CO o CO CO ■NRLF B 3 liS'i 2M2 mm GIFT OF HORACE WcCARPENTIER .^r ft Digitized by tine Internet Archive in 2008 with funding from IVIicrosoft Corporation http://www.archive.org/details/arianperioditscoOOwilhrich THE ARIAN PERIOD AND ITS CONDITIONS 1 AND THE CULT OF THE 6ENI IN ANCIENT ERAN. TWO ESSAYS BY EUGEN WILHELM, PROFBSSOJl, JENA I'NIVEBSITT . §0mbtti) : PRINTED BY MANECKJI BURJORJI MINOCHERHOMJI AT THE " BOMBAY SAMACHAR " PRESS, 1888, I >^#i; »^=l vv/45 G O^MiJ^- § THE AEIAN PERIOD AND „ ITS CONDITIONS. j i It is generally acknowledged now, that in a time previous to all history a nation existed from whicli the Indians, Persians, Eomans, Lithuanians, Slaves and Celts are descendants. To unite these nations in their name by the extremest points, they are called Indo-Europeans, Indo-Germans or Indo-Celts. Altliough not a single historical source reaches down to this primitive people, it was possible by the help of comparative philology to do more than glance at the conditions of this early peiiod, and it became evident, that the amount of knowledge this ancient nation had already acquired was not inconsider- able. But the abode of this people and the succession in which the different nations w^ere proceeding from it are dubious until to-day. One circumstance only is entirely evident : that the Indians and Persians remain- (V i i M 5484t9 y " i ^ s ?^ [ 2 ] ed together and continued to develop themselves together a rather long time after the other nations had separated from them. It is this time of common development, posterior to the abiding together of all the Indo- German nations^ but previous to the separation of the Indians and Persians into two different nations, which is called the Arian Period, because at this time both nations used to desig- nate themselves by the name of Arians. The question is now : what were the acquirements of these Arians at the time when they separated from the other Indo-European nations, and what was the progress they made commonly ere they separated. ^ rhe celebrated orientaUst Professor ^ Friedrich Spiegel has undertaken to y« answ^er these two questions in his J^ recent learned and interesting book K entitled : The Arian Period and its J Conditions, Leipzig 1SS7, and has g] excellently solved the task. A survey A of the different departments of U knowledge is taken by the author 7\ for this purpose and the common re- ^ i [ 3 ] A latioDs of both nations in this respect are examined. (See the chapters en_ titled : The Seasons — The Names of the Seas, Hivers and Mountains— The Eegions of the Heaven — The Denomi- nations of Natural Objects — The Manner of Life — Social Conditions — G-eneral Scientific Ideas.) Everywhere an ample primordial state of know- ledge was existing already, so that by the help of our experienced guide we are able to trace an image of the life and customs of the early people, which spoke the mother-tongue of all our kindred languages, the original and primitive Indo-European language. On the other hand, we find everywhere a number of ideas 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 Arian nations shows itself most amply and charasteristically in the department of geography, several names of rivers and countries being common to the ? 5 [ ^ ] '^ Arians. The name of the Indian river Sarasvati, e. g., is entirely identic with the Old-Eranian Harauvatish or Haraqaiti, the river called Arachotus by the Ancients which in the middle affe still was called U^- -V ] Arrokhash. Likewise the Indian Rasa corresponds to Ranhd, the name of a river in the north, mentioned in several passages of the Avesta ( Vd. 1, 77. Yt. 5, 63. 12, 18. 14, 29. 15, 27). Furthermore we do not only find the Indian river^ name Sindhu in the Eranian Hindu or HendUy but even the geographical name of Sapta-Bindhavas answers to the Eranian Hapta-Hendu. Both the Arian nations have in common the name of the people Kuru and likewise Kamhoja^ 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 Eranians wor- shipped the sun and moon and the circuit of heaven, and we find the same ^^K^>j^^kJ<^'^f^^^ky^^\ty^>j^^'^ ?v if [ 5 ] deities in Indian mythology. But the worship of fire and water, of air and earth, the like worship of heaven reaches down to the Indo-Celtic time. It is common to all Indo-celtic nations. We must point out as Arian the signi- fication of vita and arta^ designating the idea of regulation. Common to both nations is, furthermore, the Soma or Haoma-cult, which is rightly consi- dered to be the principal evidence for the original staying together of the Arian s, for there is 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 examin- ed. Furthermore the Indians and the Eranians have in common the following names of gods : Mitra and Mithra, Bvurya and ffvare, Aixtm- Tiapdt and Ainhn-naiKid, Indra and IndraiSee Vd. 10,17. 19, l^Oand the sometimes occurring epithets Vritra- /ia^iand Verethrajan or Verethvaglina), Aramati and ArmaitU Sarvatdti and Haurvatdd or Haurvdd, UixLvatat and ^ A! Ai Sr^^LK^i^K^>JC^^X^itX^'^LK^.kX^5i^ »5^J<5S^L?r;s?eL5C^Je^^5e3C2!Sfe^<^5eL5<^K [ 6 ] Uparatdd, Ndsatya and Kaon- haithya, Puraradhi and Parendiy Kardqansa and Nairyosanha, Gan- dliarva and Gandareiua, DruJi anp Driigy Cam and Sauru. The Ydtu's belong to the most prominent of male- volent beings, and are called alike by both Arian nations. All the above-cited names of gods give evidence that the Arians were still polytheists. " A peculiar attention ought to be bestowed," as Spiegel points out p. 315-316, "upon expressions refer- able to the cult. They prove irrefu- tably, that the community of Arian development was not confined to re- ligious ideas only, but comprehended an already rather developed theology. We mention first the important designations of the priest ; ^'*\\^ Atharvan or )m))^6-*^ Athravan, which are probably both in connexion witli magic spells, and here we must not overlook tlie resemblance of the magic spells of tlie Avesta with those of the Sumerians. ' The name of I rv »>JJC^£i3^>J<^:5t>rS$K § [ T ] ^ ^'^ mantra or -"'^U>r-(; nidthra may originally have signified such a spell, not very long after the Indo- Celtic period, as the Greek ondntis shows. A close theolo- gical connection is made evident by the expressions concerning official sa- crifices: jj^ yaj or (_u-h) y^'-'^ to sacri- fice, m, yajnaov -"]V~^YX) yasnay sacvi-' fice, e^^ sanskri oii:\-^")f^-y*}y hafiJmr to make preparations for the saciifiee, ^^ stu or j|o^ ^i'^i to praise, rr^^ NO orjj))->j nivid, m^^ orjJ))-*^' avid, to proclaim, in both Arian lan- guages. ^^ silfda^ hymn, is to be found in the Avesta as ^r^y-^K^O^ hukhta, but has preserved there the more ori- ginal signification (ivell-spoken). The identic f^-^r idhma or -»j-(;5J^-" aesma. means the wood employed for sacrifices. Attention must be bestowed upon the identic name of fr^rr hotar or 1 jj/o'^-uJ zaotar for the offering priest, but it ought to be considered here that the other names of priests are differing. Furthermore we name denomina- ^j tions of offerings e. g. |r^ hotra or ^ jj]0"^->i/ zaothra, for which the % signification of effusion must be re- garded as the primitive one. More- over 5Cf% rati or j^dj-uI\ rditi gift, iTWRT 'pTobhriti and j/o^Vj-jAq^ frahereti,^ offering, the Indian BTIJfl' ctpri also reappears in the Eranian -Aiii-"' afi^i, but the last-named word has no liturgic signification, it is hymn of of praise, benediction in general. The words ^If r^ dhiiti and J^oJ)J-oJ azijuiti are identic, and the signification may have been so too in former times. Lastly^ the nearly connected expressions ^^.