Fravashi

On the morning of the fourth day after death, the urvan returns 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.

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.

[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.

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.

[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).

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.

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.

[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.