Moral & Intellectual Life of the West II
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ZOROASTRIANISM Chapter Outline and Unit Summaries I. Introduction
CHAPTER TEN: ZOROASTRIANISM Chapter Outline and Unit Summaries I. Introduction A. Zoroastrianism: One of the World’s Oldest Living Religions B. Possesses Only 250,000 Adherents, Most Living in India C. Zoroastrianism Important because of Influence of Zoroastrianism on Christianity, Islam, Middle Eastern History, and Western Philosophy II. Pre-Zoroastrian Persian Religion A. The Gathas: Hymns of Early Zoroastrianism Provide Clues to Pre- Zoroastrian Persian Religion 1. The Gathas Considered the words of Zoroaster, and are Foundation for all Later Zoroastrian Scriptures 2. The Gathas Disparage Earlier Persian Religions B. The Aryans (Noble Ones): Nomadic Inhabitants of Ancient Persia 1. The Gathas Indicate Aryans Nature Worshippers Venerating Series of Deities (also mentioned in Hindu Vedic literature) a. The Daevas: Gods of Sun, Moon, Earth, Fire, Water b. Higher Gods, Intar the God of War, Asha the God of Truth and Justice, Uruwana a Sky God c. Most Popular God: Mithra, Giver and Benefactor of Cattle, God of Light, Loyalty, Obedience d. Mithra Survives in Zoroastrianism as Judge on Judgment Day 2. Aryans Worship a Supreme High God: Ahura Mazda (The Wise Lord) 3. Aryan Prophets / Reformers: Saoshyants 97 III. The Life of Zoroaster A. Scant Sources of Information about Zoroaster 1. The Gathas Provide Some Clues 2. Greek and Roman Writers (Plato, Pliny, Plutarch) Comment B. Zoroaster (born between 1400 and 1000 B.C.E.) 1. Original Name (Zarathustra Spitama) Indicates Birth into Warrior Clan Connected to Royal Family of Ancient Persia 2. Zoroaster Becomes Priest in His Religion; the Only Founder of a World Religion to be Trained as a Priest 3. -
A Comparative Study of Religions J.N.K
A Comparative Study of Religions J.N.K. Mugambi Published by African Books Collective Mugambi, J.N.K. A Comparative Study of Religions: Second Edition. African Books Collective, 2010. Project MUSE.muse.jhu.edu/book/39862. https://muse.jhu.edu/. For additional information about this book https://muse.jhu.edu/book/39862 [ Access provided at 12 Apr 2020 15:13 GMT with no institutional affiliation ] 29 D.W. Waruta The teaching of Zarathustra are found mainly in the Gathas. In later writings in the history of Zoroastrianism, as happens with most religions, there were some changes in the teachings, but all the same Zarathustras teachings have continued as the basis and foundation of the teachings of Zorastrianism. The religion Zarathustra taught was not a completely new religion; it was rather a religion based on the old religion of his people, but which he reformed so radically that it had now important elements and teachings deriving from his prophetic genius. First and foremost, in opposition to the polytheism and ritualism of the old religion, Zarathustra taught a unique ethical monotheism.1 He declared Ahura Mazdas the one and only true God. This deity was already known in the old religion and was paid a special allegiance by Zarathustra’s own clan; and in comparison to other deities he was regarded as highly ethical. Ahura Mazda seems to be identical with Varuna, a sky god of vedic religion, who was similarly regarded as a very ethical god. Ahura Mazda then, is the one who called Zarathustra to his presence, who revealed himself to him as the one and only true God, who instructed him on the true religion appointing him his 1 Noss, J.B., Man’s Religions, p. -
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. -
Ashem Vohu (Invochation of Asha) (Invocation of Asha) Avestan
Ashem Vohu Ashem Vohu (invochation of Asha) (invocation of Asha) Avestan ashem1 vohū2 vahishtem3 astī,4 Righteousness1 is4 the best3 (of all) virtue.2 (Righteousness alone) is6 happiness;5 ushtā5 astī;6 ushtā7 ahmāi,8 the best11 happiness7 (is) to him,8 who9 (is) righteous10 (for the sake of) h at 9 ashāi10 vahishtāi11 ashem.12 righteousness.12 Ushtā ahmāi, ahmāi ushtā kahmāichit. Happiness is to him, who makes others happy. From Ūshtavati Gāthā Hā 43 From Ūshtavati Gāthā Hā 43 Ahuna Vairya Ahuna Vairya (most sachred manthra of Zoroastrianism) (most sacred manthra of Zoroastrianism) Avestan Just as1 Ahurmazd2* the Temporal Ruler2* acts ýathā1 ahū2 vair ō3 athā4 according to His will,3 ratush5 ashāt6 chīt7 hachā,8 so4 does the Ratu5† (rules) by means8 of ashat6 etc;7‡ 10 9 11 9 10 11 (The) gift (of) Vohu-manah the good mind vanghēush dazdā mananghō 12 13 (are for those) working (in) this world; (for) shyaothananãm12 anghēush13 mazdāi,14 