^^^I'^J astu-grausht and jiojj-u '^^'^-^'^jj sraoso-astu may be mentioned here. The equal formation and signification of ^rl^r samhita and j^qjjj (j;^-"^^ handaiti must be pointed out, but the outward form of both words al^ ready shows great difference. Besides these resemblances, there are dif- ferences of a kind which ought not to be overlooked. The fire-places Kf i [ 9 ] ^ ? HT places, the '' vecU;' the " -M^^as " are entirely wanting among the Eranians, likewise the *' harhis " of the Indians, offerings like the Indian ''ghrita, havia sarins J ajyaJ' Furthermore, there is nothing corresponding to the offerings of grains and dishes, the Praydjas and Anuyajas, the Vashat formulae. The sacrificial vessels are not the same. The Haoma-cult even is dif- ferent from the Indian Soma-cult: while the Eranian Haoma is compound- ed with meat, the Soma must be mixed up with milk," Of no lesser interest for the cogni- zance of Arian antiquity than the numerous conformities in the depart- ment of religion are the epic narratives, the heroic legends, which may be proved to have been the common proper- ty of both nations. On comparing the mythic tales of the Arian nations one cannot but feel persuaded that certain- ly several heroes must belong to the Indo-Celtic time, e. g. Dahaka, Trita and Manu, but nevertheless there re- mains a number of merely Arian heroes, the most prominent of whom are Yama ^>^^ky^^>LK^'t3^^>y^^>j^^>j^^!Si '^ [ 10 ] S I '» S iNT ? and Fima with their father Vivasvat or Vivctnhdo. Likewise Krigagva and Keresaspct, RikshaaindErehhsa, Kavya Uganas and Kava Usa, Sugravas and Husravanh and Kuru belong certain- ly to the Arian period, although the resemblances are scanty and the differ- ences in the narrations of the most ancient books of the Arians are great. Lastly, we will not fail to mention that resemblances may perhaps be traced also in the speculations as to the origin of the world, the so-called cosmogony, of both nations. By considering these numerous resemblances of both Arian nations without overlooking the differences between them, we come to the result that they evidently once were one single nation developing in common to a certain period, Spiegel places the moment 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 igC>iJ^^>J^^3^-;fLK^:^^^^<^iK^^y^^^ I [ 11 1 V) notwitlistanding' its nge it is in most p respects purely Indian. Spiegel more- A over doubts not at all that the ^ Eranians received a great deal, J\ perhaps most of their acquirements A' from tlie Indians, but he rightly points V out that we are not at all authorized J^ by this fact to draw the conclusion, K that the entire Eranian culture must j) wholly be derived from the Vedic. ^ " The mutual relation of both nations ^ may have been similar to that of the p^ G-reeks and Eomans. For the whole A northern border of Eran, the inter- •^ course with India was a rather easy v» one, and it was not necessary to go to J^ the Indus for having contact with CL Indians, as in antiquity all Kabulistan j) was Indian. The priesthood of both ^ countries was for the greatest part not *\ sedentary, but wandered to and fro 5^ seeking employment, and in such K manner knowledge could be propagat- ^ ed, while the differences, supported by V the difference of the climate, will pro- -K bably have developed themselves by K degrees. " (See Spiegel p. 317-18), ^ ? [ 12 ] i However it may have been, we must not by any means forget (as Spiegel says p. 318) that all Arian culture is a comparatively recent one, and sur- passed in antiquity by Semitic and Hamitic culture. Whether and how this culture has influenced the Arian s, we must leave to the future to decide. Jena, the 23rd of November 1887, \ ^^ky^^^sty^^fiK^>y^^J^^^ity^^ •< THE CULT OF THE ^ ^ GENII IN ANCIENT % i ERAN. A A When comparative philology bad ^ incontestably proved the close affioity V of the greatest part of the nations who A: inhabit Asia and Europe from the CL Ganges to the shores of Iceland, and j^ history thus got intelligence of their ^ connection in a time so remote from ^ our own that no other notices can give ^ us intelligence thereof, it was only a A natural consequence to presume from vf these results, that all these nations jf originally had the same degree of A. culture and one and the same religion. CL And by further researches "these con- j^ jectures were soon brought to evidence. ^ It was proved that already in the ^ earliest time of their tongue the Arians w recognized the presence of divinity in A the bright, clear and sunny pheno- ^ mena of nature. Therefore, they \? called the blue sky, the fertile earth, li 2 5 L 14 ] 5 I tlie warming fire, the bright day, the golden dawn, and the young sprino- their DEVAS or bright GODS, who were regulating day and night, time and life, by the unalterable laws of the circumvolution of the sun'and the moon, and were kept holy as the creators of right and moral law.^ At this early period of the Indo-G-erman nation, when man was still living in a close and un- interrupted intercourse with nature, and felt his dependency and weakness in face of the natural phenomena, he personized them as beings of human sort and shape, but greatly superior to man by their natural and mental powers, beings who were interfering into human life partly by protection and help, and partly by hurting and destroying. We can trace this creed in the most ancient documents of Indian literature, and we do find it still more developed, in ERAN^ For 1 See SPIEGEL, Die Arisehe Periode unci ihre Zustaude p. 127-142. 2 Of. SPIEGEL/Eranische Altertbiun- slamde' II, 91 and following-, II, 120, 136 and foilowinjif. 1r iv;*JC^^i^L>r^>:,^«5^L%^Jt>^ s A! 5 tliere is no country where the contrasts between deserts and fertile land, be- tween rushing streams and sources and sandy wilderness, refreshing mountain air and mild climate, chilling north- wind and burning simoom, are so fre- quent as in Eran. These personifica- tions of natural powers were so closely connected with all the views of the people, that in spite of a new and essentially different religion, the Arian nations of the present time have pre- served it through thousands of years- Various, although more and more dis- appearing, traces of a belief into bene- volent fairies, mermaids, mountain spirits, etc., may be found even now among the nations of the German race. It is easily to be understood that the development of religious ideas must be different according to the mental 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 s A M ? [ 16 J i interest in human 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 e.g. the Greeks and Romans.' While we hear that the IONIAN phil osophy'of Th ALES* considered divi- nity as 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 organization of his state, that the 3 Cf F. A. UKERT " Uber Damonen, Heroen und Genien" in the "Abhandlungen der historiscli'plnlologisclien Klasse der Koniglich Sachsischen gesellscliaft der Wissenschaften, 1850, II, 137-219". In the following pages I have especially used the excellent treatise of EDVARD GERHARD "Uber Wesen, Verwandtschaft und Ursprung der Damonen und Genien,"in the "x\.bliandlun- gen der Konigl. Akademie der Wissenschaf- sen Zu Berlin,;i852." 