DOCSLIB.ORG

On Pāzand: Philological Comparison with Pahlavi Hamid Moein a Thesis

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
On Pāzand: Philological Comparison with Pahlavi Hamid Moein a Thesis On Pāzand: Philological comparison with Pahlavi Hamid Moein A Thesis in the Special Individualized Program Presented in Partial Fulfillment of the Requirements for the Degree of Master of Arts (SIP - Classics, Language, and Literature) at Concordia University Montreal, Quebec, Canada August 2012 © Hamid Moein, 2012 CONCORDIA UNIVERSITY School of Graduate Studies This is to certify that the thesis prepared By: Hamid Moein Entitled: On Pāzand: Philological comparison with Pahlavi. and submitted in partial fulfillment of the requirements for the degree of Master of Arts (Historical Linguistics) complies with the regulations of the University and meets the accepted standards with respect to originality and quality. Signed by the final Examining Committee: ______________________________ Chair Bradley Nelson _______________________________ Examiner Charles Reiss _______________________________ Examiner Madelyn Kissock _______________________________ Supervisor Mark Hale Approved by _______________________________________________ Chair of Department or Graduate Program Director _______ 2013 _______________________________ Dean of Faculty Table of Contents Abstract.........................................................................................................................................................i Acknowledgement………………………………………………………………………………………………………………………………….iii List of Pahlavi and Pāzand (Avestan) characters.......................................................................................... iv Introduction to Pāzand ................................................................................................................................. 1 Chapter 1 - From Pahlavi/Pāzand to New Persian (Dari)? .......................................................................... 10 Chapter 2 - Observations on Pāzand and Pahlavi text comparison ............................................................ 19 Chapter 3 - Enclitics and Ezafe .................................................................................................................... 33 Chapter 4 - The text analyzed, “Mainiiō-i Xraṯ” .......................................................................................... 40 4.1 Sample of an Original manuscript .................................................................................................... 48 4.2 Partial transcription of L19 manuscript ........................................................................................... 51 4.3 Interlinear Pāzand / Pahlavi transcription ....................................................................................... 83 4.4 Pāzand glossary .............................................................................................................................. 122 4.5 Pahlavi glossary .............................................................................................................................. 162 Summary ................................................................................................................................................... 204 Bibliography .............................................................................................................................................. 207 Apendix 1 – Translation of the text........................................................................................................... 211 Apendix 2 - Transcription of the MX manuscript D42 .............................................................................. 