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(dahâkân) is a spirit even among spirits, and spirits even have looked for a sight of him; which spirits are manifestly above worldly existences 1. 7. But when, through the majesty of the creator, spirits put on worldly appearances (vênisnothâ), or are attending (sinâyânîko) to the world and spirit, and put away appearance (vênisno apadôgênd), then he whose patron spirit (ahvô) is in the world is able to see the attending spirits, in such similitude as when they see bodies in which is a soul*, or when they see a fire in which Varahrân, or see water in which is its own spirit. 8. Moreover, in that household attendance, that Aûharmazd has seen the soul is certain, for Aûharmazd sees all things; and many even of the fiend's souls', who are put away from those of Atharmazd in spiritual understanding, are delighted by the appearance (numûdano) of those of Aûharmazd.
9. And the righteous in heaven, who have been
CHAPTER XXXI, 4-9.
1 Implying that Aûharmazd can hardly be considered visible, except by the eye of faith (see Chap. XIX, 2).
2 Assuming that rabâ-vânagih is equivalent to Pers. buzurgânagî, 'magnificence.'
The ahvô (Av. ahu) seems to be a spiritual protector, somewhat similar to a patron saint; as, according to the Ahunavar, the most sacred formula of the Parsis (see Bd. I, 21, Zs. I, 12-19), both an aha and a ratu are to be chosen, that is, both a patron spirit and a high-priest.
That is, he sees the spirits by means of their material manifestations.
The old Pahl. form of Vâhrâm, the angel whose name is applied to the sacred fire (see Bd. XVII, 1, 2, 9); he is the Av. Verethraghna of the Bahrâm Yt.
The female angel of water is the Av. ardvi sûra Anahita of the Âbân Yt.
7 The souls in hell.
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