genius of the race itself. For such genii who have a sort of survey over the whole clan are sometimes invoked in the Avesta80 and in the cuneiform inscriptions of Darius. 81

The Eranians, we see, knew genii own self, of the family, the

of their

—

•• rrQ Y" ~ 79 Xenophontis de Cyri disciplina lib. In the name of the gods who VIII, 7, 17 protect fathers, then, my sons, do honour to one another, if you have any care to do what am sura, is acceptable to me. For you cannot, I imagine that, after I have ended my period of human life, I shall no longer exist for neither hitherto did you see my soul, but merely discovered that it existed from what it did. 80 See Yt, 13, 21, 66. 68, 150 151. 81 Cf. SPIEGEL 'die Altpersischen Keiljnschiiften' 2 edit, pag. 107. i

•

:

*

:

[

44

]

and the clan. All these had claim on a certain degree of worship in private and public life, for by the high regard for parentage peculiar to the Eranians, a very high value was attached to the natural connexion of the tribe

8 A! If

family or race. On the 82 which of the birth-day was festively celebrated by rich and poor, it was never neglected to offer prayers and sacrifices to the genius,

members

of a

anniversary

who

protects life

dotus 83

and

and

Plato 84

welfare.

Hero-

the cus-

attest

82 Herodotus I, 133. See George RawlinHerodotus I, page 218: Of all

son, History of

the days in the year, the one which they celebrate most is their birthday. It is customary to have the board furnished on that day with an ampler supply than common, The richer Persians cause an ox, a horse, a camel and an ass to be baked whole and so served up to them the pooler classes use instead the smaller kinds of cattle. :

83 Herodotus IX, 110. Rawlinson 1. 1. IV. 381-382: She waited, therefore, till her husband gave the great royal banquet, a feast which takes place once every year, in cele-

p.

of the King's birthday-' Tykta ' the feast is called in the Persian tongue, which in our language may be rendered 'perfect '-and this is the only day in all the year on which

bration

the king soaps his head, and distributes gifts to the Persians."

84 Plato 'Alcibiad'

when

the

eldest son

is

121 C "Further, born to him, who is

I,

:

/V

[

torn,

45

]

when the

that,

heir of a throne

was born, the whole house of the king used to celebrate the

day,

when he had become king

but then,

himself,

the

anniversary of his birthday

was

brated by solemn offers and

festivities

of all sorts throughout

times CL

taxerxes the Persian

£

tored, this

empire

later

of

Ar-

was

res-

custom was not neglected,

and the birthdays of the in Asia after

the

were celebrated by district of

Asia. In

when by the valour

also,

cele-

Greek kings

death of Alexander sacrifices

government. The

in their

heads of

the state and founders of public welfare

were thus honoured in ancient times already by the celebration of the anniversary of their birthday. And this pious custom has continued unchanged until the present time, and we follow it by publicly celebrating the birthday of a beloved prince, and by directing to his genius our best wishes and prayers. then the ruler, all those in the (palace) of the king over whom he rules, have a feast, and subsequently at another period the whole of Asia makes a sacrifice and feast, on the birth-day of the king."

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