DOCSLIB.ORG

DENKARD, the Acts of Religion, Book 3 Edited by Dastur Peshotanji Behramji Sanjana, 1876 English Translation of Volumes 2-4 by Ratanshah E

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
DENKARD, the Acts of Religion, Book 3 Edited by Dastur Peshotanji Behramji Sanjana, 1876 English Translation of Volumes 2-4 by Ratanshah E DENKARD, the Acts of Religion, Book 3 Edited by Dastur Peshotanji Behramji Sanjana, 1876 English translation of volumes 2-4 by Ratanshah E. Kohiyar Electronic edition prepared by Joseph H. Peterson, 1999. avesta.org Based on Peshotun Dustoor Behramjee Sunjana [Sanjana], The Dinkard Vols. I-IX, Bombay: D. Ardeshir & Co., 1874-1900. Contents Preface....................................................................................xxxv Translation of the Gujarati preface.......................................xxxvi PREFACE TO THE ENGLISH TRANSLATION.........................xl Preface to the English translation of the Seventh Volume (chapters 275-361). ....................................................................xl THE DENKARD. BOOK 3..............................................................42 [25.] Twelve questions asked by an Ashmogh (apostate).........42 [26.] THE 16 QUESTIONS ASKED BY A STUDENT................45 QUESTION 2.............................................................................45 27. Exposition in the good religion about the greatness of times, about the things appertaining to greatness, and as to whom power accrues by attaining to greatness...................................53 28. Exposition in the good religion regarding the greatness of the relations, disposition, and strength of natives of Iran........56 29. Exposition in the good religion regarding the origin of the formation of the peoples (living) on the outskirts of Iran.........57 30. Exposition in the good religion regarding persons whose ways are deserving of superior privileges being bestowed upon them...........................................................................................58 31. Exposition in the good religion regarding the contentedness of those who carry on their business in the right way and the discontentedness of those who carry on their business in the wrong way..................................................................................58 32. Exposition in the good religion about protection and the leaving off of protection.............................................................59 33. Exposition in the good religion about the man who abstains from sin and advances in righteous, and the man who abstains from righteousness and advances in sin...................................60 34. Exposition in the good religion about the ways of the good religion having reference to the wishes of the yazads and the ways of the bad religion having reference to the wishes of the daevas........................................................................................60 35. Of the first bearer of the good religion................................60 36. Exposition in the good religion for Mazdayasnians to remain aloof from the worshippers of the daevas who disobey i Contents ii God and from the nature of deceitful Ashmoghs......................62 37. Exposition in the good religion about those among God's servants who hold the superior, the middle, and the inferior rank............................................................................................62 38. Exposition in the good religion as to the nature of very great happiness, very great misery, happiness accompanied by misery, and misery accompanied by happiness........................63 39. Admonition and exposition in good religion about that from which men have to obtain deliverance and about those things which are not fit to be approved of by them.............................63 40. Exposition in the good religion regarding the Lord of Existence being the Creator of Being and the creation.............64 41. Exposition in the good religion as to the Creator of the creation having promised to keep free from dread that (part) of His creation which abstains from giving pain to its Creator....65 42. Exposition in the good religion regarding the Superiority and superior dignity of Athornanship over Arthestarship and Vastariushship. [Athornan = a priest; Arthestar = a warrior; Vastarius = a husbandman.].....................................................65 43. Exposition in the good religion regarding man's becoming virtuous in all the virtues of the world by means of his being made to observe the commands of the religion regarding him. ....................................................................................................66 44. Exposition in the good religion regarding the warring the yazads to smite the Opposer and to suppress the dark danger (arising through him), for (enabling) the people to live as good creation......................................................................................67 45. Exposition in the good religion regarding evil to man, arising from his conducting himself, by means of the soul, for (obtaining) the riches appertaining to the body.......................67 46. Exposition in the good religion about the duty of rulers being, as far as practicable, to remove misery, want, hardships, filth, and pestilence from men..................................................68 47. Exposition in the good religion regarding the duty of bearing enmity to the Enemy. [i.e. Ahriman or Satan, and other evil powers.]