4 Cf. Athenagoras Legat. pro Christ, c. 21, protos Thalus diairei eis theou, eis daimonas, eis uroas alia theon men ton noun tou kosmou eisagei, daimonas de ousias psucbikas, kai uroas tas kechorismesas psuchas ton autbropou. Aristoteles de an. 1, S. PLUT, de plac pbil I 8. DIOG. LAERT. I, 27. CIC de legg. II, 11, 5 Plato, de rep. IV, 427 B. ^ oracle of Delphi ought to be regulated jj in accordance with this threefold differ- Nf ence of divine powers, the chief crea- ^ tors of Greek mythology, Homer and 5> Hesiod, do often leave us doubtful as )f to the definition and limitation of ^ these powers. Every god of Homer "^ Sis likewise called a demon, while tlie demons of Homer do scarcely ever pre- i sume to assert their personality or j) their independence from the Olympic ^ gods^ . It is different with Hesiod^ who A tells us of the whole species of demons, 3^ multitudes of immortal beingSj inter- ^ mediates between gods and men. Ac- ^ quainted with human doings and \fi wants, the protectors and benefactors j^ of human race, these demons of Hesiod Ci are floating between heaven and earth j) as remnants of a golden age, vanished J\ 6 Plutarchus de def. orac. 10, Ukert 1. 1. p. \f J, I 140 — 143j Naegelsbach : Homerisclie Theolo- Jj ^ gie p. 67, 117. p Jf 7 See. Gerhard 1. 1. pag. 252-253, who \? jtjl has registered the passages from Homer. \J fir 8 See Ukert p. 143-147. Hesiodus Scut, ?^ )f Here 94. Theog. 991. l# '5't^f2!ife3<^!5^3<\^ w [ 18 ] after the resolution of Zeus even long before the time of the heroes of Homer.' When in later times, as we learn from Hesiod, the demons were worship- ped as gods of an inferior order/'' and when all the spirits of air, as well as everything felt in human life as an in- explicable divine influence, was con- sidered demonic," a threefold differ- ence^' was established between demons of the air, godly demons and the per- sonal demons of men. How great was the importance as an adviser, bestow- ed in ancient Greece upon this person- al demon^' of man, the example of Socrates'* shows. But this personal demon is also important for us by his being equivalent in language to the Eoman *' genius 'V* who, different 9 Plesiodus Op. et D. 121-126. 10 Ukertp. 165. Maximus Tvrius (diss. XIV, 8. XV. XVII, 12) calls the immortal beings of the second class who are with God " theoi deuteioi. " 11 Ukert p. 152-155. 12 Gerhard p. 256 13 Ukert p. 156-171. Gebhabd p. 259. 14 Ukert p. 152-155, 15 Gerhard p, 260. Ukert p. 204. Y ^J>5lX^-fc>C^^>C^i^tX^kJC^i^L^ ^ [ 19 ] Ai from the demon of Hesiod from the Very first, is purely Italian, and en- tirely independant of Hellenic mytho- logy. While the demon of Hesiod, a power of nature, manifests himself in 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 in gigno, genitor, genicdis, has the signi- fication of a procreating, procreated or inherent god. It expresses the most intimate connection,^^ and an old in- terpreter of YiEGiL defines genius as the immanent spirit of every place, of every object and of every man/^ This interpretation w^hich in the first place surprises us by the mention of the genii 16 In Senscrit we have the radix Sf^, in the language of the Avesta ^-^C? in Pah- lavi uN5-vf, in Neo-Persian il^' ii)^b 17 Ukert p. 210-212. Gerhard p. I 18 To the verse of Virgil (Georgic I, '< 260. -, c--, 302) ■'invitat genialis hiems curasque resolvit" the scholiast Servius mahes the following re- mark : GENiUM dicebant antiqui naturalem deum uniuscuiusque loci, vel rei aut homiuis. [5LK^'>JC^^JC^>3C^-j^3C^«feJC^5?L^^^ i§!t3r<:^30Si^_-ps->. :'< sgfc^fag^^c^jtX^iK [ 20 ] ^ of tilings seems most extensive, and nevertheless it designates not com- pletely' the matter if we do not extend the relation of the genius to every man, to e ver}^ personality, the divinity includ- ed. Forbearing to talk of the genii of other gods, we will only mention the genius of Jupiter,'^ who had his place gmoug the Pexates,-'' and the creating power which is expressed in the Roman word '•'genius'^ is evident in derived words, as dll geniales^^ and Icdus genkilk. ^ 19 In latiu iDscriptions (Orelli 2488) 'Ge- uiiis Jovis' is meutioued. 20 In Arnobius c. gentesIII, 40, tile 'Ge- nius Jovialis' aud 'Fortima,' *Teres' and Tales are called 'Peuates.' 21 Paiilus Diaconus, p. 70. Geniales deos dixeviiut aqiiam, terrain, ig-nem, aereui, ea eiiim sunt seiuiua rerum, quae Graecorum alii stoiclieia, alii atomous vocaut. Duodeeim quoque signa, luuani et solem inter nos deos computnbant. Geniales autem dicti a gerendo, quia plui-iinum posse putabantar, quos postea gerulos appellaruut. '22 Isidorus Hispal. Origg. VIII, 85 ed« Lindein. : Genium dicunt, quod quasi vim liabot omnium rerum gigneudarum, sen a gig- ueudis liberis, unde et geniales lecti dicebautur a geiilibus qui novo marito sternebantur. Cf 5 »>LK5iStK^!tX^it>ragtJC3;5e^J;5tX'*« [ 21 ] I But here the Romans did not stop. In later tinoes they used to apply the name of r/e-nmsin a Collective sense" of human personality, and engendered by the idea of a god-inspired anima- tion of the political bodies as well as of single personages, this genius was attributed in the most extensive sense to the EoMAN people and army as well as to the C^SAR. The Roman used to swear by his self, his genius,^^ that is to say, by the procreator of his own person, wlio descended from Jupiter, and he acquitted himself of the highest act of homage by invoking the Cesar's Ukert p. 211. Cic. pro Cluentio c. 5: lectum il- ium genialem, quern biennio ante filiae suae nubeuti straverat, in eadem domo sibi ornari et sterni, expulsa atque exturbata filia, iubet. 23 On Roman coins we often read the letters G. P. R. — Genius Populi Romaui; in inscriptions : Genius coloniae, genius munici- pii, genius exercitus, genius centuriae, genius Caesar is, genius Neronis, etc. Of Ukert p. 218 Gerhard p. 261. 24 Iloratius says ( Epist. I, 7, 94. ) *'Quod te per Genium dextramque deosquQ penates Obsecro et obtestor, vitae me redde priori " Of. Ilor. Epist. II, 1, 15; 2, 187. Ukert p. 214 Gerbdrd p. 262. ^ s?^?e<^'^?:X^?^x^ise^§^j>r^ [ 2-2 ] ? >^ Ai o-enius.-" It was this creed, which >J Lp made possible, in a period characterized (^ ^ bv servility of spirit on the part of ^ » the people' and, withal, by great men- a ^ tal activity, the apotheosis of the \» 2 CbBsars. The idea of a PEEsOXAL HTMAX ^ ?^ GEXius"-*^ may be traced in a similar }f ^ relation. The immanent protecting ^ power of man was the object of family- ^ worship in Italy, and the anniversaries of \» the day of birth were celebrated by ofter- J^ iDgs."'The same idea of a genius associ- ^ ated to man from his birth we can trace for V 25 Cf Vii-g. Eel. 1, 8^ Suet. Cali^. 