231 ABSTRACT On Pāzand: Philological comparison with Pahlavi Perhaps sometime around the 10th century Pāzand manuscripts started to appear among the Zoroastrian communities in India even though the oldest surviving original manuscripts date back to as early as 15th century. Many philologists such as Friedrich Von Spiegel and E.W. West in the 19th century thought of them as being in a different language than Pahlavi when they first found these texts. However, later in the 20th century scholars dismissed Pāzand as being a different language. This thesis will analyze a portion of one of these Pāzand texts and determine whether the language of this text was a later regional variety of Pahlavi, another language, or perhaps just a wrong transcription of Pahlavi. In order to do so a Pāzand text will be compared to the exact same text (word by word) in Pahlavi and try to record and analyze all philological differences. In addition I have created a glossary list for both Pāzand and Pahlavi words that occur in the text analyzed. The text chosen for this philological comparison is the Mēnōg- ī Xrad (Spirit of Wisdom), a Zoroastrian religious text. As part of this project, it will be very important to do a brief comparison with New Persian, since it could be relevant to understand the relationship between Pāzand and Pahlavi. This comparison will try to also answer the question of whether New Persian really is a direct descendant of Pahlavi or not. i One of the most interesting and less ventured grammatical units in these languages is the Ezafe enclitic, a form of a suffix often not written. This thesis would try to also provide a new explanation about Ezafe and how stress patterns could affect the semantic value of it. Finally, there will be an attempt to establish a rough date for the Mēnōg- ī Xrad text as well as to determine whether the Pāzand version was copied from the Pahlavi version or vice versa. ii Acknowledgement It gives me great pleasure to take this opportunity to express sincere gratitude to my supervisory committee Professor Charles Reiss and Professor Madelyn Kissock. I am truly indebted and thankful to Professor Mark Hale for his unconditional support and encouragement over the years, since the day I took my first lesson in introduction to Linguistics back in 2003, and also for being a great source of inspiration. I would like to thank Ursula Sims Williams for helping me get access to the original manuscript L19 in the British library of London. I would like to also thank Dr. Nawaz Mody from the K.R.Cama Oriental Institute in Mumbai who facilitated me access to the original manuscripts D41 and D42. Furthermore, I would like to express my gratitude to the SIP department for providing me with a grant so that I could travel to India and UK in order to better conduct my research and work closely with original manuscripts. iii List of Pahlavi and Pāzand (Avestan) characters The following is an inventory of the Pahlavi characters: Pahlavi character Transliteration Arameogram a ’, a, ā A a h - x H b b B ! i, ī, e, ē -- ! * d - g - ǰ – y Y, D, G n u, ū, o, ō O n n - w - r N, W, R z z Z k k K K ɣ K l r, l L M m M, Q p p P c č C s š Š t t T j l -- F s S ! + ! s -- u -yt -- C -ty -- h m + n/w/r E * Since the character - ! – can be read as four different consonants (d - g - ǰ – y), in the later Pahlavi texts such as Psalters, the scribes invented few diacritics to distinguish between them as shown here: !+ [y] , !^ [d], !` [ǰ], !* [g]. iv The following is an inventory of the Avestan characters used for writing Pāzand: Pāzand characters Transcription a ā i ī u ū e ē o ō ə ą k x g ɣ č ǰ v t ṯ θ d ð p f b β n m y r l v s š ʂ ś / ṧ vi z ž h xᵛ šc št vii Introduction to Pāzand What is Pāzand? Is it just transcribed Pahlavi in to an Avestan alphabet? Is it a dialect or something else? It is difficult to know when the word Pāzand came to be used or what exactly is its etymology since there has been many interpretation and suggestions of this word by several scholars. According to Mary Boyce the word 'pa-zand' means ‘by interpretation’.1 As she mentions: “He (Neryosang) further transcribed the original Middle Persian into the clear Avestan alphabet, for the ambiguous Pahlavi script had become additionally difficult for Parsis to read, because the Middle Persian language which it enshrined, though still readily comprehensible to speakers of New Persian, was a dead church language now for them. Since this rewriting in Avestan characters was a form of interpretation, it came to be referred to as 'pa-zand' that is, 'by interpretation', and then simply as Pāzand.” E.W. West provides us another etymology by stating what Pāzand could mean:2 “When the Pahlavi translation or Zand became obsolete it was necessary to interline it with a more modern explanation, which was called Pāzand, probably from being written beneath, or at the foot (pâ) of, the Zand “. In a paper by Professor Albert de Jong titled; Pāzand and “retranscribed” Pahlavi (2003, footnote 8), he mentions two other suggestions on the etymology of the word by other scholars 1 Mary Boyce (1979), Zoroastrians Their Religious Beliefs and Practices, 2 edition Routledge Publisher. 