History of Zoroastrianism/Chapter 39

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CHAPTER XXXIX
AMSHASPANDS

The archangels. The Avestan designation Amesha Spenta, representing the highest celestial beings, now assumes the form Amshaspand or Amahraspand. With Ormazd as the president of the celestial council the Amshaspands are seven in number, though occasionally Goshurun and Neryosangh are also classed among the archangels.[1] A late Pazend prayer called Shikasta-i Shaitan, or the Annihilation of Satan, augments the list of the Amshaspands and speaks of them as being thirty-three in number. Ormazd has created his colleagues.[2] They are both males and females.[3] The first seven days of each month bear their names.[4] Every one of the group has a special flower dedicated to him or her.[5] Their abode is in the all-glorious, all-delightful Best Existence.[6] A later Pahlavi-Pazend work states that the seven Amshaspands have emanated one from the other, that is, the second from the first, the third from the second, and so on.[7]

Their attributes. The Amshaspands are immortal, invisible,[8] intangible,[9] of great wisdom, friendly to the good creation, the forgiving ones,[10] holy, wise, far-seeing, beneficent and intelligent.[11] Inasmuch as they owe their existence to Ormazd they are finite,[12] yet so great is their brilliance that Zaratusht does not see his own shadow on the ground when he approaches them in heavenly conference.[13]

Their work. Various are the boons that the archangels give unto men.[14] Just as in the Later Avestan descriptions, they ​come down to the sacrifice,[15] and accept the prayers and offerings of pious men, if performed with accuracy; but they do not grace the ceremony with their august presence when it is performed by impious persons, and with faulty recitals.[16] They dwell in the man over whom wisdom has full sway,[17] and those men alone who are blessed with superior wisdom are under their protection.[18] Three times every day they form an assembly in the fire-temples and shed good works and righteousness around for the advantage of the devout votaries that frequent the sacred places.[19] It is the will and pleasure of Ormazd that mankind shall propitiate them, and Zaratusht is commissioned to exhort mankind so to do.[20] Ormazd further tells the prophet that the recital of their names is good, the sight of them is better, but to carry out their commands is best.[21] Man should be quick to speak the truth, ever thinking that the invisible archangels are standing by his side to watch him.[22] Ormazd confers with them in regard to creating Zaratusht on earth, and they help the godhead in this great work.[23] They rout the demons,[24] and join naturally in lending assistance to Tishtar in his struggle with Aposh.[25] They successfully conduct Zaratusht through the three ordeals in heaven—the first by fire, the second by molten metal, and the third by the knife. All the symbolic bearing of these tests they explain to him as the veritable trials to prove the steadfastness of the faithful when called upon in troublous times to vindicate the truth of the religion.[26]

The thirty days of the month are presided over by seven Amshaspands and twenty-three Izads. Each Amshaspand takes three or four Izads as his hamkārs, co-workers, to accomplish certain functions. Ormazd, for example, takes Depadar, Depmihr, and Depdin, to rout the accursed Ahriman. Vohuman has Mohor, Gosh and Ram for his comrades to smite the cruel Eshm. ​Artavahisht is joined by Atar, Srosh, and Vahram in the work of combating the demon of cold and the torments of Aposh and Spenjagra. Khurshed, Mihr, Asman, and Aniran join Shatravar to smite Bushasp, the demon of sloth. Spandarmad has Aban, Din, Ashishvang, and Marespand as her comrades in her struggle with Astovidhot, the bone-breaker or the demon of death. Khurdad is helped by Tishtar, Vad, and Farvardin in his fight with the demons of avarice, Tarich and Zarich. Amardad is joined by Rashn, Ashtad, and Zamyat to co-operate with him in withstanding the demons of thirst and hunger.[27]