...............................................................................69 48. Exposition in the good religion regarding the means of getting rid of those whose ways are to oppose the creation of Ohrmazd....................................................................................70 iii Contents 49. Exposition in the good religion regarding (men's) improving themselves for happiness by directing (their) attention towards the pure (and) invisible yazads and by cutting off from among them the admixture of those whose intentions are to wound and to give pain..................................71 50. Exposition in the good religion regarding (man's) becoming better owing to the Good, and worse, owing to the Bad...........72 51. Exposition in the good religion regarding the kinds of possessors of life........................................................................73 52. About guiding oneself with thoughts connected with religion.......................................................................................75 53. Exposition in the good religion regarding deceitless (and) proper behavior towards Him from whom there is deliverance to men........................................................................................76 54. Exposition in the good religion worthy of man's attention.76 55. Seven explanations sought by a scholar of (his) teacher.....76 56. Replies given by the teacher from a knowledge of the good religion.......................................................................................77 57. Exposition in the good religion regarding the wisdom of the Mazdayasnian religion being for all professors of that religion. ....................................................................................................77 58. Exposition in the good religion regarding state and religion. ....................................................................................................78 59. Exposition in the good religion regarding the good, the more good, and the most good; the bad, the very bad, and the most bad among men................................................................78 60. Exposition in the good religion regarding the government of men and the governors..............................................................79 61. Exposition in the good religion regarding the obtaining of the nature [Lit. body; hence, personality or nature.] of the Ghanamino himself....................................................................81 62. Exposition in the good religion regarding the causes of obtaining wisdom and happiness..............................................81 63. Exposition in the good religion regarding the power possessed by man, of choosing happiness in this awful world.82 64. Exposition in the good religion regarding happiness arising from (such) wisdom in man (as that) of Farehbut and Aibibut. ...................................................................................................83 Contents iv 65. About men having the ways of the good religion................84 Exposition in the good religion regarding the coming or not coming of invisible yazads to help the inhabitants of this world. (66)............................................................................................84 Exposition in the Good religion regarding Holy Thoughts being the cause of high thoughts, words and deeds in every matter. (67) ............................................................................................86 Exposition in the good religion as to spending a lifetime. (68) ...................................................................................................86 Exposition in the good religion regarding superior, middling, and inferior deeds (69)..............................................................87 Exposition in the good religion regarding (acts of) righteousness which may be promised and performed by the believer in the good religion to (and towards) the believer in an evil faith (70).............................................................................89 Exposition in the good religion regarding the good, the better, and the best among men, and the bad, the worse and the worst among those who are evil. (71)..................................................90 Exposition in the good religion regarding those among
Load more

Recommended publications
  • Nnnnãvr-N Paznû
    THE MANUSCRTpTs or ð¿Nen ¿NenÃðn-N,iua n¡vn ;n¿j vt-vI nà r-NÃtw ø BY zARToSr-n nnnnÃvr-n paZnû Olga Yastrebova Zarto$t-e Bahrãm was a Zoroastrian poet who lived in Iran in the late 13th century. He is one of the few Zoroastrian authors who wrote in Persian and whose name and scraps of biographical information have been preserved to our days. The most significant and well known of his works are Ardãya-Wrãf-nãmet, ëangranghãðe' nãme2, andQesse-ye 'lJmar Xattãb va iãhzdde'ye irãn-zamr-n3, a collection of parables on the perishable nature of this world.a All of them were written in hazaj- e mosaddas metre. For several centuries tradition ascribed to him the authorship of Zarto!çnãme (onginally Mowlûd-Zartoflt)s, but as Ch. Rempis and R. Ahfi showed in their studies published independently in 1963 and 1964, the real author was another Zoroastrian, named Kay-Kâüs b. Kay-Xosrow b. Dãrã, from the city of Ray.6 The episode of Zaratustra's biography which is the subject of Õangranghãëe- nãme, is nol found in any other source except this poem. After Zaratu$tra's religion had been successfully disseminated in the kingdom of Go5tasp, the news reached the Indian sage Õangranghãðe. This wise man is said to have been one of the teachers of GoStasp's famous counsellor Jãmãsp. ðangranghaðe summoned Zarto5t to take part in a dispute, and spent two years preparing for it. He devoted all his time to gathering difficult questions and riddles. After the long period of I Text published twice: Jamasp Asa 1902; Afift 1964.