2 E.W. West (1871), A Sketch of Pāzand Grammar, and an Introduction, Messrs. Trübner and CO. 1 which are; the Avestan word pa -zai , and the other would be *pati zan- “to recognize”.3 Furthermore, Professor de Jong adds” To add yet another attempt, I believe the long [ā] in the first syllable suggests a connection with the Avestan - which is known from the compound maṯ- -, ‘ together with the commentary ’ , and specially refers to a commentary on sacred texts. One could suggests that maṯ- - itself is the origin of the word or think of a word like - - “. I personally believe that this last interpretation of the word is the best etymology so far. Nowadays, it is considered by most scholars that Pāzand is just Pahlavi transcribed into an Avestan alphabet and that is why philologists have shown very little interest
Load more

Recommended publications
  • Myth of Simorghian Mithraism (Mehrparasti) by Masato TOJO, Ph
    New Religio-Cultural Movement in Iran & Japan Myth of Simorghian Mithraism (Mehrparasti) By Masato TOJO, Ph. D. Mithraeum Japan Version information: ⇐Official Site 1st 2006 Nov 17 Fri. 8th 2008 Jul 01 Tue. 9th 2009 Apr 27 Mon. First of all, I would like to express my gratitude to my friend Dr. Jamshid Jamshidi for his kind and rich suggestions. His long research and deep understanding of both Iranian and Japanese culture enables me to write this article. Myth of Simorghian Mithraism (Mehrparasti) ――Mithraic myth of the Simorghian culture―― CONTENTS Objectives 1. Preliminary Note 2. Myth 2. 1 The Mundane Egg 2. 2 Birth of Mitra 2. 3 Birth of the World 2. 4 Birth of Creatures 2. 5 Creatures were split into Three Groups 2. 6 Transmigration of souls 2. 7 History of the Humanity 2. 8 King Yima and the Long Winter 2. 9 Glorious Governance of King Yima 2. 10 Mirs 3. Glossary 3. 1 Simorgh 3. 2 The mundane egg 3. 3 The Cosmos 3. 4 Spheres, planets and fixed stars 3. 5 Vourkaša Sea 3. 6 Fravashi of the world 3. 7 Mt. Harā 3. 8 Êran-vēj 3. 9 Vara 3. 10 The rim mountains 3. 11 Cinvat bridge Appendix 1. Rig Veda A1. 1 Hymn 2.27 A1. 2 Hymn 3.27 A1. 3 Hymn 5.59 Appendix 2. Mihr Yasht A2. 1 Worship A2. 2 Mithra’s eight friends A2. 3 Mithra’s dwelling A2. 4 Keep contract, do not lie A2. 5 Do good governance A2. 6 Mithra’s rulership of the World Appendix 3 Hellenistic Sources A3.
    [Show full text]
  • Compendium of Shenshai Zoroastrian Monthly Calendars 1379 A.Y
    Compendium of Shenshai Zoroastrian Calendars 1379 AY through 1400 AY Compendium of Shenshai Zoroastrian Monthly Calendars 1379 A.Y. (2009-2010 C.E.) through 1400 A.Y. (2030-2031 C.E.) Digital Edition Compiled For Common Use Of The Entire Zoroastrian Community By: Rohinton Erach Kadva Bangalore, India 07-September-2009 Digital Edition Compiled by: Rohinton Erach Kadva, Bangalore, India. 1 Compendium of Shenshai Zoroastrian Calendars 1379 AY through 1400 AY CONTENTS Chapter Title Page No. No. 1 Note on Zoroastrian Calendars. 2 Note on evolution of names of Roz and Months 3 Schedule of festivals. 4 Shenshai Zoroastrian Monthly Calendars : a 1379 A.Y. (2009-2010 C.E.) b 1380 A.Y. (2010-2011 C.E.) c 1381 A.Y. (2011-2012 C.E.) d 1382 A.Y. (2012-2013 C.E.) e 1383 A.Y. (2013-2014 C.E.) f 1384 A.Y. (2014-2015 C.E.) g 1385 A.Y. (2015-2016 C.E.) h 1386 A.Y. (2016-2017 C.E.) i 1387 A.Y. (2017-2018 C.E.) j 1388 A.Y. (2018-2019 C.E.) k 1389 A.Y. (2018-2020 C.E.) l 1390 A.Y. (2020-2021 C.E.) m 1391 A.Y. (2021-2022 C.E.) n 1392 A.Y. (2022-2023 C.E.) o 1393 A.Y. (2023-2024 C.E.) p 1394 A.Y. (2024-2025 C.E.) q 1395 A.Y. (2025-2026 C.E.) r 1396 A.Y. (2026-2027 C.E.) s 1397 A.Y. (2027-2028 C.E.) t 1398 A.Y. (2028-2029 C.E.) u 1399 A.Y.
