DOCSLIB.ORG

Referring to the Origin of the So-Called Sigmatic Or Simple Future, All The

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Referring to the Origin of the So-Called Sigmatic Or Simple Future, All The GATHICA Alike for those who for TO-DAYprepare, And those that after a TO-MORROW stare, A Muezzin from the Towerof Darknesscries "Fools! your Rewardis neitherHere nor There!" By GIKYO ITO IX On the sigmatic future in Old Iranian Referring to the origin of the so-called sigmatic or simple future, all the grammarians of either Indic or Iranian hold that the tense dates as far back as to the Indo-Iranian period because of its occurrence both in Vedas and Avesta. This generally accepted assertion, however, seems not to be exempt from sceptici- sms. Of the imposed tense forms, the following are all that can be cited, mainly from Chr. Bartholomae's Altiranisches Worterbuch, Strassburg 1904 (AirWb.): 1. saosyant-, 2. vaxsya, 3. har∂syente and har∂syamna-, 4. vaxsyeite, 5. zahymna- vs. zata-, 6. var∂syamna- vs. varsta-, 7. uzdahyamna- vs. uzdata-, 8. haosyanta-, 9. a-m∂r∂xs- yanta-, 10. busyant-, 11. sraesyeiti and sraes∂mna-, 12. aes∂mna-, 13. caes∂mna-, 14. nisasya, 15, +naesyeiti, 16. pataiyaavahayaiya. **** 1. saosyant- is generally thought to be a future participle active of sav-/su- "benefit", all the more so because it connotes an eschatological function in Younger Avesta and Pahlavi literatures. In the former, by saosyant- are meant Uxsyat.∂r∂ta-, Uxsyat.n∂mah- and Astvat.∂r∂ta- whereas in the latter the last named is called Sosyans, i. e. saosyant- par excellence and the prior two Usedar and Usedar- mah respectively. They are expected to play an eschatological role respectively in each of the three milleniums succeeding that of their father, Zaraθustra. But as was rightly pointed out by G. Messina(1), the activity of the saosyants in the Gathas moves in an atmosphere realistic, present and historical, and not eschatological, mythic. Sometimes (Y. 4511, 489, 532) saosyant-(sg.) can and may be identified with Zaraθustra himself and at another times (Y. 3413, 463, 37 4812) saosyants (pl.) with his special co-operators. Gathic saosyant-, like the Buddhist bodhisattva, benefits both himself and others, or seeks to attain himself perfect freedom in order to benefit the other sentient beings. When Y. 3413 saosyants' egos (daena) pass to the heavenly Reward by the path, well-made by Justice, it is an aspect of self redeeming activity or svartha of saosyant- while in all other Gathic passages saosyants' roles are played in benefitting others or parartha. Y. 4511: yasta daev∂ng aparo masyasca tar∂.masta yoi im tar∂.+mainyanta any∂ng ahmat y∂ hoi ar∂m +mainyata saosyanto d∂ng patois sp∂nta daena urvaθo +brata +pta va Mazda Ahura Who, therefore, shall hereafter despise the daevas and the mortals who, far from submitting themselves to Him, shall despise Him, the benefitting ego of the saosyant- (who is) the house-lord (shall be to him) an ally, a brother, or a father, O Mazda Ahura. Y. 463: kada Mazda yoi uxsano asnam anh∂us dar∂θrai fro asahya [fr] ar∂nte v∂r∂zdais s∂nghais saosyantam xratavo kaeibyo uθai vohu jimat mananha maibyo θwa sastrai v∂r∂ne Ahura When, O Mazda, shall appear the bulls of days in order to hold the world of Justice; (when) with the bounteous declarations the wills of the saosyants? To whom shall (Thy Highness(2)) come as aid with Vohu Manah? (It is) to me, (for) I have chosen (it) to declare Thee. Y. 489: kada vaeda yezi cahya xsayaθa Mazda asa yehya ma aiθis dvaeθa ∂r∂s moi [∂r∂z] ucam vanh∂us vafus mananho vidyat saosyas yaθa hoi asis anhat When shall I know whether, O Mazda, through Justice you rule over him from whom scare threatens me? May (Thy Highness(3)) speak to me truly the mysteries (?) of Vohu Manah. May the saosyant- know how the reward shall