27. ^ Ulpianus Dig. XII. 2, 13 de im-eiurando : si -y quis iuraverit in re pecuniaria per Genium U principis et peieraiit. Imperator noster rescrip- \a ^ sit. fiistibus cum castiaratum dimitti et ita ^ ^ 5uperdici. See PreUer's Eo'inisclie 3Iytliologie d: r p. 5*37. ' ^ ^ 26 Censorinus. de die nat. c. 3 : Genius ^ autem ita nobis assiduus observator oppositus ^ y, est. ut ne puncto quidem temporis longius abs- C^ A .cedat, sed ab utero matris exceptos ad extre- ^ A' mum usque diem comitetur. Servius, Aen. ^'I. A' nf 743 : nee incocgiiie dicuntur genii, quia, cum 7^ ^ unusquisque genitus fuerit. ei statim observa- Vf ^ tores deputantur Seneca, epist. 110. ^ ^ . . -7 Gensorinus, de die nat. c. 2 : Genio ^ 3\ icritur potissimum per omnera aetateni quotan- ^ A/ nis sacrificamus. Cf. Hor. A. P. 210 Tibull. ^ vy El. L 7, 4'J : II. 2. .5 : IV, .5, 9. Liy. XXI, G2. ^ ^ Hor. Carm. III. 17, 4. \^ /y ^ f^>::<^^?L^:^C^>L>C^^ [ 23 ] ing spirits, who were called by the Eom ans Lares or Manes.^* Very similar in many respects to that ofKoME, was the cult of the Grenii in ancient Eran, where, according to my opinion, this doctrine was most amply developed. A short representa- tion thereof I will try to give in the following pages. The denomination of genius in East Eran was J^-^;;-^'^(S Fravashi ; in Pehlewi, the language of the Sassa- nides he is called /-iMi-^^^ by the Par- 28 See Gerhai-d p, 263, 26 J 29 See West-Haug : Glossary and Index of Pablavi Texts of the book of Arda-Vii-af etc p. 100. 7 ^ the condition of man after death. .With- out excluding the idea of the return- ing of the individual spirit to the spirit of the world, it was the opinion of the Eomans and even of the whole classic antiquity that the human genius was & outlasting the body for a longer or \> shorter time. All the tales of spirits of S dead men, who are interfering into the \\ life of mortals or are called by them, \\ are founded upon this idea of the surviv- ?^ M ;iQ'>^C^>^^^J^^^:y^kK^>^^ky^'. N- ^,^e),U3v>'^3> Neo-Persian wjS farvar frohar, in or ferver.^^ do not find the name in the scanty remainders of the cmieiform inscrip- tions of the ACHEMENIDES, but we can presume with perfect security that the West-Ieanians called him frayarti, by tlie occurrence of the royal name of Fravartes, rendered Phraortes by the Grreeks. The signification of the word is, "^^ro^ec^or."^''' 30 Of. Spiegel : Einleitung in die tradi tionellen Schriften der Parseu II, p. 418. 31 Although VuUers has accepted this formjM5 in his dictionary, it nevertheless seems ver}^ problematic to me. In Mohammedan writings it certainly cannot occur, I have never found it with the Parsis, but only J-\f^j^ I believe it only appertains to Kleuker, who always gives Anquetil's Ferouer by Ferver. 32 While it is perfectly comprehensible after the 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. Burnouf presumes so in his '^Commentaire sur le Yacna" and in con- gruence with Neriosengh, who translates the 5 «>LK^5^3C^^LK^i^JC^5«LK"^^^ M 5 [ 25 ] ^ ?5r' ?^ 5 Our sources of information on tlie ^ notion of the ancient Eranians of their N genii and the way in wJiich they wor- ^ shipped them ore, above all, the AVESTA, ]^^ )^ especially tlie more recent parts; in the ^ ^ oldest part of our texts, the second part ^ ^ word by Vriddhi, growth. Burnouf strange- ^ ^ ly believed to find a coDfirmation of his ety- ^ (\ mology in the circumstance^ that the figure r^ )\ on the monuments of Persepolis, which is con- ^ jSl sidered to represent a Fravashi, seems to grow J^ ^ above the king. But the radix Vash may also ?f ^ be a farther development of radix Vat, to \P jj speak, this is the opinion of Schlottmann in ^ i^ bis Commentary to Job, and in this case Fra- ^ V vashi, would be equal to the Sanscrit Pravakti, i» to pronounce. But this perception lacks every \) traditional support, and has no reference to ■\^ the nature and doingso f the Fra vashi, as we y i A know them from the Avesta. Justi thinks Frav A* ashi to have originated from Fra. -j-i'^-^+'varet. f^' He gives to this radix Varet=(S.) Vaii, which /V K in Zend as in Sanscrit has only the significa- v^f j^ tion of rolling, turning, hasting, the more ^ *>'V general signification of being, and declares the ;y' ^ name of the Fravashis to significate the pre- vV a) existing, like as the Ideas of Plato, who are ^j V previous to real existence. Oppert, whom ^ s-e Haug agrees with, holds Fra vashi for the same f '^ word as the king-name Fravartis of the cun- X ■^ eiform inscriptions of Persepolis. After Oppert M (y the signification of this word is nourisher, after {\ e\ Haug" protector. I believe tliat the word was A M formed from the radix Vart. ^ Fra, by the suffix ^ -^ ^ Ti. The first one has in the Veda like in the ^ ^ Avesta the signification of to cover, to protect. V 3 i [ 26 ] n 5 of the Yasna, the Fravashis are men- tioned only once,^' 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 Khueda- AveSTA, a collection of songs of praise on AHUKA-MAzDA,the AMESHA-SPENTAS, MiTHRA and the other genii, and in the traditionary books of the Parsis. In these sources the Fravashis are usually called "the Fravashis But that Avestic s' corresponds to old-Persiau Rt is proved by examples hke the following: 0. P. Arta = fAv. ) Asa = (S.) Pta. ( Av. ) Ames'a =(S.) Amrta, (Av.) Mas'ya = O. P. Ma- rtiya s (S.) Martya. So Fravashi is = Fravarti. See Kuhn, Zeitschrift furvergieichende Sprac hforschung XXIV, 4 p. 352 (the note on the nature of the Fravashis See Spiegel. Eran. Alterthumshunde II. 91—98.) See Yacna 37, 33 Hx^!^'^- r-(;>r'^- ,^ oj_u-(;_)jr-*j^ We may certainly conclude from this passage that the Fravashis were known to the authors of the Gathas. V ^5LX^>iX^n-'^-"))-"'^<^ -6>ri'^-*'^-^ jI^oj-i-^W^ yf Visperad. 7, 2. 16, 2. 21, 1. Y 5. 26, 1,3,6, 7-11. ^ 35 Of. Y^s. 16,5-)3_i.(^ ^)^|'\d_w^^ S Ys. 65, 12. Yt. 13, 1, etc. ^ 36 Cf. Y^s. 4, 6 /^jj^j-uj ■*(j-7JQ lo-u-uj (^' '^^^^^^""^ •(^X'l'^-^IJ^-" -'a)^-^-(?KJ-'-'-" Al en, 15. ' ^ 37 See Ys. 55, 1. 63, 3. i A ^?t3«^X^^J^>JK^!^LK^3e^«^LK^!^ 5 [ 28 ] I 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.'* In the more recent tradition, the Sadder-Bunde- hesh, this and other faculties of the soul are mentioned, viz. the power of life,^^ conscience/" soul,*^ conscious- ness;*' a distinction which, in general, agrees with that in the Avesta. The power of life is closely connected with the body, which falls to annihilation as soon as it is vanishing, and then the other faculties of the soul leave thebody; conscience goes straight to heaven, but the soul, consciousness and Fra- vashi remain together,*' to account for 38 See Sadder-Bundehesh in Spiegel's In- troduction to the traditional books of the Par* ■eesll, 172: " The frohar is charged to take care that eating takes well with man and that the more hearj parts are thrown out and removed." 39- W Jan. 40..^, Akho, 41 Boi. u>; \ 43 Cf. Spiegel Introd. 11,173: soul con- J^ science and frohar mix thrice togeheifit and ara to give account. ^^^y^^^^y^^i^^^ypi^'so^^^^^ I f 29 ] the actions of the man and to be re- warded or punished/* The Fravashis, we see, belong to the immortal parts of the soul, whose destiny they share to her ultimate fate on the day of judgment. But the existence of the Fravashis is not entirely included by that of the soul, they have already existed before, from the time when 44 Spiegel 1. 1, If they were good in word and action, tLey enter into paradise ; if tliey have acted, spoken or thouglit evib they go to hell. The classification in the main can be found in tlie A vest a already, as it is proved by the following passages :Ys, 5. 