    [Show full text]
  • W. St. Clair Tisdall Was Then Invited to Read His Paper
    JOURNAL OF THE TRANSACTIONS OF iht 4litf11ria Jnstitut~, OR, Jhilosoubital jociet~ of ®nat ~ritairr. EDITED BY THE SECRF.TARY, VOL. XLIII. LONDON: (l,8ultl~rlJ lty «,e lndtitutr, 1, ID!dpl)i et:erracr Jtauu, ~baring- ~rdd, mut.) ALL RIGHTS RESERVED. 19]1. THE 520TH ORDINARY GENERAL MEETING WAS HELD IN THE LECTURE HALL OF THE ROYAL SOCIETY OF ARTS BY KIND PERMISSION, ON MONDAY, 12TH JUNE, 1911, AT 4.30 P.M. THE VENERABLE ARCHDEACON BERESFORD POTTER TOOK THE CHAIR. The Minutes of the previous Meeting were read and confirmed. The Secretary announced the election of two Associates :­ Mrs. Stuart Trotter. Mrs. Edward Trotter. The Rev. W. St. Clair Tisdall was then invited to read his paper :- MITHRAISM: Ohristianity's Greatest Rival under the Roman Emperors. By the Rev. W. ST. CLAIR TISDALL, D.D. OvoJ.v av0pw1ru; Aa/j€tll µe'itov OVOE xapl<1'a<1'0a, 0eiff <1'eµ11cf7epov a"?1,170e/a~. (Plutarch.) ·NUMEROUS as were the rivals with which, during the L first few centuries of our era, Christianity had to contend for the empire of the human heart and of the world, none was more powerful, more dangerous, and (in spite of certain deceptive and merely superficial resemblances)* more opposed * Attention is called to these outward resemblances by Tertullian, Justin Martyr, etc. Origen ( Contra Celsum, Lib. VI, 22) says that Celsus accused the Christians of borrowing their seven heavens from the Mithraic mysteries. In modem times Lajard, Recherches sur le culte publiqne et les mysteres de Mithra, has unintentionally exaggerated these resemblances.: while Mr.
    [Show full text]
  • Was Zoroastrian Art Invented in Chorasmia?
    Ancient Civilizations from Scythia to Siberia 24 (2018) 68-86 brill.com/acss Was Zoroastrian Art Invented in Chorasmia? Frantz Grenet* Collège de France [email protected] Abstract Before the recent discoveries of the Karakalpak-Australian Expedition to Ancient Chorasmia (KAE) evidence for Zoroastrianism in Chorasmia was scant, coming only from the official use of the Zoroastrian calendar, the onomastics, and the archaeologi- cally documented funerary practices of the region, while the interpretation of remains of temples or fire chapels is subject to discussion. During the last seasons of work on the material of the KAE excavations at Akchakhan-kala, the royal seat of Chorasmia in the 2nd century BC – 2nd century AD, substantial fragments of wall paintings from the rear wall of the main columned hall of the “Ceremonial Complex” were cleaned and reassembled. It appeared at once that they belong to oversized standing figures, most probably deities. The best pre- served image has been identified as Srōsh, god of prayer and protector of the soul after death. The second figure is probably to be identified as a personification of the group of the Fravashis, pre-created souls of the ancestors and protectors of “Aryan people” in battles, also worshipped as deities. A third figure, very partly preserved, perhaps represents Zam-Spandarmad, goddess of the Earth. If these identifications are valid, these deities appear to have been chosen because of their association with the turn of the year. This would be consistent with the possibility that the already known “por- trait gallery” of Akchakhan-kala was related to the commemoration of royal and clanic ancestors at the end of the year.
    [Show full text]
  • 2 Mehr and Mehregan
    MEHREGAN - MEHR 2 Mehr and Mehregan Pireyeh Yaghmaii Writer and Poet o Mehr! As we have not been amongst Mehr-Dorujansl free us from needs, from all needs. You have the power to prevail, fear and worry over the bodies of the Mehr-Dorujans. You have the might, when you are angry, to take away: their strength of arms their energy of knees, their sight of eyes, and the hearing of their ears (Mehr-Yasht, vi, 23).2 Ancient Persians believed happiness to be a grace from Ahura-Mazda and sadness an evil from the Devil. Happiness was so dear to them that the Achaemenian kings saw it in unity with the creation of the heavens and the Earth, as was engraved at the beginning of their tablets: Ahura-Mazda is the great Lord who created this Earth and created that sky and created the human being and created happiness for human beings. The ancient Persians did not even mourn the death of people and considered mourning and grieving a great sin, and struggled for happiness; they used every occasion as an excuse to celebrate.3 The ancient Persians did not observe week days. They had twelve months of 30 days each, in which every day had a name.4 They regarded the extra five days at the end of the year as celebration days, called andargah. Within the 30 day cycle there were twelve days, each named after the months. when the name of the day coincided with the name of the month, that day was celebrated and special events were organized.