The great change wrought in the concept of the function of the Amshaspands, in contradistinction to Gathic and Later Avestan times, is that their work of guarding the concrete objects of the world receives greater attention than their prime work of enforcing the abstract virtues which they personify. In the Pahlavi period they have severally been assigned the work of guarding seven worldly creations, man, animals, fire, metal, earth, water, and plants.[28] The text just cited goes further and asserts that each Amshaspand has produced his own creation.[29] These objects are the counterparts of the Amshaspands, and their propitiation is equivalent to propitiating their spiritual masters.[30]

Vohuman

His materialization. Ormazd is the father of Vohuman, or Good Mind, who is the first, after the godhead, in the entire creation,[31] and therefore standing next only to Ormazd himself.[32] He is possessed of good thoughts, peace-giving and evil-smiting, courageous and noble.[33] Vohuman is intangible,[34] but is depicted as assuming the form of a man when he is commissioned by Ormazd to hold a conference with Zaratusht about the new faith. The prophet sees Vohuman coming from the southern regions.[35] The archangel seems to be of as great height as three ​men's spears and he holds a twig, the spiritual symbol of religion, in his hand.[36] Another text speaks of him as coming in the form of a handsome, brilliant, and elegant man, of nine times the height of Zaratusht, clad in rich, shining clothes.[37] When Vohuman escorted Zaratusht to the council of the Amshaspands, the prophet saw that Vohuman took only nine steps to cover as much space in walking as he himself did in ninety steps.[38] The pure, white garment, the sacred shirt of the faithful, is designated as Vohuman's raiment.[39]

He protects Zaratusht from the time of the prophet's birth, and helps him in his prophetic work. Ormazd consults Vohuman together with Artavahisht about the appropriate time of sending Zaratusht to the world, and Vohuman accordingly works miraculously to facilitate the birth of Zaratusht.[40] He enters into the reason of the infant,[41] and makes the child laugh immediately at birth.[42] When Ahriman lets loose the fiends to destroy the babe, Ormazd sends Vohuman to save it.[43] The archangel hastens to the home of Zaratusht and dispels Akoman, whom he finds there.[44] When the child prophet, according to the legend, was put in the den of wolves by the wizards, Vohuman, with the help of Srosh, took a sheep full of milk at night and suckled the child.[45] The Gathas refer to Vohuman's coming to Zaratusht in order to impart to him enlightenment. We have in the Pahlavi texts the details of their meeting and their conversation. On being questioned by Vohuman as to his most ardent desire, Zaratusht declared it to be righteousness,[46] and Vohuman even conducted him into the celestial council.[47] Ormazd, as the Pahlavi writings record, sent Vohuman along with the other Amshaspands to the court of Vishtasp in order that they might testify to the truth of the sacred mission of the prophet.[48] The archangel is the friend of Zaratusht.[49]

​Vohuman's functions. He was one of the bearers of religion from the Deity to Siamak, the son of the first human pair.[50] He co-operates with Tishtar in pouring down rain on the earth.[51] He, as a divine aid, helps man to perform meritorious deeds.[52] It is the duty of Vohuman to record the doings of men three times every day, and to keep account of their thoughts, words, and deeds.[53] As the recorder of the actions of mankind in the material world, he naturally appears in connection with the celestial assize which takes account of the doings of the souls when they proceed to the next world after death.[54] When the pious soul approaches heaven he welcomes it, and assigns its place and reward in paradise.[55] Vohuman gives reward to him who practises virtue, and teaches mankind to refrain from sin.[56] It is Vohuman who pictures the final good at the Renovation to children if they turn out to be righteous, and it is for this reason that children who are innocent are always cheerful.[57] At the time of the renovation of the universe man will profit through the friendship of Vohuman,[58] and it is Vohuman who ushers in the Messianic benefactors, and brings Hoshedar, Hoshedarmah, and Soshyos into conference with Ormazd.[59] Vohuman will smite forever his adversary Akoman, the demon of evil thought, at the final restoration of the world.[60]