    [Show full text]
  • Mah Tir, Mah Bahman & Asfandarmad 1 Mah Asfandarmad 1369
    Mah Tir, Mah Bahman & Asfandarmad 1 Mah Asfandarmad 1369, Fravardin & l FEZAN A IN S I D E T HJ S I S S U E Federation of Zoroastrian • Summer 2000, Tabestal1 1369 YZ • Associations of North America http://www.fezana.org PRESIDENT: Framroze K. Patel 3 Editorial - Pallan R. Ichaporia 9 South Circle, Woodbridge, NJ 07095 (732) 634-8585, (732) 636-5957 (F) 4 From the President - Framroze K. Patel president@ fezana. org 5 FEZANA Update 6 On the North American Scene FEZ ANA 10 Coming Events (World Congress 2000) Jr ([]) UJIR<J~ AIL '14 Interfaith PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF '15 Around the World NORTH AMERICA 20 A Millennium Gift - Four New Agiaries in Mumbai CHAIRPERSON: Khorshed Jungalwala Rohinton M. Rivetna 53 Firecut Lane, Sudbury, MA 01776 Cover Story: (978) 443-6858, (978) 440-8370 (F) 22 kayj@ ziplink.net Honoring our Past: History of Iran, from Legendary Times EDITOR-IN-CHIEF: Roshan Rivetna 5750 S. Jackson St. Hinsdale, IL 60521 through the Sasanian Empire (630) 325-5383, (630) 734-1579 (F) Guest Editor Pallan R. Ichaporia ri vetna@ lucent. com 23 A Place in World History MILESTONES/ ANNOUNCEMENTS Roshan Rivetna with Pallan R. Ichaporia Mahrukh Motafram 33 Legendary History of the Peshdadians - Pallan R. Ichaporia 2390 Chanticleer, Brookfield, WI 53045 (414) 821-5296, [email protected] 35 Jamshid, History or Myth? - Pen1in J. Mist1y EDITORS 37 The Kayanian Dynasty - Pallan R. Ichaporia Adel Engineer, Dolly Malva, Jamshed Udvadia 40 The Persian Empire of the Achaemenians Pallan R. Ichaporia YOUTHFULLY SPEAKING: Nenshad Bardoliwalla 47 The Parthian Empire - Rashna P.
    [Show full text]
  • Dēnkard III Language Variation and the Defence of Socio-Religious Identity in the Context of Early-Islamic Iran
    Open Linguistics 2017; 3: 396–418 Research Article Gianfilippo Terribili* Dēnkard III Language Variation and the Defence of Socio-Religious Identity in the Context of Early-Islamic Iran https://doi.org/10.1515/opli-2017-0020 Received January 25, 2017; accepted August 10, 2017 Abstract: The aim of the present paper is to illustrate as a case study, the linguistic and stylistic peculiarities characterizing the third book of the Dēnkard, one of the most authoritative texts in Zoroastrian Pahlavi literature (9th-10 th CE). The analysis will consider these features as part of a coherent system, styled to serve the dialectic strategies pursued by the Zoroastrian high priests in response to the pressures their own community was facing in the early Islamic period. In order to provide a more comprehensive overview on DkIII language distinctiveness, the research will underline the outward/inward dynamics, addressing both the relation of this theological dialectic with the surrounding socio-cultural environment and the leading- role claims of a group within a politically subordinated community. Keywords: Middle Persian, Pahlavi Literature, Iranian Philology 1 Introduction In tune with the present volume, seeking to integrate linguistic data concerning a specific text within the socio-cultural dynamics of the period in which a specific textual production flourished, may yield extremely interesting elements for scholars aiming to survey the development of broader acculturation processes. Within Iranian history, the early Islamic period offers a very rich field of investigation for sociolinguistic studies; the abundance of sources in our possession is in fact due to the activity of the multifaceted constituents of that society, while the presence of various and interacting agents offers a remarkable opportunity to adopt multiple point of views.