26, 5 : -"M-^oajjI-^ -^m-"))]-^}^ ■^ym-^6\{)-^^ •6-r^^-"))-"'^(y -"H^^-^)h -^MD-"^"^:^ ^iOC^i^3C^^X^i!j<^jt>C^i(g^t^^ ? [ 30 ] I ? the spiritual world was created, and they are immortal like every creation of the good spirit Ahura-mazda. They are the divine part of men, which, existing from all eternity, is only for a short time connected with the hu- man body. According to the Bundehesh, Ahura-mazda had created them to- gether with the intellect of man, ^^ and sent them to earth after asking them whether they were prepared to enter into the bodies and fight with the Drug- as, the demons of falsehood and im- posture and to be immortal again aftej the annihilation of evil, or to stay in heaven and struggle with evil for all eternity. The Fravashis agreed to enter into the material world for a time. We see, besides the Fravashis who stay on earth, there are others who dwell in heaven and will descend to earth in future times ; and others who are re- turned already to heaven from their earthly life as souls of good men. These three are often invoked together. A Hi 45 See Bnndehesh (ed- Justi)VII, 13-15. ^ ? [ 31 ] 7^ 5 ^ ?v' hymn ,*^ for example, runs as follows: We worship the holy Fravashis of the deceased good men, of the living good men, and of those who are not yet born. In the latest tradition, the Mi- NoKHlRED,"*' all the innumerable stars visible to the human eye, are called the Fravashis of men, who are pursuing their course at the firmament by celes- tial guidance. They 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 : -(;)^| jj^o^J^I-uf^t ) S^ 47 See Mkh. 49, 23. ^ l M ^i!e^^^LM^5e«jfe:^>r^!^3<^5^^ M 5 f^ \ 32 ] Every living creature has its tu- telary spirit not only in this, but also in the spiritual world. Even Ahura- mazda, the creator and master of the world makes no exception, and his Fravashi is mentioned, ** as often as the Fravashis of the Amesha-spentas, who are assembled around the throne of Ahura-mazda, and the Fravashis of the other beings, who are worthy of sacrifice. *^ So, in the Vendidad^ Zarathustra is bidden to invoke the genius of Ahura-mazda, x^jhose holy law is the principle of life,''^^ and in another passage,*^ he ^^o >)yn-"^^^/) 48 Vd. 19, 14 : 49 Ys. 23, 2. Yt. 13, 82. 50 So de Harlez translates the following- passage Vd. 19, 14 ^Oy^^ ^){\) HJ-l/jOl^ .oi/oj^^OJl) ^^^^® SPIEGEL and DARMEs TETER translate : whose soul is the boly Word. 51 Yt. 13,80. ^ 5 y !R!t>;-i«i>ra(5tX^3C5«>J<^SrX^5tX^K «aLK^5t>C^fe>r^!UC^50C^5tK^'5tJC^3$ [ 33 ] is mentioned in the following terms : we worship the genius of Ahiira-mazda, whose soul is the holy Word. We find the Eomans worship in a similar way the genius of Jupiter and the dii- geniales. But the Fravashis of the good men who lived before Zarathustra and his preaching of the law, were in- voked most frequently, and generally together with them the Fravashis of the nearest relations of theinvoker and the geniusof his own soul, ^^ by which the Persian used to swear like the Roman. The Fravashis of ^these good men and those of the yet unborn, are called more powerful then those of the living and more powerful than those of the dead. ^' This also must remind us of the 62 Ys. 1, 18: '■)^-^()y j(;^^ji^^^jj))J| K See likewise Ys. 22, 27. 23, 4. Yt. 13, 149. ^ 63 Yt. 13, 17 : ja^^a; )3)^-"\) ^■^)o 5 [ 34 ] Eoman cult of genii, where the ances- tors of the house, the Lares, were sepa- rated from the tutelary genii of single tors of the house, the Lares, were sepa- r persons. In Iran also, we see, the cult ^ of the Lares, Manes and heroes was ^ commingling. The Fravashis were wor- Q shipped as the ancestors of the family /Y and tribe, giving help and protection ^ to their family and race.** The antiqui- M ty of this creed is proved by its oc- currence in the oldest remnants of In- dian literature." According to the belief ,JJ{;-u^oJi;JJ -(jx^j See also ys. 26. 6. M 64 Ts. 26, 1. Yt. 13, 149-151. Ys. 23, 4. Cf 26, 6, 7, 9 ^ /V 55 See Geiger 'Ostiranisclie Kultiir im Al- Nt Vf tertum' p. 289. ^ £ [ 35 ] ? of the ancient Indians, tlie 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 Eig-Veda,^^ where it is said, that they have adorned the sky with stars, given darkness to the night and light to the day, that they have found the hidden light and created the morning-red.^"' It was with gifts and powers like these, that the piety and devotion of men wanted to see recom- pensed the piety of their ancestors. " Furthermore, the Fravashis of those good men, who were foundworthy to see the prophet face to face, to hear his doctrine from his own lips and to adopt it from himself, are occupying a peculiar place. These are the Fra- vashis of the contemporaries and first adherents of Zarathustra. In connexion i. 66 See Kv. I, 164, 30. X, 15, 2-6. X, 16, 11. X, 154, 3-1 VI, 75, 9, 10, 57 Rv. VII, 76, 4. X, 68, 11. X, 154, 5 Cat. Bralim. VI,5, 4, 8. I, 9, 3, 10. Kaegi, der Rig-Veda. 2 Suft.' p, 97, 98. Notes 283-287 rk^;o^^^ky^>j^^k3^^^x^^>tyir^^ ? M6 ] 5 with them is the multitude of the Fravashis of all those who beloDg to the community of the worshippers of Ahura-mazda, and are adherents of the religion of the god of light."^^ We have tried to define the nature of the 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 ex- tending throughout the whole creation of the good spirit ? '^ The Avesta gives us sufficient information on this point too. ^ ^2 58 See Geiger 1. 1. p. 291. Yt. 13, 149 . {\ 59 See Yt. 13, 2, a passage which after rj j^ Geiger, by omitting the second [l='|*oJis to he ^ ^ reconstructed metrically thus : f^ ^ [ 37 ] 5 A! The Fravashis take care of the moon and stars to traverse their pre- scribed orbits on the sky f° they are driving away the clouds in the air, and the winds are blowing, the streams flow by their splendor and majesty.*^* Tlie y beautiful growth of succulent and fruit - *K bearing trees is their work,^'^ they are U the supreme guardians of the useful j^ beasts of the flock, who are willingly ^ subservient to man, and owe their A preservation and prosperity to the Fra- ^ vashis alone ; even the whole earth (^ and the sky are preserved by them. 6'' ^ Every existing thing reaches its pur- w Darmesteter translates as follows : Through ^ Ct their brightness and glory, O Zarathushtra ! I r A maintain that sk}', there above, sliiniug and X M seen afar, and encompassing this earth all M rf around. \j X 60 Yt. 13, 16, 57. >\ S 61 Yt. 13, U 53. iJ ?^ 62 Yt. 13, 14, 43, 44. aT V 63 Yt. 13, 2. V} ^^3C^5tX^j^L5C^5^3C^'55iX^?^iX^i^JC^^ [ 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, gave praise and adoration, to be acting in their forces. They are associates and assistants of Ahura naazda, who by their splen- dor and majesty protects the earth, but they are in the closest relation with man, to whom they are given as friends and protectors,^* for whose bodily wel- fare they take care by the wise distri- bution of earthly goods,^^ and by pre- venting all the dangers and miseries occasioned by evil spirits.^^ Therefore the country-man invokes them, when the fruit of his field seems to be des- troyed by want of rain," and kings and commanders ask for their help in the turmoil of the battle. ^^ 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, 66. G8. 