be for him. 38 ORIENT GATHICA Y. 4812: at toi anh∂n saosyanto dak・yunam yoi xsnum vohu mananha hacante syaoθ[a]nais asa θwahya Mazda s∂nghahya toi zi data hamaestaro aes∂mahya Then they shall be the saosyants of the provinces who, through good mind, by deeds in accordance with Justice, shall busy themselves satisfying Thy declaration, O Mazda. For they (are) destined to suppressors of Aesma. Y. 532: at[ca]hoi scantu mananha uxδais syaoθ[a]naisca xsnum Mazda vahmai a fraor∂t yasnasca kavaca vistaspo zaraθustris spitamo f∂rasaostrasca danho ∂r∂zus paθo yam daenam Ahuro saosyanto dadat May they (in accordance) with his (i. e. Zaraθustra's) mind, words and deeds, busy themselves satisfying Mazda and gladly adoring Him for His praise, (they, namely) Kavi Vistaspa, and Spitama, (son) of Zaraθustra, and Frasaostra, making straight path for the Religion which Ahura created as (that) of the saosyant-. That the Gathic saosyants are Zaraθustra's contemporary figures is clearly shown in Y. 4812 where are depicted the then active saosyants of the provinces, In Y. 704 confess the Mazdayasnians thus "In accordance with the saosyants of the provinces who, benefitting themselves, are raising (their) voice (yaθa va saosyanto dah・yunam suyamna vacim +bar∂nti), we as bearers of Holy Word want to serve earnestly." The saosyants, here, are Gathic and not eschatological, mythical. When the saosyants of the provinces benefit themselves (suyamna-), it is their activities comparable to Buddhist svartha. When they are raising their voice (vacim +bar∂nti), we can see their role like parartha. Y. 553 reads: "May there be with us the Staota Yesnya which created Ahura Mazda in order to watch over those who are benefitting themselves as well as benefitting (others) (har∂θrai...suyam- nanamca saosyantamca)." Here those who are watched over by Ahura Mazda are both suyamna- and saosyant-. The mere comparison of these two passages will soon reveal the fact that the Mazdayasnians see the saosyants of the provi- nces as their contemporaries and that such figures, benefitting others (saosyant-), are raising their voice (vacim +bar∂nti). Those who benefit others (saosyant-), i. e. raise their voice as saosyants, are the contemporaries with the confessing Mazdayasnians concerned. In the Fravarane Confession Y. 127, saosyants are Vol. VIII 1972 39 brought along by Zaraθustra, Kavi Vistaspa, Frasaostra and Jamaspa who did not err in their choice. The saosyants, here, belong to the past. In Aogmad- aeca 46 we have "Just like the wind from the southern quarter furthers (fraδati) all the creatures and makes grow (var∂δati) and benefits (saosyanti), ..." where saosyanti (sic!) should be taken as a present indicative like the other two, fraδati and var∂δati. That saosyanti here points to no future tense is also evident from Widewdad 42 Gloss which reads yo dainhave hu.vaxsai fraδ∂mnahe var∂δ∂mnahe ... suyamnahe. Otherwise, suyamnahe (pres. participle) would be superseded. From what has been thus far treated, saosyant- has nothing to do with a future tense but is to be regarded as a present participle. saosya-, then, may be explained as either a denominative of savah- n. "benefit" or a present stem of -s-extension of sav-/su- "benefit" of which the prior seems preferable. For savah->* saos-, cf. Ind. avara- adj. "inferior", Av. aora and O. P. aura "downward" and for *savah-ya-, cf. n∂mak・-ya- "pay homage", denom. of n∂mah- n. "homage" and aenah-ya- "offer violence to", denom. of aenah- n. "violence". 2. vaxsya simplex is attested in Y. 301, 4615,518 and that prefixed with fra- (fravaxsya) in Y. 446, 451-6. The form is generally thought to be a future indica- tive 1. sg. active of vak- "speak" which tense however is expressed by subjunctive. I can find no reason why a sigmatic future must here be postulated. What made scholars resort to such an interpretation seems to be their notion that vaxsya, when compared with Ind, vaksyami (fut. indic. 