    [Show full text]
  • Review of Translation of “Šahrestānīhā Ī Ērānšahr, a Middle Persian Text on Late Antique Geography, Epic and History I
    Critical Studies in Texts & Programs of Human Sciences, Institute for Humanities and Cultural Studies (IHCS) Monthly Journal, Vol. 21, No. 1, Spring 2021, 23-40 Review of Translation of “Šahrestānīhā ī ērānšahr, A Middle Persian Text on Late Antique Geography, Epic and History” in Persian Shima Jaafari Dehaghi* Abstract Šahrestānīhā ī ērānšahr is a Middle Persian treatise about the historical geography of Sasanian cities in Iran. So far, this treatise has been translated and published in Persian by Hedayat, Oriyan, Taffazoli, and Daryaee. In 2002, Daryaee published this text with Persian and English translation, and in 2009, Jalilian translated Daryaee’s book into Persian. In the present study, we examined Jalilian’s translation of this treatise. It is noteworthy that Jalilian mentioned in his book that the translation of the Middle Persian text is from Daryaee himself. To make the review more accurate and to compare it with other translations, Daryaee and Taffazoli’s translations are cited and compared. First, the transliteration of each sentence is mentioned, and then the translation is written in chronological order. Then, the review of the translations is mentioned. It can be concluded that each of the translations of Middle Persian texts into Persian has new points that, in turn, will help us to better understand Middle Persian texts and ancient Iranian thought. Keywords: Šahrestānīhā ī ērānšahr, Middle Persian, Historical Geography * Assistant Professor in Ancient Iranian Languages, Velayat University, Iranshahr, Sistan and Baluchistan, Iran, [email protected] Date received: 2020-11-09, Date of acceptance: 2021-03-06 Copyright © 2010, IHCS (Institute for Humanities and Cultural Studies).
    [Show full text]
  • L2/20-246 Teeth and Bellies: a Proposed Model for Encoding Book Pahlavi
    L2/20-246 Teeth and bellies: a proposed model for encoding Book Pahlavi Roozbeh Pournader (WhatsApp) September 7, 2020 Background In Everson 2002, a proposal was made to encode a unified Avestan and Pahlavi script in the Unicode Standard. The proposal went through several iterations, eventually leading to a separate encoding of Avestan as proposed by Everson and Pournader 2007a, in which Pahlavi was considered non-unifiable with Avestan due to its cursive joining property. The non-cursive Inscriptional Pahlavi (Everson and Pournader 2007b) and the cursive Psalter Pahlavi (Everson and Pournader 2011) were later encoded too. But Book Pahlavi, despite several attempts (see the Book Pahlavi Topical Document list at https://unicode.org/L2/ topical/bookpahlavi/), remains unencoded. Everson 2002 is peculiar among earlier proposals by proposing six Pahlavi archigraphemes, including an ear, an elbow, and a belly. I remember from conversations with Michael Everson that he intended these to be used for cases when a scribe was just copying some text without understanding the underlying letters, considering the complexity of the script and the loss of some of its nuances to later scribes. They could also be used when modern scholars wanted to represent a manuscript as written, without needing to over-analyze potentially controversial readings. Meyers 2014 takes such a graphical model to an extreme, trying to encode pieces of the writing system, most of which have some correspondence to letters, but with occasional partial letters (e.g. PARTIAL SHIN and FINAL SADHE-PARTIAL PE). Unfortunately, their proposal rejects joining properties for Book Pahlavi and insists that “[t]he joining behaviour of the final stems of the characters in Book Pahlavi is more similar to cursive variants of Latin than to Arabic”.