68 Yt. 13, 17. 30, 31, 34, 37-38. 66-67. Jti M •|^J^LK^5^LK^5*JC^!tX^i^J^^;U^ [ 39 ] I weapons and the support of those who call them/' But they do not only aim at the bodily welfare of those whom tliey support, they are chiefly anxious to defend the souls from threatening dangers, and so, in the prayers addressed to them they are praised for awaken- ing pure thoughts and inclinations in the soul to whom they are giving the right and salutary nourishment it re- quires/*^ When man is dead, his pro- tecting^spirit approaches the throne of Ahura-mazda in the quality of his me- diator.'^' It is comprehensible by this belief of the Eranians into this influ- ence of the Fravashis that, as power- ful assistants of the divinity, they were deemed worthy of the highest worship, a peculier cult was consecrat- ed to them, praise and honour given, and sacrifices offered to them like imto 69 Yt. 13, 69-72. 70 Yt. .13, 25, 30, 36, 42. 88-94 71 See Miuokhired II, III foUowiDg. SPIEGEL Eran. Alterthumskunde II, 14iJ- 151. Uebersetzyung des Avesta II, p. XL. II 15 note, 4. Geiger. Aogemadaeca 8-11, Yt, 22. I M rf ^itK^!^JC^>LK^i:?LK^'^3C^feJC^ y ^ the clivinity.^^ According to the precepts rj of Zarathiistra it is highly important ^ to worship the Fravashis in the riglit ?^ way/^ as their power and agency are de. »^ pending on the offerings. They were, ^ very likely, worshipped on the I9th X day of every month, but their principal ^ festival was at the time when earth W awakes from her winter-sleep, and ^ nature to new life again. Then the \\ Fravashis come down to earth, and ^ stay there for ten nights. They ex|^ect ?^ to be honoured by becoming offerings A of meat and garments,''* a duty which (^ 72 Cf. SPIEGEL, Uebersetzung des ^ Avesta II, p, O.I fg. Ill, p. XXXII. ^ 73 Yt. 13, 21 fg. Yt. 13,49.52. 73. A 74 Yt. 13, 49-50, ^oju^j^j/j J-"'f^ ^ ^^=»j^^'^-"^'V(; -^(^-^ yo^Mi ^:^}oA J}oJ^y 2 a' 5 Jt^ f*' A f 41 ] Ayesta' II, p. XLI. Ill, p. 120. Einlectung iu die traditionelleu Sclireften der Parsen' II, p. 180. , 76 Theopomp. lib. XVIII. Athen VI, p. 252 A, B, 0. Cf. Fragmenta Historicoriim Graecorum ed. Car. et. Theod. Muelleri. p. 301 ?r ?r is performed by baiKiuets at the honour of the Fravtisliis and by gifts of dresses to tlie priests and to the poor." Tliis was according to the Avestatlie activity of the Fravashis, and the way in which they were worshipped by theEra- nians of the East. They are not called by name in the documents of West- Eran, but nevertheless, there is no Vf doubt, that they were known and wor- ^ shipped under the name of Fravarits. /^ So TheOpompus,'^ a contemporary of ^ Philip of Macedonia speaks of a Grreek, A who, for the purpose of flattering the r -^Wl-"^^] jjjj-uj " Who come and go through the brough at the time of the Ham- aspathmaedha ; they go along there for ten nights, asking for help, thus: Who will praise us ? Who will offer us a sacrifice ? Who will meditate upon us. ? Who will bless us ? WJio will receive us with meat and clothes in liis hand and with a praver worthy of bliss ? " DARMESTETER. Geiger L ' 1. pag. 238. 75 Cf. SPIEGEL. Uebersetzung des § *^iX^iOC^^LK^5^iX^i)?iK^?Or^5^.3^ >CVX^i^^C<5?L5J<^l? [ 42 ] M king of Persia used to place, according to the custom of the Persian dignitaries, peculiar table with food for the demons of the king every time when he was go- ing to eat. But the royal gods also, by whom, accordig to Hrodotus,'"' the expir- ing Cambyses conjured those who were round his death-bed, and especially the Achemenides among them, not to suffer the supremacy to pass over to the Modes, and by whom Histiacus''* swore not to take off the chiton he wore, until he had made Sardinia tribu- tary, give evidence of such worship of genii at the time of the first Persian kings. But we see from these and other passages, that the Persian did not 77 Herodotus III, 65, 7 : 1 must now tell you, O Persians 1 what I would have you to do when I am dead-I entreat you all, by those 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. 78 Herodotus V, 106,'6 : Having first ef- fected this, I swear by the "^deities of Heaven, that I will not change tlie garb in which I shall set fort in Ionia, without rendering the great island of Sardinia tributary to your power, 5 ^ M A ^it>C^^>r^^>LK^^gtX^$t3C^liL^ Jf^3«'fe3C^!iLK^i!LK^5t>C^feX^!tX^?^ [ 43 ] NT M 5 I only worship his own genius, but also tliose of Hiis whole family, the king, and tliose of all the Acliemenides to whose race Darius too belonged. And so the paternal or family gods, by whom, after Xenophon,^^ the expiring Cyrus made swear his sons to preserve mutu- al affection and concord after his death , were certainly the Fravashis, but like with the royal gods, we must probably join here too to the single persons be- longing to the race a particular ge- nius of the race itself. For such genii who have a sort of survey over the whole clan are sometimes invoked in the Avesta^° and in the cuneiform inscriptions of Darius." The Eranians, we see, knew genii of their own self, of the family, the 79 Xenophontis d6 Oyri disclplina lib. VIII, 7, 17 : In the name of the gods who protect fathers, then, mj sons, do honour to one another, if you have any care to do what is acceptable to me. For you cannot, I am sure, imagine that, after I have ended my period of human Hf e, I shall no longer exist : for neither hitherto did you see my soul, but merely dis- covered that it existed from what it did. 80 See Yt. 13, 21, 6R, 68, 150 151. 81 Ci. SPIEGEL 'die Altpersischen Kei- linschiiften' 2 edit. pag. 107. i :j^}^lM <^;ij^L>o<^ ? [ 44 ] S tiibe and the clan. All these had claim on a certain degree of worship in pri- vate and public life, for by the high regard for parentage peculiar to the Eranians, a very high value "was at- tached to the natural connexion of the members of a family or race. On the anniversary of the birth-day®' which was festively celebrated by rich and poor, it was never neglected to offer prayers and sacrifices to the genius, who protects life and welfare. Hero- dotus*^ and Plato^* attest the cus- N ? 82 Herodotus I, 133. See George RawUn- son, History of Herodotus I, page 218: Of all the days in the year, the one which they cele- brate 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. p. 381-382: She waited, therefore, till her husband gave the great royal banquet, a feast which takes place once every year, in cele- bration of the King's birthday-' Tykta ' the feast is called in the Persian tongue, which in our language maybe rendered 'perfect '-and this is tlie only day in all the year on which the king soaps his head, and distributes gifts to the Persians." 81 Plato 'Alcibiad' I, 121 C : "Further, when the eldest son is born to him, who is •I I M .