1. sg. act. of vac- "speak"), rejects diffe- rent explanation. But the context in which (fra) vaxsya occurs is the same with that in which s∂nghamahi (pres. indic. 1. pl. act.) takes place in Y. 311: ta v∂ urvata mar∂nto agusta vaca s∂nghamahi aeibyo yoi urvatais drujo asahya gaeθa vim∂r∂ncaite atcit aeibyo vahista yoi +zrazda anh∂n Mazdai Remembering these prescriptions of you do we proclaim the words unheard for those who according to the prescriptions of wickedness destroy the creatures of Justice, but the best (words) for those who are submissive to Mazda. In comparison with it, we cite Y. 455: at fravaxsya hyat moi mraot sp∂nto.t∂mo vac∂ sruidyai hyat mar∂taeibyo vahist∂m yoi moi ahmai s∂raos∂m dan cayasca upa.jim∂n haurvata am∂r∂tata vanh∂us +mainy∂us syaoθ[a]nais Mazda Ahuro 40 ORIENT GATHICA Then I will speak of what the most beneficent said to me, a word which is the best for mortals to hear: 'Those who for it shall each and every one give obedience to me, shall attain to perfection (and) immortality, on account of (their) deeds of good mind'-(thus spoke the most beneficent) Mazda Ahura. Without forced explanation, there is no point in distinguishing the two verbs (s∂nghamahi and fravaxsya) in their tense. In all of the passages cited above, Zaraθustra says "As prophet (*vaxsa-bara-> M. P. waxs-war>N. P. vaxsur), i. e. one who raises his voice (vacim baraiti), I will, or want to, tell you such and such things. You must listen to me." When Zaraθustra "raises his voice", he speaks as bearer of 3vaxsa- n. "logos dei" (cf. Widewdad 1915). The rest passages meet our legitimate expectation. Y. 301: at ta vaxsya is∂nto ...... staotaca +Ahurahya(4) yesnyaca vanh∂us mananho humazdra +asahyaca(4) ya raoc∂bis dar∂sata urvaza Then these things I will tell, O those desiring (to listen) .....
Load more

Recommended publications
  • 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]
  • By Ervad Marzban J. Hathiram
    By Ervad Marzban J. Hathiram Friday, July 16, 2021, is Spendarmad nu Parab (Spendarmad Mah and Spendarmad Roj) in the Shahenshahi calendar. Spendarmad (Avesta Spenta Armaiti) is the Amesha Spenta specifically designated to look after Mother Earth. Readers are requested to pray Spendarmad ni Setayash to seek her blessings on this day. oj Spendarmad, Mah Spendarmad (Spendarmad Parab) is a spiritually vital and important day of the Zoroastrian calendar. Long before the shrill cries of the eco-brigade began to be heard, the practices and precepts of our ancient faith were already attuned to green living, carbonless footprint and eco-sensitiveness. Spendarmad (Avesta Spenta Armaiti) is the Amesha Spenta specifically designated to look after Mother Earth. Through her associates and co-workers, Geush Urva and Geush Tashan, Spenta Armaiti patiently bears the weight of the immeasurable levels of spiritual and physical pollution generated by man over the ages. Spenta Armaiti is also responsible for the fertility of the earth, working along with Khordad, who looks after the waters, and Amardad, who looks after vegetation and crops. These great forces of Ahura Mazda's Divine Cabinet work silently in the background, providing things which we take for granted today. Roj Spendarmad, Mah Spendarmad is also the Day of the Farmer. A few decades ago, when many Parsis were engaged in agriculture, this day was celebrated with great solemnity and reverence. The Parsi farmers would call their family priests to their wadis to consecrate a special Baj, in honor of Spenta Armaiti, or perform a thanksgiving Jashan. A more important spiritual practice followed by our ancestors was the writing of the special Nirang, or potent spiritual formula, called 'Nirang-i-Khrafastar Zadan'.
