"hidden" yasht in that those verses describe a devotee's relationship with Sraosha but do not directly address him. The other hymn to the divinity is Yasht 11, which is a direct invocation of Sraosha and bears his name in the title. Yasht 11 - like the other direct Yashts also - is not part of the liturgy of the Avesta proper. Yasht 11 has survived in a fragment of the Hadhokht Nask, which is today part of the Khordeh Avesta, the "little Avesta." In Yasna 56–57, Sraosha is variously described as mighty, the incarnate word of reason, whose body is the holy spell (57.1). Sraosha "possesses Truth" (ashavanem) and is "stately" (57.2, 57.5, 57.7, 57.9, 57.11, 57.15 etc.). He is said to have been the first in all of creation to adore Ahura Mazda and the Amesha Spentas. (57.2 and 57.6). He recited five holy verses in order to favor the great sextet (57.8), and the Ahuna Vairya invocation and other sacred formulae are Sraosha's weapons (57.22). He returned victorious from his battles with evil (57.12), which allowed the various aspects of creation to populate the world (57.23). Sraosha wanders about the world teaching the religion of Mazda (57.24). Sraosha is frequently described as the "lord of ritual" (57.2, 57.5, 57.7, 57.9, 57.11 etc.) and he propitiates haoma with sacrifice (57.19). In Yasht 11, mankind lives under Sraosha's constant guardianship (11.7). He is not interrupted by sleep in his constant vigil (11.14) in which he wields his weapons against the druj (11.0). Sraosha teaches the word of Ahura Mazda to mankind (11.14). The poor look to him for support (11.3) and he is welcome in all homes that he protects (11.20). In yet other texts Sraosha is again protector of ritual, but here the celebrant priest receives the epithet Sraoshavarez (Yasht 24.15; Vendidad 5.25, 7.17 et al.). In Vendidad 18.22, Sraosha is called for help against the demon-serpent Azi Dahaka who threatens to extinguish the hearth fire (cf. Atar). Sraosha is the chief adversary of Aeshma, the daeva of wrath, for Aeshma distracts from proper worship, distorting "the intention and meaning of sacrifice through brutality against cattle and violence in war and drunkenness." While Aeshma's standard epithet is xrvi.dru- "of the bloody mace," Sraosha's standard epithet is darshi.dru- "of the strong (Ahuric) mace." Sraosha will overthrow Aeshma at the renovation of the world (Yasht 19.95). In Zoroastrian tradition In Zoroastrian