Hormazd.14 (blessed are) those17 kshathremchā15 ahurāi16 ā17 ýim18 who18 strives themselves20 to be the protector21 of dregub ō19 dadat20 vāstārem!!21 the poor19 and (accepts) the sovereign rule15 (of) Hormazd.16 2* King 5†Dasturān Dastur /Clan cief /Holy persons 7‡ of righteousness/of holiness /pious The stanza is made up of three lines. “Just as the AHU (Ahuramazda) rules according the 1st line to His will, “Righteousness exalteth a man” brings true so does RATU (Zarathushtra) by means of His spiritual understanding and wisdom. righteousness, the 2nd line By following Asha, God’s Law, I become like “to perform all work in His name” implies You, love of God devotion Oh God, For Vohu Mana, (good mind) guides me the 3rd line and helps me to become perfect. -
UNIT 3 ZOROASTRIANISM & TAOISM Contents 3.0
1 UNIT 3 ZOROASTRIANISM & TAOISM Contents 3.0 Objectives 3.1 Introduction 3.2 Zoroastrianism: Origin and Background 3.3 Concept of God 3.4 Cosmology and Eschatology 3.5 Fate and Free will 3.6 Rituals and Festivals 3.7 Taoism: Origin and Beliefs 3.8 Taoist Concepts and Symbols 3.9 Tao Rituals and Ceremonies 3.10 Alchemy and Longevity 3.11 Understanding of God and Human 3.12 Let us Sum up 3.13 Key Words 3.14 Further Readings and References 3.0 OBJECTIVES Zoroastrianism is believed to have originated in the proto-Indo-Iranian culture of southern Russia, and was to become the state religion of the Iranian people until the arrival of Islam. The real significance of Zoroastrianism is in the major influence it has had on other religions of the Middle East and Mediterranean area. It is arguably the oldest monotheistic religion in the world. During the Persian era, Judaism adopted many new concepts that had existed in Zoroastrianism for many centuries. The objective of this article is to instill in the students a basic idea of this religion, its origin, growth, and its different aspects. These include God, angels, Satan, and heaven and hell. Their basic teaching, (practice of righteousness and doing good to fellow human beings), is useful for students as well as for all humanity. Taoism, one of the major religious traditions of China had tremendous influence on the people of China as well as the world. The thought and practise of Taoism is described in this article. Taoists teach that Tao (the Way) is the force that existed before all other things. -
Core Principles of Zarathushti Life – Doctrinal Aspects
Core Principles of Zarathushti Life – Doctrinal Aspects. Talk prepared by Khushroo Mirza to be presented at the N.A.M.C. conference on July 30, 2005. Good morning and thank you all for being here. When I first began to work on this talk, I wrote down some of the major doctrinal aspects of our religion and then I found myself totally bogged-down in a quicksand of academic material. Then, when I was discussing it with our son, he asked me how any of this stuff applied to the way we lived. This led me to think about my life in India, specifically in the Dadar Parsi colony, where I grew up. There, surrounded by Zarathushtis, one did not have to think consciously about doctrine, or even try to connect it to one’s daily life. We learned to live our religion through a process of osmosis. When we woke up in the morning, we would see the servant sweeping and mopping the floors of our house. The sight of our mother and aunts covering their heads with mathu- banoos was taken by us as a matter of course. It was only in later years when they stopped wearing them that we felt something had changed. We performed kusti padyab without being ordered. We went to a catholic school, and during mass, we Zarathushtis covered our heads with our hands and said Yatha ahu vairyo and Ashem vohu prayers. When we returned home in the evening, we bathed, and at sunset our mother would do the loban which filled the house with fragrance. -
Fm't (4 the Requirements for * N ' the Degree
THE ARCHAEOLOGY OF ZOROASTRIANISM 5 A Thesis submitted to the faculty of San Francisco State University 'LO 14 In partial fulfillment of /fM'T (4 the requirements for * n ' the Degree Master of Arts In Anthropology by Megan Elizabeth Hall San Francisco, California January 2019 Copyright by Megan Elizabeth Hall 2019 CERTIFICATION OF APPROVAL I certify that I have read THE ARCHAEOLOGY OF ZOROASTRIANISM by Megan Elizabeth Hall, and that in my opinion this work meets the criteria for approving a thesis submitted in partial fulfillment of the requirement for the degree Master of Arts in Anthropology at San Francisco State University. Doug Bailey, Ph.D. Professor Meredith Reifschneider, Ph.D. Assistant Professor