¥ Jk ^ kK'^^iK^>J^^>^^^jLK<>y^:^>^ ? [ 45 ] k 5 torn, that, when the heir of a throne was bom, the whole house of the king used to celebrate the day, but then, when he had become king himself, the anniversary of his birthday was cele- brated by solemn offers and festivities of all sorts throughout Asia. In later times also, when by the valour of Ar- taxerxes the Persian empire was res- tored, this custom was not neglected, and the birthdays of the Greek kings in Asia after the death of Alexander were celebrated by sacrifices in their district of government. The heads of the state and founders of public welfare were thus honoured in ancient times already by the celebration of the an- niversary 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 sub- sequeutly at another period the whole of Asia makes a sacrifice and feast, on the birth-day of the kinfi-." \ y^ i ^ ^ k^^hJ:^kJ^C^^^i3-•-•—<- •Hig^sj^:? "i^^^^ 'hI^Ri^^ ^rHei>4i% f .^^^z ^>9ic ^ ^l lihlh ^"Hl^lC-t, ficHJI^ :iH^ (§ICH^ "HU^lcil ^dCH^ 5if§i^i ddi J?^ q^ 5 ^l ^I'Hkg* M^li i^qi ^L^ ^^ s/^?l^€^ C5C;)(Hiy ^k^^^lrt !{lr[[ ^l^U ^irtqi^i ^iqg. i^3«fc>r*3^X^^X^^X^^5fX^>JC^5^ ^iit/(l3l*. ^i^mni / ^ " mA i?l ^rO (iic-tct ," 7^ ^^Icldl iil^lrtl ^>ilrtl ^^1^ CfHl^l"^ ^ (H013* S^jf 11(01 ^cn ^IMt^l^ ^CH I [ ^ ] ^ 5i{lrlril €iO[[ ^^€V f^{[ (^{[ \M[ ^qi 'S, ^'l^ ^Wl 'ci^rii^il gil -MsL^i M^l ^H^ii^ cHi^i q'^ct ^^1 (^T|^i ci^i \Ai cil^l ^t^ ^(i^l (idi, ^n MidHl (vilCH d q^ict cl ^Vd :mlrll ^[lcllr[l (J^t^U^ ^ cll^^' B; ^^cll^ ct >il^ cv^^l ov^^l (Met ^ 'll-^^^dl M^l^^Wi dl^l-Ci'^o[l oi(M^ S qi-il ^1d-=H*=Hl(l (ilCHdl-ql^^l (S'rt;^;^ K % CHoidi ^i>ii-M ql^^i^i" Cq^cti mhi^ii. 4} ^ q*^id l^idl ^xiql ^^5ii (idi, ^II d -« ;SS5^-X^5t^<^5e^^^s^^X^j^j^<«^ [ ^ ] ? CHI ^l^l <^yS5. ^[k MilCH^ Mil ^l^ ?^; •HllSil ct^l ^ CHlwi ^iCHi^ riliil, :^IM Jil^l n2 =Hi cl^l^'^^ii "=iH^r§li^" {arachotus) «ii [ ^ ] riVH'^ ^ICH-^lcil (Sell, ct^l Ji^^ 4^CHl ^ :^^^l^t (<^^^l^ ^^.oi^^^ tc-fl, ^h\[ ^^; ^ ci^ ci^4 ^iqcHl "^*(^i " ri^l i^ii^ ^i'^ ^y -ll^ilrti "(^M i§ 1" m\ d^rt t^'^ 0^?l ^ rtlSil ^ cv^^l •H<^vi5>)i etui's g^l -Hv^^l, ^A ^^ cl^l =^lM^l4l :!i*j^ ( >ii^ ) c^i^i^i "^^^ ^"^i-^'^ciU 6y>ii 4 i 0(\)y ^[ Cl ^^i% <^^^ bi^m^i^ CHoicll ^l^Ul S^M^^I >i2\ &: q^ ^^m j^y^ (^ci) ^i Hlrii ^i^irii i^Mul ^=^41, ^1 =^^qi )K>u (^d>) ^^-^ "^"^i^i ^it4l, ^Pt^ y))-^' (^ifq^) S}i5i -Mil^ i?^3, ^i ^je^-st^^^L^i^^e^PJije^^j^sLX ^?e^^ ^ i [ ^ ] ^J^ ^iii hiM ^["Ht ^q^cll>li -^■)y -o^^^ (|'v>Ct) ^V^i ^l^ ^CA &, Mi^l ^i^ui^l ^^Jii him'^i q-H=^icti CHi^j^i^i Cl^) S>ii^ ^:m[ is:(r{[\ h^^O^^rii c(l>i ^^Irl^i ?iql (MUM 5^, ^^^^^2^lrtl 'Hc^c[[\i^ lc^cll^(%' &. (^T^S^i ^h^f^>L%^>:^^>L>0^k^Oi>^^ — N- M(^l SCHI ^t^liqC-il ^m^^i ^^m7{[ ^:( N- ^Piii d%^i ^\^ \^[ ^ ^ ij^ ^di ($?1. ^<:^^; choi^h^i ^*h*^ H $ (^H^ini ^^^) ^i^ui, ^^ lihi ^ihi ^ (JM^ict Ji^ d^iHcii ^[^m ^iq5, d (?i ^IMi 4"H=?liPt ^ ^i^q (^i^ il^MRi ^Md i^qi ^li^^* ^^ Hi ) ^l^Ul, d^l ^dl<^ ^d 5ic-tl5^u ^ ^i ^iMMldl iltMl ^^MH d^l 3T5^i^H <^ dMHlA ^>iiriirtl J3 iV ?iq^ ^>ii^ ^i "Hi^i 5V(^iiqqi^ %h% ^hlii Mi^l 3y€i:H ^iCHctlMt^* ?il ^'^ =^IM Mil q^rti PHI ^ ^ qcti^ ql^ul ^cHqi qoi;^, Hmri^i ?i 5>i3f(7/ M^ cl^.rS ^^|cll (^cil, ^^ ^l^r ril PHPl^^4ii (dice's M ^ ^ Y. ^' [ ti ] (^ll ^"^1(^1 h\r\\ ^S\[\ sqi^ ^["Hi^l^ ^^i dl^ ^c^d^l (^^. ^a^«i1 d^l^ §ld^ ^ ^>iPi^>ii ^iq^l ^l^ irfl'^ ri^ ^ ^1 r2^5^X^it>C^fe^C^>J^^StJ^ [ ^v ] ^ "H^^^l ^^ ^ cl^l^cl ^cll, cl>ii Ml^* ^c^d^i "Hi^c-ii q"^ct^i &, ^^ Miaft 'S r{(^l', ^^ |lM 'ctl'SiC-il,^ rihi h ^?^L!iir^!?e^ t^K^8t>C^^J5t^^ ^ [ ^^ ] 5 , » ^4 cl^^ril JifSlrfl :iH^C-{l iSi }s:(^[ (^Tti, 'ri^i ^m?i ^o ^-lo :^o ^0 ^ y>il^ ffa* ^M ^IH^l Vl ^iq^* (d^\ (S>1 >ii^ vt^i ev^S^t 3r JU 'ctSji ^i^ij Ml€ ^Mctl (Sell, 71 ^^ % &. ^li|l^ ^l^ 9 ^, ^^IctM ^^ riqi ^^i q^ J? cti^lHct (^cii, ^ «iSl ?r M^l'il "^"^IH, ^ctUlSilril ^IcH^^LCH^i' J<^^^e^y^^>L3<^}tK^;^L^ 5; "Hi^i "rt^i" ^i^^ J?^i ^i ^ Ml^'y "ri^l'-^M" if$ 5,^ q^R c1^li ^(| S'S^ >i*i^l 5l3r^l ^^l (ictl, "M^^l ^^ ^IM clR^rii qu^l>i[^l ^IctCH ^m?l ^i ^1«M ^l^ «lUct ^*^' cl-^t ^^^[ ^^r{[ ^hR[ ii^ ^>iJi' &j ^cll M(^l ^^ ^^ cHiqi^i gil "Hi^Hl iifSi "^i ^iM &. ^i f M^^l ^qi ^u ell ^ctl. . ^^^^rll ^l ^(HlMlM^i C-ll?l d Mt^l 1^1 ^dl, ^^ Tlrii Alterthumskund^^ rfl ^i|CHl ^l(|ctlrii J» 5>i^ ^'^ "Sr qi^i^i "»i^i ^^ Ml ^ y^4^cHi hA^ rim ii ^[\^ m^ ^^ r^MHi (M,^i -Hi^Hl^l tT^wl^i 5^^ (dl'^^i %i[ 'Am ($cii, ct Mi^ilsy (X\^ ^ft«Hi SjM^'ct ^cj54i (Jci^"l^iq (Hi ^'^ ^i^i $c:> ^i^^l Mi^ ^i"^ 5/' i^ [ ^^ ] ^ ^ ___^ ^ ^ 'H'^l Mlclldl "i^r^h^i ^^[\m M(^ il^l *^?l W'^ "Hi^irtl Vr ^) ''Ar\\^ ^A^.(^l" ^l ^ ^*^ ^l^ ^ ^ ^ic-i^'^ ("Mldl^ii W^i^ qlH^irii "^ ^ ^ '^^IHcil cl (idl. ^M^' ?5^, C^\^A< ^^3=^ ^^^l^' ^^CH CH^li^l >i^^' (i^', "Hi^l d ij^C-i Jr^ \^ ^, dd d -^^il ^ >i<:^ \ictl ri^l. d*J* M5(^l ^l & ^, ct ^ ila ''di ^4 ^^^4 ^i^ S d>i "riqi ^ i^X '* ^i ^dl d^^, "Hi^l ^^^ =^di Midi "H^l; d Oiiqi^ii^ii ^[^ ii :i>iiq fj, ^ rii qil?li^1 <5>iti(y/ >{(i^^ ^^l^cii (^di. ^ S.'cl^ ^^^;^ ^ioi(n < [ ^M ] I ^i=H ^^iq S;^ ^^ " ^Irt " " H^ ^' ^i *^^i ^^ ^la >i(i(r^^ir{t ^*^H* ^ R'hV^ri (Him^i Ji' ^^ d H\m 5 ^'^ y dl ^i^ qi^ M>^^ " ^i(|yfei ^Qi " ^ 3 [ ^^ ] I ^^ ^l "H^ Wl io, ^. ^f; (il ^o, ^. •H<: cl^l "H*^ ) ^^1 ^^ ^W ^l5fMVl " i=^ ^Jr^H>t^ "( M<^ ^cilrtt ql^uR M^iii^ 3il(S 3 e? ( (3l[i<^ ? [ ^- ] •-^l^ qiiM ^dl 'ciSil ^>liic-t>l Mil ^:, il ($16 qiiicii'ii 3ji ^l^ "^ict" ^^ ((il^) "^i5J{" ^i^"?i ^^ $1^ m\[, hi^ri, ^^^ri i$ &, d ^ M^*^ ij^qi ^31 &. k [ ^^ ] g ^i =hu(hI ctMrn =h^ihI 5. ^ui ct^<^ i [ V' ] s ? ^l^l ^k ^Wl i|R d H^(^ ^ih^^ ^CH ^^ mJ. ^ 5 [ ^- ] ?^ ^^ rt 'Sqi ^qi ^5 5, rtrd :^^cfl Ql ilcllril fei^i dl ^Jf -l^ t 3t ] 5J ^cii^CS ^IJ^'S^i m%^-^ (=^^ch1 ^ 5? M'4 ^Rmni. ^i M^^ c-incti m^ -^ >ii »^155^H-1 iHl>ii "^^Ml^ll* in?fl k}Ai (irlt cHl?. ft if ^i'A^1 ^iijiu ^i^-d ■^ft'^'il ^-(mi "M ci5l >ipfl ^Pbhi ^liMiMi <3)>i^l 5 ?ii|-{^ii»i <^cHM-i^1 g'^tmb ^^i[hl^l ^ ^lMl^l^^5^^^«J?LX^5e^«?tX^^ ? [ ^3 ] ^?i Mt^i d^ 'ci ^\l ii^i^^l ^m<^ d'Hi^a-^di .^ ff/ r{f^% MQ^l ddl^ J?<1 ^<^^d il^Qll V [ ^^ ] ^ \ 'ct^ ^|i^^4 ^l(Jl=H idl^il^ ^l M\^, '^M t^h^ ^^ M(^l ?i^ 5 'cl^i, %h! q^l^ cvjrtl Moiv^hI ^Hl^ct d %l? *^^1 ^^ >lHctl «H^1. H>i ^HCHl q-^d^i (^I'l^i^t ^^<^ y^^cfl M^Hldl^^i^il ^^R w€ ^,d :ii^ld^ MR ^M ^UchI ^Rdt>ii q^li? hA^ [ ^^ ] § ^ ? ^^Cll ^IM JirSl (^^WlSit), rtd^ ^l. ^^dl>ii c^ti ■H>^ctl (^ctl, d ^Irii ^'ot ^Qll ^til S^d dl^^l oi^^icll, S}>t '>ilM ^>1ldidl q"^d^i mid1 ^dl, a>i>i ^4 M=l^r|3j^;^-oi) Vi- d^dl ?l>>-'idl ^dU ^l Jdl^l^i ^c-ii >ii tiq 9, d^l J?i^ %il ^C^^>«>LK^>L>OC-^^ 5V 5ir§iril ^>i [Im \(^[ ^[\i^7{ cHoicH^i y ^^'H ^d d^* ^^'^ d q"Wd M'^Ml Jl C?H "Hi^l "cify/ "^Id^lddl (idl,d ^ (?M^^1 ^R^l dd ^l^ M^^ld ^=R ^l ^ i^ yl^. CHi^l 'H'^d ^^l ^3' ^^^Id ^ ^l(^UHl^i ^1'='^' & ^, S>HijU^clldld1 K oil 4fi il^l'^ld^ ^(^1 ^l^l B, d^d "H J r^>idl ^fSldl oj^ldl ^V^^a =Hl^ ^' ^ «^i*'ci (Otl. (5idU^*d, w«mY(?/ ^,^^4). A^ oivi d ^IM, "HQ^l ^^l^^dl q'^ddl hP^i £ rflSjt ^7{ii "JHMdl d (Jdl; "^ilc-ii^iil ^ "^IM^l ct§{l "Hf^'q^ (?c'H'i >icri{l §m. 'Si^ ->Hioi ^Ikt ^ S ^l^CHl mrii if^CH^lrft c^^:? 5 ^^ fqi ^ i [ ^^ ] ^ ^[^["Hi ^M?il ^l ^^41^ Sii;(y/ ^^)ji5!il K «H(^1" H^a^l ^IW ^l^^'ci ^"cll 0[^[ ^i =HM ^l^^ ^Hl H^l^, 5>iJjCHl \h<^^^\ p H }^ I [ .0 ] ^ ^ >i if^CH JJl»^, dlMt^l ct^l Si>i ri^ ^ ^ ■^'HcllSilrll ^'-O-^^l ^^lil^ ^ril(r/ 51 ^ [ Xo ] ^ |rilMi ^^ c^ril (^icHci R^ ^^qiCHdi §ld^ &. ^ M^ ^m h% (^d^l, d ^Idld^l =Hl^idl ^ ^ ^Hl^ "^nddl ifl ^ 2>iidi "uc-tl |^^l>ii ^dl ^d^l4 (^^ (^^ J ^^IdlSii MlM ^d^^ ^^^C4l ql ^ S ^iSi ^M^ >i^ 5, "§ J? ^ddl ^ ^ 4) di^ ^d qloidi ^M'Hi^l ^cn S. ^ ^ ^.M (J/^ildldl ^l^=^ld d>i^ y^^i ^ I [ v^ ] rii Siql g, '^ ^7{[ ^{^[ h'^i^ h^ ^ ^^(?/S^ cl($Td riA ^W ^l^ <^^^ ^^rtl ^<^'^t^:<^^ltt^ [ X. ] ^Silrii Utou iilil (HPl q=^^^i Ptii qi4l R'Ui ^iU^'?! ViW Mt^i ^ih (krii ^i^ci i^Hl>ii ^l«='^i, ^^ ^iHtpjl^l cH^i^i^i ^^^ ^^1 ^^ ^Mrti J?qi ?»iiqi^i, ^ ? i [ ^^ ] I ^ MM^ilct [iq^, ?