Goodness and wisdom abound in man when he welcomes Vohuman as his guest. Ormazd tells Zaratusht that the one who welcomes Vohuman learns the distinction between the ways of good and of evil.[61] Reverence for Vohuman brings submission to virtue, and man thereby detects his inner tendency to evil and sin.[62] Through the possession of Vohuman he comes to a better understanding of good and evil,[63] and the possession of Vohuman serves to explain to him Vohuman's true nature.[64] The man who loves Vohuman and his wisdom learns the dis​crimination between good and evil and thus gratifies Ormazd.[65] The creator has put Vohuman in man's body to withstand Akoman.[66] He resides in the human conscience and imparts wisdom;[67] and when he is lodged and treasured in the heart of the faithful, he increases man's knowledge of religion.[68] Light, purity, perfume, and the archangels are in the man who welcomes Vohuman as his guest,[69] and that individual in whom Vohuman predominates is rich in contentment, and receives praise in both the worlds.[70] Peace and righteousness prevail, when one's will is ruled by Vohuman. Whoever entertains this celestial being as his guest purifies his own thoughts, words, and deeds;[71] and the man that has Vohuman as his guest becomes staunch in virtue.[72] The lover of Vohuman spreads instruction of virtue in the world.[73] Anyone, furthermore, who speaks words of virtue sacrifices unto Vohuman.[74] In order that Vohuman may dwell in man, every vestige of evil should be destroyed. When he has taken his seat in man, wrath and avarice and evil deeds disappear; but when man indulges in these vices, Vohuman departs from him.[75] Sin flees away where Vohuman resides;[76] and prosperity, good reputation, and piety ensue where Vohuman has his dwelling-place in man.[77] He becomes righteous, who makes Vohuman his own.[78] Vohuman is besought to grant wisdom and good thought.[79] Man is exalted by imbibing the superior knowledge of Vohuman,[80] and wisdom comes through the friendship of Vohuman.[81] The archangel preserves intelligence in man,[82] and endows him with wisdom.[83] Man gets the innate and acquired wisdom through him.[84]

​On the material side Vohuman is the patron divinity of animals. In the creation of this world, cattle are placed under the care of Vohuman.[85] The true follower of Zaratusht nourishes and feeds them, protects them from oppressors, and delivers them not over to cruel tyrants; it is such a one that propitiates Vohuman;[86] for cattle are the counterparts of Vohuman, and he who is good to them reaps the benefit of both the worlds.[87] Vohuman, accordingly, asks Zaratusht in his conference with the prophet to maintain the species of certain classes of animals in the world.[88]

Artavahisht

His zeal for the protection of fire now supersedes his primal work of guarding righteousness. Artavahisht is the Pahlavi form of the Avestan name read as Asha Vahishta, and really preserves the older form, Arta. Righteousness, glory, light, and healing are from him.[89] Righteousness, over which this archangel presides, remains still in the Pahlavi period the cardinal word of the religion, but this divine personality is less frequently mentioned in connection with the abstract virtue than in connection with fire, the physical object which is under his tutelage.[90] Fire is his earthly counterpart, and whoso procures wood and incense for the fire by honest means propitiates him.[91] For that reason, Artavahisht in his conference with Zaratusht, commissions the sage to teach the people of the world not to ill-treat fire.[92] Ormazd has given him sovereignty in heaven, with the power of refusing admission therein to those who have displeased him.[93] The Dinkart tells us that he excluded the soul of the mighty hero Kersasp, because, despite his great heroic works by which he had saved the world from the atrocities of monsters, he had once extinguished fire.[94] The Shayast-la-Shayast incidentally records that Artavahisht is invisible.[95]

​His work. He accompanies Vohuman to protect Zaratusht when he was born, and when he became a prophet, the archangel goes to the royal court of Vishtasp as an envoy of Ormazd to convince him of the divine nature of the seer's mission.[96] Ormazd sends through him also a cup of immortal drink to King Vishtasp to enlighten that monarch with spiritual vision.[97] We can see, therefore, why Artavahisht is implored to grant understanding and intelligence.[98] When a sick person is healed, the spiritual debt is due to Artavahisht.[99] He is the mighty power that will smite his adversary Indar at the Renovation.[100]