THE ARCHAEOLOGY OF ZOROASTRIANISM Megan Elizabeth Hall San Francisco, California 2019 My thesis compiles a list of attributes that can be used to archaeologically identify the ancient religion of Zoroastrianism. To do so, I reviewed literature written on the archaeology of religion and what factors indicate that a certain religion was being practiced at a site. I then reviewed literature written on the archaeology of Zoroastrianism and the religion in general. The combination of the two allow for a more cohesive understanding of what practices were important to this religion. I also discuss the limitations provided by the lack of academic writing on this specific religion. Advocating for further research to be done on this religion and its foundation, I then provide my own set of religious attributes that will indicate the practice of Zoroastrianism at a site. This will provide future archaeologists with a fundamental foundation for the analysis of Zoroastrianism. -
Ameretat-Hebrew.Pdf
Ameretat Ameretat (Amərətāt) is the Avestan language name of Avestan texts allude to their respective guardianships of the Zoroastrian divinity/divine concept of immortality. plant life and water (comparable with the Gathic allusion Ameretat is the Amesha Spenta of long life on earth and to sustenence), but these identifications are only properly perpetuality in the hereafter. developed in later tradition (see below). These associa- The word amərətāt is grammatically feminine and the tions with also reflect the Zoroastrian cosmological model divinity Ameretat is a female entity. Etymologically, in which each of the Amesha Spentas is identified with Avestan amərətāt derives from an Indo-Iranian root and one aspect of creation. is linguistically related to Vedic Sanskrit amṛtatva. In The antithetical counterpart of Ameretat is the demon Sassanid Era Zoroastrian tradition, Ameretat appears as (daeva) Shud “hunger”, while Haurvatat’s counterpart is Middle Persian Amurdad, continuing in New Persian as Tarshna “thirst”. Ameretat and Haurvatat are the only Mordad or Amordad. two Amesha Spentas who are not already assigned an an- tithetical counterpart in the Gathas. In the eschatological framework of Yasht 1.25, Ameretat and Haurvatat repre- 1 In scripture sent the reward of the righteous after death (cf. Ashi and ashavan). 1.1 In the Gathas 2 In tradition Like the other Amesha Spentas also, Ameretat is already attested in the Gathas, the oldest texts of the Zoroastrian- ism and considered to have been composed by Zoroaster In the Bundahishn, a Zoroastrian account of creation himself. And like most other principles, Ameretat is not completed in the 12th century, Ameretat and Haurvatat unambiguously an entity in those hymns. -
Evolution of the Zoroastrian Iconography and Temple Cults
O. BASIROV ANES 38 (2001) 160-177 Evolution of the Zoroastrian Iconography and Temple Cults Oric BASIROV 1 Ilchester Place London W14 8AA UK Fax: +44 207 602 9280 E-mail: [email protected] Abstract The Gathas of Zoroaster does not refer to any iconography or temples. Indeed, a doctrinal aversion to such rituals can be detected in his teachings. His seven ab- stract and amorphic Amesha Spentas, for example, are probably the first purely conceptual deities with a built-in deterrent to artistic representation. His pre- scribed places of daily rituals, moreover, are mountaintops and riverbanks, and not temples. Such devotional purity and simplicity is also confirmed by the lack of hardly any archaeological evidence to the contrary in the prophet's homeland in Eastern Iran. This is also the case in the pre-imperial period in Western Iran, where the centre of religion moved early in the first millennium BC. Assyrian annals and many classical writers also confirm that Medes and early Achaemenians did not have any cult statues and temples. The latter, however, soon after forming the first world empire, developed the many aspects of, by now, familiar Zoroastrian iconography. This was inspired, no doubt, by the artistic repertoire of their western subjects, such as the Babylonians, Elamites, Greeks and Egyptians. Nor could the Achaemenians refrain, towards the end of their rule, from building temples, both to house their own sacred fire, and the alien-inspired divine images. These two distinct temple cults, established around 400 BC, appear to have spread throughout the Achaemenian, and later, the Parthian Empires. -
History of Zoroastrianism, by M.N. Dhalla: (1938)