^i^^1 ^'^wl ^ii>i^i^, ^ Mt^l >ilt^l?ll ^^^ct ^l^ Qihl ^^ a{lg ^MPl^^li ^ildl (dctl, ^^ ^^^Clrll 'gXHl qi ^l^lf^ d^il ^Icllrfl rl^-lCHiy PHH CHI ^[% ^hl ^ih^[ ^dl. d^ii d>i^ >iu Ctl, \(^l d>l^ d^lrll ^^^cft ^^ ^rl- rfl ^iSct^Hi =H*^<*^^i >ii(^i^i i^cii Ht^^il- 5 «30«>^?<^Jt>«5tX^!!j<^JtXage^« [ VM ] ^ ^^ ^K^lcll (idl. d^il ^^(31 d^Hl '^- ^^ ^l"Hl^ d>l<^ ^Vl 5^^:^ rii^l h^Ti P ^M; ^^ ^lri>ii di d q^i^ ^i4l ^"Tci ^ QxiR Ci^^rtl M^^i ^^ ^il^l rll^ £ ^-^l f^c^ici q^^rii ^i^i ^H[ ci^^i qcti y^w ^^i>ii ^(nl ^i^. 5, 'S ^qi ^ deleft ^llira^l^ ^"HW-ii 5>^l ^xjt -^.y^ U •HI 5if§Wl ^HC-il R^i^i ^i^ Sj^^iit dl p ^MW^* u^n^, i 'rtM^, (^il, Mt^lJl^i ^^Wl^l Q^l> 4?l^ iHH^ ^h[ri >irl ^ll^dj'ct^rll ^?lldl ^^^Ctl (^ICHcl ^ Sil fi'^di M^lriril tHl^>ii ii(oi;H ^cldi itMlt^l ^^ ^*i ^i|iit^i>ii^1 >i(A^-{i qu^i ^Mli ^- ^ ^ ( cZ6m0725 ) ^ 'ctrft Olctlril iyUl^^l ^A ^ qit^il ^l|«iU M^i ^i^iiqc-ft ^qcii^i K ( demon ) ^It^l^Ri =^1^ &, "H^^l 'ct ■• ^ ciiqqi«il (^T^ct i^cii ri^. i|oi^^>ii ^i ^ ^l cl^l^ bi'H b'i7 "^-ii^i ^'^A^ q^i-ti ^qcii^H i^A6't>2 y jf deuteroi is% &. U }^ ^iqiil ^l(^l=H^l ^l C^ri ( demon) ^ ?^^,^ \[^ri C^i^M qM^ldl ^e/ims X ^l^l gemus ^IH "^^^ ^iKHl^i^ ^c\ri ^^^[ &, ^Pi ^ i|oi^^r{l d^-il "h &, cMl^ ?l>t^lril genius ^l^^^l ^IcJ (3lM# ftjs^^lS, ^ ^Id, ^^ "H^l ^z^72c», genitor, genialis ^l^^l^i i ^iMt^l^ ^^S}o{) ^ g ^^'^i^ CHoicil ^qi {Fenatesy >ii^l y jf ^ — ■ ^ ^ ^. q€3'4i1 JjRctl Georcjic \,^o\ ju K qlH CH-mi ?%[^[?, ^o^:h i(?i C^. ^ ^>L^^hj^€^>L^c<>.^^<^)^:^<^^3^c<>i^m i St A' Ai A! [ ^^ ] ^b ^[^M[ (ictl, ^^ ^[Mri ^[^t Genius ^.i ^c"H*d ir^qirft ^igct^l J? Dii Geniales ^«1 ■- Lectus Genia- i rV £ ^Pi^ ci^i ^-\ ^Hni b^ni (^cti, ^iJ^Ds ciM^ geniales h^ ^s^Hml ^l4cii (^scil. ! Wl^naiR M^i gemales i^l ^I'A'^i W ^ (Jell, M^t^fS ciSil Sig* ^ilddl (jcll^, ri M^5 CH^lSr^^^?l^ri^ll(J*Hl'Hi^l^«i ^[^^m ^I4cll (JclL ^l^^l "^IclWl ^1^1441^' <^*41y^lt^* {lectus geniales) ^Idl-n iX'^i^ (^i^l ^i-H^l M^T rl? t< ^1 cri^iij^-ll €:^'-i,^^*:^ii^-l^il^-ii c;-l, ^Hi €:;-i/' ^^3^1^ ^i-A^l ^H &. "^ '\^' ci>iH C:;'-l-tl, H-ll C^'^Hl ?il^l*^c ^ImI ^^^/ ^^ =Hii u^cni>i( ii ^R &\ ^^u jH J ell ci^TS himM ^Hik'^i^i ^i^ctl A ^ ^l ^l-Hcll ficll.^ "^ >lH^m ^''^ d ^ 5^ qCni^^ Ctrtl ^l^ CPrt ^^l^?il 2^ im'^i ^S5ii o^m ^, >ii(^mPii ^(^ ^•il^^Hl ^f^ ^l^ "HlSl >i^il ^^ 5, ^ 5}^qi fi^^i:^ :^^ i^^qi (qr{l, ^iM^l^-^^r/ K S^qi ^(hImim ^icHcti (^qfHi 3>Hiq 9 V felil T/rll -l^-O, M'^ ^l-m^l ^IrlKl ^l^ p ^M dlM rm:>?4'l rt ^q^-Q ^>i] y'-^l ^i jj^ 1;, ''^Md €?^l isTiqi>ll =«>il^ & R ^i\^' X -P-fl, ijl^.^Ti; ^^liai^ T^^^ 1^ >il^l?Hl <^R^^ ^[^\M ^1^ ^dl ^qi I9rli 'ct^i^l ^($ {^^) % ^irtl Siioiq &j S)qi M?jlMi ^l fi=^w ;|^ (?M^ ^^l^ 5, ^ J?^^ ^R^l 5iR^ (Lares'^ ^^^l ^ft^ (Ma7ies) di ril ^[rfl 5>HUlU*il H^^ ^W "^^l^li ^ICHcH loo. ^ %feLK^-^X^4i^>C^5^>C^i^X^5^>^feLK^ 5 [ M^ ] ^lil ($^^lrll JJ 6v^<7v' ?i^l ;^(^^i ^,^^[ «ir(i $ii^i "Jil^ ^qft JjJIcll (^cll, ^R(^l g -^ i s i [ M. ] ^ (^ y fi^^l^ U^iqcll (^dl, ^n ^1l^i (3M^ ^^iBi "^IH ^M ^ ^ ^^ )^ Mia ^^ct (3"4^^1 -Qsj^r'^l &. ^l Ml!j ^^ A c-ii^i MU &, ^^ 4i;4ct K ^^lH =>\^ -H'^ ^Ul «1PU *HU^R «1l^^1 ^ 1?^ Jv s A' [ ^^ 1 ^ (MM 5, ■Hta.l ^lc>ll, ^41 ^^ -^^^ ^^ ^.^;; (^^-^i^)- ^^^;^ e^'^O-^ ^W ^^ctl rt'4. ^l^iy Idl^l S^cM'i ^l4l 5, ^^ (HCHl (m^I ^g^>i(J<^«{l ^^^ ^^iS^^lrtl ^il^J; ^m ^^ &. ^l V 5 '^ 5 5^ "^^^l '^l^ Mih^ ^IMl (icft. ^ k |cil:^Ri ^1"^CH ^qi i?^t^* (jd,\ qcnl J/ CHI ^uidi =?qiri ciCS d^cil |ril:iHi^ :?v5t>;^5tx^^50«'$tx^^k>«^3c^^jc^ ^it^mrii ri<^^ MM =HHc-ii ^*-^H ^^-" •(^K'>^!-"))[;^ -^ym-^'t^ -tx^i"^-^ A' TV 5 [ ^^ ] S-il^i^i "^iicii^ >iia: ^i ^^t^i hk H /-"{; toa)'-*'*^w-" ^^ro -*^i-""0 -t^v^ ^^•H ^^ 'cii^ JCHiqCHl ^Id ^lOR^H ^ i [ ^^> ] ^ & 'H^i ^t^ ^^ ^.^19,1 ^i'h ^iCHi ^l^:, '^ ^i(|i^^l =Hi^^^i^ ^^^^^ (ii^ Ri •^ni^ CHl^i; W (icll, ^^c^l infill X Y>f. ^^^4^v3, U, ^; to, ^/, 1^. 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"^ "^ ^ 3^ (^'v^i^^di 4^ldl M^i^l ^qfi^iiril :^l V^ a) ^^-^^. 5 (^ MM. %^[ fddl f^^^c, ^l"i ^ <^ ?^ ^ ^Al tit ^cMlii "^K^ii =^MiM ^, ci^-ii ^ ^l '^Ct^* ($g*, ^^ 5>}(y/ :^'\^ \j_<^ ^;j rii^H^ S^m"^qL^i ^^l^Ctl rt^l, Hill's A^ ^c^l ^ict "H^R S;^ ?^ ^^ ^l ^'Id >i^^ >i V/ i^i :wi>i;^ ^^^^^^^ n^i Mi-in^s (3i^4>ii ^ii-^fl^ ^ V ? ^ ^ Mi^-M^'^ ° Siif oiU ^i^ ^15^, yti- ^^al ^^i^i ^idiwi ^i>c?i(^ii ^picH 5i d oil >itncHi^i^, ^^ ^'v>^ ^^1^ ^Sji k ^ Ki\^ ^qctl^il'Ml^Mct ^R^l (idl'S,^ 5 ^ S}i^ f^^ ^r§ir{i ^m^i Mi^^iidl <^qi ^ y ^^d'^lRl^, ^IMssl ^ il w^' \M^ \i ^ A. B.C. 3 \M: "^l W^l-n^l! m\[ >{\^ M'ciH r\-H[\ a) ^* Js^f , ^^^l^dl MRI -^l^-li >il^. rl>id ^ k ^I'^l-ll^J ^4ni^i^(^if^4^u-(l :^qfi^i) ^ ^ -ll^'Hcl ct^ =dHCdl^H ^ImI, rlMd ^H ^ P^ c-ilMld ^d ^M ^^^ cl>lt5l>ti-ll ^l d 5» m5>iPi^ ^r4i^-ii &, cl>td R-i^* 'cs,'\ ^ jj; nMi^ ^i ^ri-i^ii(^ia fc ^FbKi i^mni ^ ?^ *§ ?? q^ld ^H^ictl ^^R^ ^1i Js^^l Til ^1* ^r^^qicO M^l41-ll -t(il; ^Y. 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"m^i q^l ^i ^i^ci^i -^^ ^ ct^ ?ll^'Hlril M^l i^qi^l fis^l^ ij^qi 5? ^1 d1 di d>ii^l ? 'k S cllHql^l^S:- V "^^^^l ^l^clR>l (^-l(^(1, M^ (SI '^j ^H^dlrtl ^*^0ii;^l ^i '^'C ^^ ^^ ^i^ "4(^1 ^41 ^r§, Si>i ^i^ ui k q^ 'Sl^ PtePH ^liM^ CHoictl, ^ 3 ^ [ c.^ ] S Of ^l^iy ^qi^l ^qiCH (id dl'ci -Hc^i S^if ^ MlHl ^l^CH ?iMl^ &. d iCHl^ dl |ft ^ ^Iril ^[01^5^ (JcM^ ^^^l^i ^[Oh A' M^rdliis^ M^ "Hca^l ^^ qoR dd ^l(|l 5,d ^ ^IMi^l ^l«"M r{(^T, :^d (^ d4l^ ^Idl ^MCH 3j^ ^, ddl R^i:^ ^ M>il^l "^(T/^l" ^l^^ dl^ i|iy ^l^ Z d(il, d dl l^^lH^dl Si^j ^[hR 5. 4 Jtl ^ d ^^.wi rim ciii^ ^(y^.^i^i sjt^^ ^ ^y ^l^ ic/^i ^ i) rll ft 541^ 4 ^^l ^iHl-^qi ijl^^J^l, ^[^4 q- HT ^, q^il "H^qi^lSilrii SVtOliqqi M^ili^, ^ 2 ^ "Hi^i dqi ^i^^. c^i &^ dt^T 5H^ i|iy^ ^ ^ ^i" «H($1" "Hi^^i "^i<5^^i" ^iqi ^yS>j. K Ml^l ^ ^^ ^S^a^ll^ 1^ h\^i 'Hil ^^ J ^^5i ^isvqi; {\) ^|l ql(n ^ "Of^i >1rlrli hlH[^ |icirii ^^1*^* |ii d^^ ^>|d^i ^l^UQ^i 5; d^i ^ ^|l ^d ^1^1 ql^idl 2>i^ mi^ 4^*^ c'est mon ^ bien a moi; ^^ =H'^|d ^tr ^^: x^ S ^^ai ^i^wl d^^u ^lil ^qi ^ £ ^PlM5^ ^ii diH irqi ^l^^ ^^^ 'S, ^ ? [ t- ] rV f •HI i?l^ri M^ll^l ^^ ^l?i >icA 5, Mi^i ^ 5ii^% ct^l, ^ ^Irti rtil ^y^ ^^1 g. S (^S}i iti[% ^[-^^ "De I'Exegese et jy de la cerrection des textes avesti- ^ ques Ml^* i^ ^i^l lo^S, ^cMl^l) M(^l N q^l dell ^l^ictl 5HI ^ir^l>ii^W J?ql 3 ^^ &, drll 3f:^cli q^l^ ^^^ ^^ >1CH^ r [ ^ot ] J tralblatt">ii ^l^iTExegese ^*ql^^tl^^% q^rll cl:^iq- ^ ci^<^ ^iri>ii 5i3 g\" S^rii 3f:^cii q- 'cl ^IMil^i ^.l^* irR S>}5V (^r^, ^^ ri K [ to:^ ] J (jq ^Ri^ se^i (^ib §M^ ^y ^ "H^l ^l ^H^* Jf^C-i ^i^l ^IMM A ill ^i>ii "ri^ 5h;h y =MtII ^l^ -4(^1 ^<^ ^cMTl i^l ^l^rrtR ^ [ ^^3 ] I ^ctl^i (?/^R (^cil? 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M { f^ 3 "Slrt §M^ -^^Ci ^.^ S 1, '^i \^ ^ S, ^^7t "v^i^*^^ ^toi gii ici*i|l ^Jr^Sji 4 >l5i^^l^r ^^cflU 4*(44l^L " ^l (let -J^ •il .?ciiMi>ii ^di m[^ Su^qi^i ^r^ &. if ^d d^ riRl^ini ^^(^i h-k d^^l &." ^ ^ [ ^^^ 1 § ^ ^m "uidWi CH"^i(^icil ?iH^ Midi p d \^ ^^ qCHl ij(| 5 'S " ^l rtqt -^CHl V ^ dl ^IM^ "^^l 'hA ^M ^IHHl ^l^ ^ ^ g' di, "^id^l ^^5i \o[\ ^hIh ^ ^ ^^3f \o\^ -o^lci^l CH^?il ^^l iicriql ^[ M ? [ tT^ ] 2 'W ^ ^ 5 E ^ M $^1^h1 ^JV'^^ wlcll ri^ft. >ii*aa cilt^ll^ c-ii^i qMct rili^l «viM 5. lARlO 1975 7 DAY USE RETURN TO ANTHROPOLOGY LIBRARY This publication is due on the LAST DATE and HOUR stamped below. l/fM ^ r ntwy yJUlH c 5 ^uOg t \ 1 f RB17-30m-10.'73 (R3381610)4188 — A-32 General Library University of California Berkeley 54S-IC9 UNIVERSITY OF CALIFORNIA LIBRARY