    [Show full text]
  • № 3, 4 03/2014 Issn 2353-4052
    HOW TO MAKE A VOICE AUDIBLE? CONTINUITY AND CHANGE OF KURDISH CULTURE AND OF SOCIAL REALITY IN POSTCOLONIAL PERSPECTIVES FRITILLARIA KURDICA BULLETIN OF KURDISH STUDIES № 3, 4 03/2014 ISSN 2353-4052 INSTITUT OF ORIENTAL STUDIES JAGIELLONIAN UNIVERSITY NATIONAL SCIENCE CENTRE KRAKÓW, MARCH 2014 Fritillaria Kurdica. The current 3rd and 4th issue of our bulletin consists Bulletin of Kurdish Studies. of two parts. The first one is devoted to the Yezidi No 3, 4/03.2014 topic and presents papers delivered during the in- ISSN 2353-4052 ternational seminar The Diverse Heritage of Yezidi tradition which was held in Kraków on November 13 2013. The second consists of Kurdish and English The e-zine is edited in the scope of the rese- articles on other topics that contribute to our rese- arch project: How to Make a Voice Audible? arch project. Continuity and Change of Kurdish Culture and We owe our special thanks to prof. Martin van of Social Reality in Postcolonial Perspectives Bruinessen for his extensive text on The Veneration approved for financing by the decision num- of Satan among the Ahl-e Haqq community and to ber DEC-2012/05/E/HS2/03779 of The Natio- Sidqî Hirorî for his will and interest to explore old and nal Science Centre of Poland almost forgoten Polish texts and newspaper cuttings on the Kurds. Published by: Section of Kurdish Studies, Department of Iranian Studies Institute of Oriental Studies of Jagiellonian University ul. Podwale 7, 31-118 Kraków Contents 3 The Diverse Heritage of Yezidi Tradition 6 Martin van Bruinessen, Veneration of Satan Editors: Among The Ahl-e Haqq of The Gûrân Region dr Joanna Bocheńska (editor in chief): [email protected] 42 Artur Rodziewicz, Yezidi Eros.
    [Show full text]
  • Living Zoroastrianism
    LIVING ZOROASTRIANISM URBAN PARSIS SPEAK ABOUT THEIR RELIGION LIVING ZOROASTRIANISM URBAN PARSIS SPEAK ABOUT THEIR RELIGION Philip G. Kreyenbroek in collaborationwith ShehnazNeville Munshi I~ ~~~:~~n~~;up LONDON AND NEW YORK First Publishedin 2001 by Routledge 2 ParkSquare, Milton Park, Abingdon,Oxon, OX14 4RN http://www.routledge.com Transferredto Digital Printing 2006 © 2001 Philip G. Kreyenbroek Typesetin Palatinoby LaserScriptLtd, Mitcham, Surrey All rights reserved.No part of this book may be reprintedor reproducedor utilised in any form or by any electronic,mechanical, or othermeans, now known or hereafterinvented, including photocopyingand recording,or in any information storageor retrieval system,without permissionin writing from the publishers. British Library Cataloguing in Publication Data A cataloguerecord of this book is availablefrom the British Library Library of CongressCataloguing in Publication Data A cataloguerecord for this book hasbeen requested ISBN 0-7007-1328-X Publisher'sNote The publisherhas gone to greatlengths to ensurethe quality of this reprint but pointsout that someimperfections in the original may be apparent Contents Preface vii The Informants xv Abbreviations xvi PART 1: THE BACKGROUND 1 CLASSICAL ZOROASTRIANISM 3 2 COMMON PARSI OBSERVANCES 16 basedon an accountby ShehnazN. Munshi 3 THE PARSIS IN INDIA 44 PART 2: THE INTERVIEWS 4 TRADITIONALISTS 61 Mrs 0 61 Mr Burjor H. Antia 75 Mr Homi P. Ranina 84 Mrs A 90 DrF 97 MrS 103 MrsN 107 MrK H2 MrT 115 5 NEO-TRADITIONALISTS 126 Mr Khojeste Mistree 126 Dr JeannieBharucha 145 Ms KhursheedKhurody 153 Mr Noshir Dadrawala 165 6 MODERNIST VIEWS 172 Mrs H 172 DrY 178 Mr Dinshaw K. Tamboly 184 Mrs E 190 Mrs V 196 v Contents 7 ECLECTICISM IN RELIGIOUS VIEWS 205 Mrs X 205 Mrs U 212 Mrs L 218 MrsQ 223 8 ESOTERIC BELIEFS 231 Dr Meher Master-Moos 231 Mr Adi F.