    [Show full text]
  • Zoroastrian Ethics by MA Buch
    The Gnekwad Stu<Uc'^ in Rdi/tuii and Plcilu-^oph i/ : /I ZOKOASTRIAN ETHICS IVintod at the Mirfsion Press, Siirat l.y n. K. 8colt, and imblislieil l»y A. G. Wi(l;.'ery the Collej,'e, Baroda. I. V. 1919. ZOROASTHIAN ETHICS By MAGAXLAL A. BUCH, M. A. Fellow of the Seminar for the Comparative Stn<ly of IJelifjioiiP, Barotla, With an Infrnrhicfion hv ALBAN n. WrDGERY, ^f. A. Professor of Philosophy and of the Comparative Study of PiPlii^doiis, Baroda. B A K D A 515604 P n E F A C E The present small volume was undertaken as one subject of study as Fellow in the Seminar for the Comparative Study of Religions established in the College, Baroda, by His Highness the Maharaja Sayaji Eao Gaekwad, K C. S. I. etc. The subject was suggested by Professor Widgery who also guided the author in the plan and in the general working out of the theme. It is his hope that companion volumes on the ethical ideas associated with other religions will shortly be undertaken. Such ethical studies form an important part of the aim which His Highness had in view in establishing the Seminar. The chapter which treats of the religious conceptions is less elaborate than it might well have been, because Dr. Dhalla's masterly volume on Zomasfrirm Theolof/y^ New York, 1914, cannot be dispens- ed with by any genuine student of Zoroastrian- ism, and all important details may be learned from it. It only remains to thank I'rotessor Widgcrv lor writinf,' a L;enoral introduotion and for his continued help thronghont tho process of the work.
    [Show full text]
  • On the Good Faith
    On the Good Faith Zoroastrianism is ascribed to the teachings of the legendary prophet Zarathustra and originated in ancient times. It was developed within the area populated by the Iranian peoples, and following the Arab conquest, it formed into a diaspora. In modern Russia it has evolved since the end of the Soviet era. It has become an attractive object of cultural produc- tion due to its association with Oriental philosophies and religions and its rearticulation since the modern era in Europe. The lasting appeal of Zoroastrianism evidenced by centuries of book pub- lishing in Russia was enlivened in the 1990s. A new, religious, and even occult dimension was introduced with the appearance of neo-Zoroastrian groups with their own publications and online websites (dedicated to Zoroastrianism). This study focuses on the intersectional relationships and topical analysis of different Zoroastrian themes in modern Russia. On the Good Faith A Fourfold Discursive Construction of Zoroastrianism in Contemporary Russia Anna Tessmann Anna Tessmann Södertörns högskola SE-141 89 Huddinge [email protected] www.sh.se/publications On the Good Faith A Fourfold Discursive Construction of Zoroastrianism in Contemporary Russia Anna Tessmann Södertörns högskola 2012 Södertörns högskola SE-141 89 Huddinge www.sh.se/publications Cover Image: Anna Tessmann Cover Design: Jonathan Robson Layout: Jonathan Robson & Per Lindblom Printed by E-print, Stockholm 2012 Södertörn Doctoral Dissertations 68 ISSN 1652-7399 ISBN 978-91-86069-50-6 Avhandlingar utgivna vid
    [Show full text]
  • Religion and Politics in Early Persia
    RELIGION AND POLITICS IN EARLY PERSIA. BY CAPTAIN ELBRIDGE COLBY. PROCOPIUS of Csesarea writes in that book of his history of the wars which deals with the Persian campaigns: But as time went on Kobad became more high-handed in the administration of the government, and introduced innovations into the constitution, among which was the law which he promulgated providing that Persians should have communal intercourse with their women, a measure which by no means pleased the common people. Accordingly they rose against him, removed him from the throne, and kept him in prison in chains.^ In so writing Procopius not only lives up to his reputed fond- ness for strange tales, but also shows how partial historians can distort history by telling only a part of the truth. The "law" referred to by Procopius was the doctrine of Mazdak, and it is our great misfortune that, as Reynold Nicholson has remarked,- none but hostile accounts survive of this interesting reformer. First among the annahsts of these events were the Greeks, remote in time and place, and willing, in view of the in- tense Grseco-Persian rivalry of the sixth and seventh centuries, to exemplify so easily the rottenness of the Persian rule. Cedrenus Georgius tells the incident thus: Moreover Kobad the last son of Perozes began to use the kingdom very badly, a law even being promulgated which com- manded that wives should be common to all. And so the Persians took the rule from him.^ Agathias, who was more nearly contemporaneous, but still wrote nearly a century after the events, says: 1 De Bellico Persico, tr.