Shatravar

Once the genius of the Divine Kingdom of Ormazd, but in the Pahlavi period the guardian spirit of the mineral kingdom only. The abstract virtue of sovereign power which this archangel personified is unknown throughout the Pahlavi literature, his activity being now mainly restricted to metal, which is placed under his guardianship.[101] When Shatravar confers with Zoroaster in heaven he advises him to teach mankind to make good use of metals.[102] Metals are the special product of Shatravar, and those who desire to profit in both the worlds through the propitiation of this genius of those elements should not give gold and silver to the wicked, or make any ill use of them.[103] It is said that the best way of such propitiation of the divine personage is to be pure and unsullied of the heart, so that even if one is subjected to the ordeal of the molten metal and the burning liquid is poured on his breast, one may not burn and die like a sinner, but may come out of the trial as successful as the great Sasanian Dastur Adarbad, who felt as if milk were being poured on his breast when he voluntarily submitted himself to this test for the good of the religion.[104] As the lord of the ​hidden treasures of the earth Shatravar is asked to grant wealth;[105] and in the final battle between good and evil he will assail his adversary Sovar and destroy him.[106]

It is interesting to note that Shatravar appears in the Pazend form Shahrevar on the coins of the Indo-Scythian kings Kanishka and Huvishka as early as the latter part of the first century.

Spandarmad

Her work. She is perfect-minded, wise, and of efficacious eyes.[107] She gives bodily strength and vigour unto man,[108] and has the lodgment in man's will.[109] Any one who entertains her as his guest becomes truly devotional,[110] The advice of this female archangel is that one should consult a good man, when one is in doubt as to good or evil deed, for, just as the swiftest horse sometimes requires a whip and the sharpest knife a whetstone, so even the wisest man needs counsel.[111]

As the genius of earth,[112] Spandarmad rejoices when the faithful cultivate waste land and rear cattle upon it, or when a virtuous son is born upon it.[113] But she is grieved when a robber or a tyrant treads over her sacred face.[114] Even as a mother carrying her dead child in her bosom is in grief and sorrow, so does Spandarmad suffer when wicked persons trample on her breast.[115] The genius of earth trembles like a sheep that sees a wolf, when the corpse of a wicked one is interred in her.[116] When a corpse is buried in the ground she is shocked, as when one discovers a serpent or a scorpion in his bed.[117] Even walking with bare foot upon the ground injures her.[118] Spandarmad's earth bears on her bosom high mountains, and rivers and oceans; ​trees and fodder and corn and fruit grow upon her; men and animals thrive upon her. She yields nourishment and prosperity unto all.[119] The faithful who wish to propitiate her should propitiate both the earth and virtuous women.[120]

Spandarmad in the Pahlavi period takes up a new function which was not hers in the earlier times. She becomes the guardian of virtuous women, as intimated in the close of the preceding paragraph.[121] Whoever desires to propitiate her, should propitiate the virtuous women;[122] and through her intervention men pray for noble wives.[123] When a faithless wife of a righteous husband has her abode on her earth, Spandarmad is in sore distress.[124] She will rout her adversary Taromat at the Renovation.[125]

Khurdad

The giver of daily bread. He is the lord of the divisions of time, the years and months and days, and it is through him that a good man lives an honest and happy life during the year.[126] On the material side this archangel has water for his special care,[127] and Zaratusht is commissioned by this archangel to advocate good use of it in the world.[128] As water gives fertility to the land and is the source of prosperity, Khurdad is taken as the possession of plenty and prosperity, and is invoked by the pious to bestow these gifts upon mankind.[129] The waters of Khurdad bring purity unto all. No living being can live without this precious element. The earth of Spandarmad becomes fertile owing to Khurdad's water; Amardad grows trees owing to his waters. Because he spreads prosperity everywhere, 'prosperity' becomes his very name.[130] Food and drink are his gifts.[131] It is said that the daily bread which every one obtains in this ​world throughout a year is apportioned in the celestial world on the day Khurdad of the first month of the Zoroastrian calendar and the archangel intercedes in behalf of those who have propitiated Khurdad by their deeds, and that these offerings thus secure for the faithful a large share in this annual allotment of earthly riches.[132] Those who make proper use of water rejoice Khurdad and receive rewards in both worlds;[133] but those who are guilty of its misuse or defilement find their way to heaven blocked up by the spirits that preside over water.[134] In addition the Pahlavi writings record that an unseasonable chatter and an immoderate drinking of wine distress him.[135] Khurdad will drive away his adversary, the demon Tairev, at the time of Resurrection.[136]