    [Show full text]
  • PDF Now Available
    THE AFRINAGAN SERVICE The Zoroastrian Ritual of Blessing http://www.avesta.org 1375 A.Y. 2005 C.E. Compiled by Joseph H. Peterson, 1989. Last updated May 31, 2021 This uses the Mithra font designed by the University of Minnesota Classical and Near Eastern Studies Department. PREFACE This description of the Zoroastrian Afrinagan ritual was initiated as a tool for teaching English-speaking students the correct pronunciation and ritual details. It is not intended to supersede materials already in use for that purpose, nor should it be considered an authorized version. It started with a friend’s request to print the Avestan/Pazand texts in Roman script for certain students who couldn't read Gujarati. The first version consisted only of texts from Geldner’s Avesta and Antia’s Pazand texts. Since then I have added additional texts, rubrics, footnotes, an introduction, and finally translations. As this text has expanded, so has the number of questions and issues raised. Some of the issues arise because of the limitations of the materials available to me. Several Mobeds helped by patiently answering my many questions, and by pointing out my more serious blunders. However, some issues may still need to be addressed, and all comments are welcome. Some of these concern variations in practice. I have attempted to report variations without judging their religious merit. Choices had to be made for which usage is placed in the body of the text, and which variants are relegated to footnotes. I can only state from the outset that this is unavoidable. One goal of this project is to preserve the rituals with as much accuracy as possible.
    [Show full text]
  • Indo-European Mythology Jessica A. Olson ADF Member No. 2934
    Indo-European Mythology Jessica A. Olson ADF Member no. 2934 Clergy Training Program & Generalist Study Program Question 1: List and discuss the major primary sources for the mythology of three Indo- European cultures, including their dates of origin and authorship (if known). Discuss any important factors that may cause problems in interpreting these sources, such as the existence of multiple revisions, or the presence of Christian or other outside influences in surviving texts. (minimum 300 words) Iranian/Avestan - The primary resource for the mythology of the ancient Iranian people is the Avesta. In particular the Gathas, the oldest section of the Avesta, are a rich source of information on the mythology and religious practices of the ancient Iranians. Gathic (Old Avestan, or Gathic Avestan) is the oldest of languages used in the Avesta and is closely related to Sanskrit, the language of the Vedic people. It is believed that the Avesta was compiled sometime between 1400 and 1200 B.C.E. but that it may have been part of an earlier tradition. The Avesta is the primary religious text of modern Zoroastrianism. The principal problem with researching this particular culture is not a lack of written records, the Avesta is a lengthy text and is widely available, but a lack of pre-Zoroastrian records. While many of the traditions and beliefs of the Zoroastrians may stem from earlier times, it is difficult to separate many of the Zoroastrian influences from the original beliefs. Vedic - The primary resources for the mythology of the Vedic culture are the Vedas. They are the oldest sacred texts of modern Hinduism.
    [Show full text]
  • Compendium of Shenshai Zoroastrian Monthly Calendars 1379 A
    Compendium of Fasli Zoroastrian Calendars 1379 AY through 1400 AY Compendium of Fasli Zoroastrian Monthly Calendars 1379 A.Y. (2009-2010 C.E.) through 1400 A.Y. (2030-2031 C.E.) Digital Edition Compiled For Common Use Of The Entire Zoroastrian Community By: Rohinton Erach Kadva Bangalore, India 07-September-2009 Digital Edition Compiled by: Rohinton Erach Kadva, Bangalore, India. 1 Compendium of Fasli Zoroastrian Calendars 1379 AY through 1400 AY CONTENTS Chapter Title Page No. No. 1 Note on Zoroastrian Calendars. 2 Note on evolution of names of Roz and Months 3 Schedule of festivals. 4 Shenshai Zoroastrian Monthly Calendars : a 1379 A.Y. (2009-2010 C.E.) b 1380 A.Y. (2010-2011 C.E.) c 1381 A.Y. (2011-2012 C.E.) d 1382 A.Y. (2012-2013 C.E.) e 1383 A.Y. (2013-2014 C.E.) f 1384 A.Y. (2014-2015 C.E.) g 1385 A.Y. (2015-2016 C.E.) h 1386 A.Y. (2016-2017 C.E.) i 1387 A.Y. (2017-2018 C.E.) j 1388 A.Y. (2018-2019 C.E.) k 1389 A.Y. (2018-2020 C.E.) l 1390 A.Y. (2020-2021 C.E.) m 1391 A.Y. (2021-2022 C.E.) n 1392 A.Y. (2022-2023 C.E.) o 1393 A.Y. (2023-2024 C.E.) p 1394 A.Y. (2024-2025 C.E.) q 1395 A.Y. (2025-2026 C.E.) r 1396 A.Y. (2026-2027 C.E.) s 1397 A.Y. (2027-2028 C.E.) t 1398 A.Y. (2028-2029 C.E.) u 1399 A.Y.