    [Show full text]
  • A Sequel to Essentials of Zoroastrianism
    A Sequel To Essentials of Zoroastrianism (1951) Late Dr. Framroze Sorabji Chiniwala B.A., L.M.&S. 2002 Late Dr. F. S. Chiniwala published in 1941 his book in English entitled 'Essentials of Zoroastrianism' for the Parsi public. He followed this up with the manuscript of a sequel, in or about 1950-51, and appended to the said manuscript a note reproduced below: vus ƒ‹†ƒ A.D. eka Nik;yks vaOksÔ ys[kuks vk chîs Hkkx Ns. vk vk[kq …‡‹ ikukuq y[kk.k vaOksÔ Hkkx rjhds Nkiok ekVs y[kk;yq grq ts vkeus vke jgsyq Ns. igsyk ƒŠ ikuk ts Mkdrjuk [kqnuk gkFkuks y[ksy Ns ts Vkbi uFkh rs vaOksÔ Vkbi ys[k ƒ†… ikuk yxhuks Ns rsek eqdsy Ns. Since writing the manuscript a half-century has elapsed and 'rationalism' and 'reform' has taken its toll of the Zoroastrian community and their belief in the 'Message' of Lord Zarathustra. In such circumstances the publication of the book, if it rekindles faith even in a few, the purpose will be fulfilled. Zarthusti Ilme Khshnoom Felavnari Committee 6th August, 2002. FOREWORD This small book containing some main features of the Mazdyasni Zarthosti Daen will be of use to a novice. It will furnish some knowledge about the religion. Special care is taken to present to view the main spiritual aspect of the religion. The mere materialistic view point does not help much, as that view is common in all religions; hence no special mark of demarcation can be drawn by it. It is the spiritual aspect only which gives a vivid picture as it ought to be.
    [Show full text]
  • Denkard Book 9
    DENKARD, Book 9 Details of Nasks 1-3, 21 (The Original Gathic Texts) Translated by Edward William West From Sacred Books of the East, Oxford University Press, 1897. Digitized and converted to HTML 1997 Joseph H. Peterson, avesta.org. Last updated Mar 2, 2021. 1 Foreword The Denkard is a ninth century encyclopedia of the Zoroastrian religion, but with extensive quotes from materials thousands of years older, including (otherwise) lost Avestan texts. It is the single most valuable source of information on this religion aside from the Avesta. This volume contains detailed contents of the Gathic Nasks of the Ancient Canon, much of which is now lost in the original Avesta. Note however, that (as Dr. West says) “it is abundantly clear to the practised translator that Avesta phrases often underlie the Pahlavi passages which seem to be quoted at length from the original Nasks, especially in Dk. 9; but, for some of the details mentioned, there may be no older authority than a Pahlavi commentary, and this should be ever borne in mind by the sceptical critic in search of anachronisms.” I have added some comments in {} and [[]], mainly to facilitate searches. Spelling of technical terms have also been normalized to conform with other texts in this series. Wherever possible I have used the spellings of F.M. Kotwal and J. Boyd, A Guide to the Zoroastrian Religion, Scholars Press, 1982. The original S.B.E. volumes used a system of transliteration which was misleading to the casual reader, and no longer adopted. As an example “chinwad” (bridge) (Kotwal and Boyd) was transliterated in S.B.E.