Amardad

Amardad's activity of guarding the vegetable kingdom. Ormazd wills that man shall abstain from sin and practise goodness. Life devoted to goodness in this world brings Amardad's happy reward to his soul in the next world. After death the righteous soul goes to the all-happy Garotman of endless light.[137] This divinity works in the vegetable kingdom that belongs above all to him,[138] and helps those who work for the plant world.[139] Food and drink are in his care.[140] Like his comrade Khurdad, Amardad refuses a passage to heaven to those who sin against plants, and do not expiate the wrong.[141] The prophet is requested by him to enjoin rules for the preservation of plants.[142] He will banish Zairich from the world in the final struggle.[143]

  1. ↑ SLS. 22. 14; Dk., SBE, vol. 47, bk. 7. 2. 21, p. 23.
  2. ↑ Bd. 1. 23, 26.
  3. ↑ BYt. 2. 64.
  4. ↑ Bd. 27. 24; SLS. 22. 1–7; 23. 1.
  5. ↑ Bd. 27. 24.
  6. ↑ Dd. 74. 2; 94. 12.
  7. ↑ Jsp. 110.
  8. ↑ Dd. 74. 2; Dk., vol. 1, p. 47.
  9. ↑ SLS. 15. 3.
  10. ↑ Dd. 74. 3.
  11. ↑ Jsp., p. 110.
  12. ↑ Dk., vol. 2, p. 114.
  13. ↑ Zsp. 21. 13.
  14. ↑ SLS. 22. 1–7.
  15. ↑ SLS. 19. 7.
  16. ↑ SLS. 9. 10.
  17. ↑ Dk., vol. 3, p. 159.
  18. ↑ Dk., vol. 8, p. 462, 463.
  19. ↑ SLS. 20. 1; Dk., vol. 12, bk 6. 301, p. 15.
  20. ↑ SLS. 15. 30.
  21. ↑ Zsp. 21 18.
  22. ↑ Dk., vol. 11, bk. 6. 91, p. 5, 6.
  23. ↑ Dk., SBE., vol. 47, bk. 7. 2. 19–35, p 22–26.
  24. ↑ Bd. 30. 29.
  25. ↑ Dd. 93. 13, 14.
  26. ↑ Zsp. 21. 24–27.
  27. ↑ Afrin-i haft Amshāspand in Pāzend Texts, p. 86-88.
  28. ↑ SLS. 13. 14; 15, 5.
  29. ↑ SLS. 15. 4.
  30. ↑ SLS. 15. 6.
  31. ↑ Bd. 1. 23; Dk., SBE, vol. 37, bk. 9. 38. 6, p. 274; Dk., vol. 1, p. 34.
  32. ↑ Dk., vol. 9, p. 572-574.
  33. ↑ Afrin-i Rapithwin, Sitāyish-i Vohuman in Pāzend Texts, p. 98, 224.
  34. ↑ SLS. 15. 3.
  35. ↑ Dk., SBE., vol. 47, bk. 7. 3. 51, p. 47, 48.
  36. ↑ Dk., SBE., vol. 47, bk. 7. 3. 52, p. 48.
  37. ↑ Zsp. 21. 8.
  38. ↑ Zsp. 21. 12.
  39. ↑ Dd., 39. 19; 40. 2.