History of Zoroastrianism BY MANECKJI NUSSERVANJI DHALLA, PH. D., LITT.D. High Priest of the Parsis, Karachi, India AUTHOR OF Nyaishes or Zoroastrian Litanies, Zoroastrian Theology, Zoroastrian Civilization, Our Perfecting World – Zarathushtra’s Way of Life idha apãm vijasāiti vanghuhi daena māzdayasnaish vispāish avi karshvãn yāish hapta. “Henceforth from now may spread The Good Mazdayasnian Religion Over all the zones that are seven.” This electronic edition copyright 2003 by Joseph H. Peterson. Last updated March 2, 2021. Originally published: New York: Oxford University Press, London Toronto, 1938 TO KHAN BAHADUR KAVASJI HORMASJI KATRAK, O.B.E. at hvo vangheush vahyo nā aibijamyāt ye nāo erezush savangho patho sīshoit ahyā angheush astvato mananghaschā haithyeng āstīsh yeng ā shaetī ahuro aredro thwāvãns huzentushe spento mazdā. “May that man attain to better than the good Who helps teaching us the upright paths of blessedness Of this material world and that of the spirit – The veritable universe wherein pervades Ahura – That faithful, wise, and holy man is like unto thee, O Mazda.” - ZARATHUSHTRA Contents Foreword....................................................................................................i ABBREVIATIONS.....................................................................................ii CHAPTER I. THE SOURCES....................................................................1 CHAPTER II. AIRYANEM VAEJAH.........................................................5 THE GATHIC PERIOD – ABOUT 1000 B.C.......................................8 -
Exploring the Gathas
Exploring the Gathas: Creation — Amesha Spentas Good and Evil — Reward and Retribution — Ervad Behram M. Panthaki Ushta-no zato Athrava, yo Spitamo Zarathushtro Fortunate are we that the Teacher was born, Spitama Zarathushtra (Yasna xii - 94) Introduction Gatha is an Avesta word meaning ‘a song, a hymn, a divine song.’ As the name implies, the Gathas are the divine songs and are metrical chants of Zarathushtra himself. These are expressively stated to be five in number, and “of Zarathushtra Spitama” (Yasna 57.8). Each of the five Gathas consists of one to seven Haitis - Has - Sections/Chapters, grouped in the Gathas on the basis of their five different metres (3-5-4- 3-4). The second to fifth Gathas are named after their respective opening words where as the first Gatha, the Ahunavaiti Gatha, is named after Yatha Ahu Vairyo [Ahuna Vairiya (Yasna 27.13)] which evidently had been counted as the beginning of the Gathas in an earlier compilation of the Yasna. Thus we have the following subdivision of the Gatha collection with their Avesta names, meaning, with corresponding numbers of the cantos of the Yasna: 1. Ahunavaiti (Divine Will) Yasna 28-34 2. Ushtavaiti (Bliss) Yasna 43-46 3. Spenta-Mainyu (Bountiful Wisdom) Yasna 47-50 4. Vohu-Khshathra (Beneficent authority) Yasna 51 5. Vahishtoishti (the highest Boon) Yasna 53 The Gathas must be judged by themselves and in the light of their own contents. The thought of the Gathas is really profound. The Gathas are spiritual in the fullest sense of the term. Therefore, it is essential to lift up their message to spiritual heights and never to understand them at the ordinary earthly level. -
Zoroaster : the Prophet of Ancient Iran
BOUGHT WITH THE INCOME FROM THE SAGE ENDOWMENT FUND THE GIFT OF 1891 AJUUh : :::^.l.ipq.'f.. "Jniversity Library DL131 1o5b.J13Hcirir'^PItl®" ^°'°nnmliA ,SI'.?.P!}SL°LmmX Jran / 3 1924 022 982 502 Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924022982502 ZOROASTER THE PROPHET OF ANCIENT IRAN •The; •S- ZOROASTER THE PROPHET OF ANCIENT HIAN BY A. V. WILLIAMS JACKSON PROFESSOK OF INDO-IBANIAN LANGUAGES IN COLUMBIA UNIVKRSITT KTefa gorft PUBLISHED FOE THE COLUMBIA UNIVEESITT PRESS BY THE MACMILLAN COMPANY LONDON: MACMILLAN & CO., Ltd. 1899 All rights reserved Copyright, 1898, bt the macmillan company. J. S. Gushing k Co. — Berwick & Smith Norwood Mass. U.S.A. DR. E. W. WEST AS A MARK OF REGARD PREFACE This work deals with the life and legend of Zoroaster, the Prophet of Ancient Iran, the representative and type of the laws of the Medes and Persians, the Master whose teaching the Parsis to-day still faithfully follow. It is a biographical study based on tradition ; tradition is a phase of history, and it is the purpose of the volume to present the picture of Zoroaster as far as possible in its historic light. The suggestion which first inspired me to deal with this special theme came from my friend and teacher. Professor Geldner of Berlin, at the time when I was a student under him, ten years ago, at the University of Halle in Germany, and when he was lecturing for the term upon the life and teachings of Zoroaster.