    [Show full text]
  • (Dakhma) in Iran (A Case Study of Zoroastrian's Towe
    Bagh- e Nazar, 15 (61): 57-70 / Jul. 2018 DOI: 10.22034/bagh.2018.63865 Persian translation of this paper entitled: راهبردی نظری برای باززنده سازی دخمه های زرتشتیان در ایران (نمونۀ موردی : دخمۀ زرتشتیان کرمان) is also published in this issue of journal. A Theoretical Approach to Restoration of Zoroastrian’s Tower of Silence (Dakhma) in Iran (A Case study of Zoroastrian’s tower of silence of Kerman) Mansour Khajepour*1, Zeinab Raoufi2 1. M. A. in Restoration of historical buildings & fabrics, Academic staff member, faculty of Art and Architecture, Shahid Bahonar University of Kerman. 2. M. A. in Restoration of historical buildings & fabrics, Academic staff member, faculty of Art and Architecture, Shahid Bahonar University of Kerman, Iran, Received 2017/10/23 revised 2018/01/23 accepted 2018/02/13 available online 2018/06/22 Abstract The Zoroastrian’s tower of silence (Dakhma) in Kerman, is one of the most valuable religious monuments of Kerman and its history dates back to 1233-1261S.H. Alongside, there is the main and older Dakhma that probably belongs to Sassanians. Since about 1320 S.H. that Zoroastrians burial tradition was changed because of the social and hygienic reasons, it was disused and now, is in undesirable condition. On the base of contemporary theory of conservation, one of the best ways to conservation of architectural heritage is regeneration and rehabilitation and put them into consideration if possible. There is three basic method to conserve an architectural monument based on contemporary and classical theories: the first one is protective preservation with focus on maintenance of physical conditions of monument in present situation and prevents it from changes; the second is restoration in old usage for continuity, and the third one is revitalization and rehabilitation with new usage that is relevance to the authenticity and identity.
    [Show full text]
  • In the Alphabetic Order Q Follows A, a Follows E, C Follows C, 1J Follows N, S Follows S, I Follows Z
    INDEX [In the alphabetic order q follows a, a follows e, c follows c, 1J follows n, s follows s, i follows z. In arranging words no distinction has been made between long and short vowels. Pahlavi anrllater forms are generally given in square brackets after the Avestan ones, ancl are entered separately only when there is a significant difference between the two.l Aban see Apas 273· A ban Niyayes 52; 271-2. Airyaman 56-7; his part at Fraso.kar<Jti, Aban Yast 73· 57. 242, 291. abstract divinities 23-4; 58, 59; 203. Airyanam Vaejah [f:ranve)] 144-5; 274- Aditi 55· S· Adityas 55; 83. Airyama isyo 56; 261; 263; 265. Adurbad i Mahraspandan 35; 288. Aiwisriithra [Aiwisriithrim] the 4th watch Aesma demon of Wrath, 87; companion ( giih) of the 24-hour day, from sunset till of the daevas, 201; flees at the last day midnight, 124; under the guardianship of before the Saosyant, 283; the Arabs are the fravasis, 124, 259. of his seed, 288. Aka Manah 283. aethrapati [erbad, herbad] 12. Akhtya 161. Afrasiyab see FralJrasyan *Ala demon of purpureal fever, 87 n. 20. afrinagan an "outer" religious ceremony, Amahraspand see Amasa Spanta 168; legends connected with the offerings Amestris xog; 112. made at it, 281. amaratat ,..., Ved. amrtatva-, "long life" after-life pagan belief in it beneath the or "immortality" II5 n. 32. earth, xog-xo, II2, IIS; in Paradise, no- Amaratat [Amurdad] personification of 12; Zoroastrian beliefs, 235-42, 328. "Long Life" and "Immortality", one of the Agni identified with Apam Napat, 45-6; 7 great Amasa Spantas (q.v.), 203; dis­ the nature of his primary concept, 69-70.
    [Show full text]