  40. ↑ Dk., SBE., vol. 47, bk. 7 2, 17, 19, 24–26, 29, 33, p. 22–26.
  41. ↑ Zsp. 20. 3.
  42. ↑ Zsp. 14. 12; Dk., SBE., vol. 47, bk. 5 25, p. 123.
  43. ↑ Zsp. 14. 9.
  44. ↑ Zsp. 14. 10, 11.
  45. ↑ Zsp. 16. 9; Dk., SBE, vol. 47, bk. 7. 3. 17, p. 39.
  46. ↑ Zsp. 21. 9, 10; Dk., SBE., vol. 47, bk. 7. 3. 54–59, p. 48, 49.
  47. ↑ Zsp. 21. 11; Dk., SBE., vol. 47, bk. 7. 3. 60–62, p. 49, 50.
  48. ↑ Dk., vol. 9, p. 615, 616; SBE., vol. 47, bk. 7. 4. 74–82; p. 67–70.
  49. ↑ Dk., SBE, vol. 37, bk. 9. 38. 12, p. 276.
  50. ↑ Dk., vol. 7, p. 457.
  51. ↑ Bd. 7. 3; Zsp. 6. 3.
  52. ↑ Dd. 14. 2.
  53. ↑ Dk., vol. 8, p. 446.
  54. ↑ Dd. 31. 11.
  55. ↑ Dd. 31. 5; Dk, SBE., vol. 37, bk. 8. 44. 78, p. 164.
  56. ↑ Dk., SBE., vol. 37, bk. 9. 47. 15, p. 306.
  57. ↑ Dk., vol. 8, p. 439.
  58. ↑ Gs. 158.
  59. ↑ Phl. Ys. 28. 9.
  60. ↑ Bd. 30. 29.
  61. ↑ Dd. 7. 7.
  62. ↑ Dk., SBE., vol. 37, bk. 9. 53. 33, p. 335, 336.
  63. ↑ Dk., SBE., vol. 37, bk. 9. 31. 14, p. 248.
  64. ↑ Dk., SBE., vol. 37, bk. 9. 51. 10, p. 320, 321.
  65. ↑ Dk., SBE, vol. 37, bk 9. 54. 6, p. 341, 342.
  66. ↑ Dk., vol. 9, p. 625.
  67. ↑ Dk., vol. 8, p. 480, 481.
  68. ↑ Dk., SBE, vol. 37, bk. 9. 50. 14, p. 313, 314.
  69. ↑ Dk., SBE, vol. 37, bk. 9. 67. 4, p. 382.
  70. ↑ Dk., vol. 3, p. 159.
  71. ↑ Dk., vol. 1, p. 27, 28.
  72. ↑ Dd. 3. 14; Dk., SBE., vol. 37, bk. 9. 47. 16, р 30б, 307.
  73. ↑ Dk., SBE., vol. 37, bk. 9. б3. 9, р. 372.
  74. ↑ Dk., SBE., vol. 37, bk. 9. 52. 3, p. 323.
  75. ↑ Sg. 8. 128, 129; Sitāyish-i Vohuman in Pāzend Texts, p. 244.
  76. ↑ Dk., vol. 1I, bk. 6. 193, p. 69.
  77. ↑ Dk., vol. 6, p. 410, 411.
  78. ↑ Sitāyish-i Vohuman in Pāzend Texts, p. 244
  79. ↑ SLS. 22. 2.
  80. ↑ Dk., vol. 6, р. 413, 414.
  81. ↑ Dk., vol. 6, р. 357.
  82. ↑ Dk., vol. 3, р. 152.
  83. ↑ Dk, vol. 8, p. 471, 472.
  84. ↑ Afrin-i Rapithwin; Sitāyish-i Vohumanin Pāzend Texts, p. 98, 244.
  85. ↑ SLS. 13. 14; 15, 5.
  86. ↑ SLS. 15. 9, 10.
  87. ↑ SLS. 15. 11; Afrin-i Rapithwin; Sitāyish-i Vohuman in Pāzend Texts, p. 98, 244.