    [Show full text]
  • Vedic Elements in the Ancient Iranian Religion of Zarathushtra
    Vedic Elements in the Ancient Iranian Religion of Zarathushtra Subhash Kak Scholars generally agree that before the advent of Zarathushtra, the religion of the devas was current in Iran. For want of a better term, some have called the pre-Zoroastrian religion Persian paganism.1 But here we argue that to do so is to obscure its connections with the Vedic religion. The similarities between the pre- Zoroastrian Persian religion and the Vedic religion are too many to give it any other name. The term Zoroastrian is after the Greek version of the name of the prophet Zarathushtra (zarat, like Sanskrit harit, golden; us..tra, Sanskrit or Old Persian for camel) who has been variously estimated to have lived either around the time 1200 BC or perhaps half a millennium later. A Greek tradition assigns him to an age 258 years prior to Alexander, that is the 6th century BC.2 The name by which the Zoroastrians call their own religion is Mazdayasna, the religion of Ahura Mazda (Sanskrit Asura Medh¹a, \Lord of Wisdom"). The R. gveda 8.6.10 has the expression medh¹am r.tasya, \wisdom of truth". Zarathushtra presented his religion as rival to the re- ligion of the daevas, that is Daevayasna. Zarathushtra came from Bactria in northeast Iran, near Afghanistan. 47 48 The Adyar Library Bulletin The Avesta speaks of several lands that include the Sapta- Sindhu (Sindhu-Sarasvati region of North and Northwest India). The scripture of the Zoroastrians is the Avesta. It includes the Yasna (Sanskrit yajna) with the G¹ath¹as of Zarathushtra, Videvdat or Vendidad (Vi-daeva-dat, \anti- Daeva"), and Ya·st (hymn), which are hymns for worship.
    [Show full text]
  • The Zoroastrian Endeavour to Venerate and Care for the Earth
    MEHREGAN - CARE FOR THE EARTH 5 The Zoroastrian Endeavour to Venerate and Care for the Earth GerdGropp SeminarfUr Geschichte und Kultur des Vorderen Orients Universitat Hamburg When preparing this paper on the Iranian love of nature and treament of the environment, I found myself recalling those many pieces of infonnation I had collected during several years of reading into the Zoroastrian sacred books, in Avestan and Pahlavi. When I got these relevant items arranged in due order I became aware that many important questions had arisen which I could not solve. Possibly future discussions like those in this symposium will contribute solutions to these problems. Some months ago, during the Gatha Congress in London, a young Iranian scholar put the rhetorical question to me: "Aren't we Zoroastrians the real protectors of the environment from time immemorial? Wasn't it Zoroaster who at first made us conscious and responsible to avoid the pollution of the world? Isn't it that our religion is the most progressive one of all?" Indeed there is no question that the Zoroastrians, and their next of kin people the Indians, keep a specially deep feeling of responsibility to nature. I believe it was the Indian concept of ahims/i ("non-violence") which motivated Brigitte Bardot to fight for the seals; but the roots of this Iranian love of nature seem to be much more profound than the modem trends and fashions of politics. German travellers to Iran mentioned several times their surprise that Iranian behaviour at least on this particular point is quite familiar with their own: they love nature and they enjoy to walk through forests and wildemesses.
    [Show full text]