  88. ↑ Zsp. 22 6.
  89. ↑ Afrin-i Rapithwin, Sitāyish-i Ardıbahisht in Pāzend Texts, p. 98, 244.
  90. ↑ Ib.
  91. ↑ SLS. 15. 5, 12, 13.
  92. ↑ Zsp. 22. 7.
  93. ↑ Sd. 11. 5.
  94. ↑ Dk., SBE., vol. 18, p. 369–382; vol. 37, bk. 9. 15. 3, 4, p. 199.
  95. ↑ SLS. 15. 3.
  96. ↑ Zsp. 23. 7; Dk., SBE., vol. 47, bk. 7. 2. 17, 19, 24, 25, 29, p. 22–25; 4. 75, 78, p. 67–69.
  97. ↑ Dk., SBE., vol. 47, bk. 7. 4. 84–86, p. 70, 71.
  98. ↑ SLS. 22. 3.
  99. ↑ Dk., SBE., vol. 37, bk. 8. 37. 14, p. 116.
  100. ↑ Bd. 30. 29.
  101. ↑ Bd. 30. 19; SLS. 13. 14, 39; 15. 5; Āfrin-i Rapithwin; Sitāyish-i Shahrivar in Pāzend Texts, p. 98, 99, 244.
  102. ↑ Zsp. 22. 8.
  103. ↑ SLS. 15. 18, 19.
  104. ↑ SLS. 15. 15, 17.
  105. ↑ SLS. 22. 4.
  106. ↑ Bd. 30. 29
  107. ↑ Āfrin-i Rapithwin, Sitāyish-i Spandarmad in Pāzend Texts, p. 99, 244.
  108. ↑ Dk., vol. 9, p. 582.
  109. ↑ Dd. 94. 2.
  110. ↑ Dk., vol. 10, bk 6 78, p. 22.
  111. ↑ SLS. 10. 27, 28; Sd. 85. 3.
  112. ↑ BYt. 2. 8, 16, 31, 48, 53; SLS. 13, 14.
  113. ↑ SLS. 15. 24.
  114. ↑ SLS. 15, 22.
  115. ↑ SLS. 15. 23.
  116. ↑ Sd. 65. 5.
  117. ↑ Sd. 33. 2.
  118. ↑ Sd. 44. 1.
  119. ↑ Āfrin-i Rapithwin; Sitāyish-i Spandarmad in Pāzend Texts, p. 99, 244.
  120. ↑ SLS. 15. 20.
  121. ↑ SLS. 15. 5.
  122. ↑ SLS. 15. 20.
  123. ↑ SLS. 22. 5.
  124. ↑ SLS. 15. 22.
  125. ↑ Bd. 30. 29.
  126. ↑ Āfrin-i Rapithwin in Pāzend Texts, p. 99.
  127. ↑ SLS. 9. 8; 13. 14; 15. 5.
  128. ↑ Zsp. 22. 11.
  129. ↑ SLS. 22. 6.
  130. ↑ Āfrin-i Rapithwin; Sitāyish-i Khurdād in Pāzend Texts, p. 99, 244.
  131. ↑ Dk., vol. 7, p. 461.
  132. ↑ Sd. 52. 2, 3.
  133. ↑ SLS. 15. 25, 29.
  134. ↑ SLS. 15. 27, 28.
  135. ↑ Mkh. 2. 33, 34; 16. 49, 56.
  136. ↑ Bd. 30. 29.
  137. ↑ Sitāyish-i Amardād in Pāzend Texts, p. 244.
  138. ↑ Bd. 9. 2; Zsp. 8. 1; SLS. 9. 8; 13. 14; 15. 5.
  139. ↑ SLS. 15. 25, 29.
  140. ↑ Dk., vol. 7, p. 461.
  141. ↑ SLS. 15. 27, 28.
  142. ↑ Zsp. 22. 12.
  143. ↑ Bd. 30. 29.
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