    [Show full text]
  • 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.
    [Show full text]
  • Jamshedi Navruz on March 21St, Fasal (Seasons) and Fasli Calendar
    Jamshedi Navruz on March 21st, Fasal (Seasons) and Fasli calendar: Part I Zarathushtis have been celebrating Navruz, which falls around March 21st since time immemorial, since our Peshdad King Jamshed celebrated it first and which is known as Jamshedi Navruz! Jamshed Padshah celebrated this day as the New (nav) Day (ruz) because it is the Spring Equinox when the time of the day and night are equal in length and after the long winter months, warmth returns and the planting of seeds (life) begin. The concept of spring or Renewal of Life (in March) is universally celebrated by other religions too. It is the universal celebration of new life returning to earth after winter is over! The Christians celebrate it with Easter (eggs symbolize new life); the Hindus celebrate it with Holi (sprinkling colors to signify the rebirth of vegetation). The Shi'i Muslims in Iran and throughout the world have retained the ancient Zarathushti custom of celebrating Navruz or, ‘Nourouz’ around the 21st March. Jamshed Padshah (Avestan “Yima”) is mentioned in the Zamyad Yasht (Karda VII. 31 to 38); Vendidad (Fragard II); and he is also mentioned in the Gathas (Ahunavad Gatha, Y. 32.8)! Accordingly, no one can deny the existence of Jamshed Padshah as a historical figure; also due to the fact that the New Year he started is identified as “Jamshedi Navruz”! As some have speculated, Jamshed Padshah and the Peshdad Dynasty were not “mythological”, but historical! The Pak Avesta was written in absolute pre-history; written history began only recently compared to the several millennia of history of the ancient civilizations unrecorded by historians in writing! It is held that Jamshed Padshah must have lived about 11000 to 9000 B.
    [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]
  • Role of Nature in Creation of Iranian Myths
    Asian Social Science; Vol. 12, No. 6; 2016 ISSN 1911-2017 E-ISSN 1911-2025 Published by Canadian Center of Science and Education Role of Nature in Creation of Iranian Myths Abolghasem Dadvar1 & Roya Rouzbahani1 1 Faculty of Arts, Alzahra University, Iran Correspondence: Roya Rouzbahani, Faculty of Arts, Alzahra University, Iran. E-mail: [email protected] Received: February 10, 2016 Accepted: March 7, 2016 Online Published: May 20, 2016 doi:10.5539/ass.v12n6p123 URL: http://dx.doi.org/10.5539/ass.v12n6p123 Abstract Nature has always been an important element of myths and religions and had a different standing within ideologies. Because various factors have been involved in creation of myths, this research aims to clarify the role of nature in creation of Iranian myths. Generally, the structure of Iranian myth is a kind of belief in duality of nature, in human and in the conflict forces existing in the world which best are expressed in the continued conflict between good and evil forces. Iran is a country with varied natural geography and can be called the land of great conflicts, so this paper aims to investigate the role of nature in the creation of Iranian myths and determine the effective natural and mythological forces. Data gathered by the documentary method and the research was performed by a descriptive, adaptive and analysis method. According to the results, this research concludes that natural elements play a significant role in the Iranian myth. Keywords: myth, nature, legend, Iran 1. Introduction Knowledge about myths can be very useful from the aspects of access to the basis and origin of limiting factors of mind and social behaviors or the stimulating and encouraging factors in the present time.
    [Show full text]
  • Reference List
    20 Investigating the myth of the sun in India and Iran Shohreh Javadi, Ali Nikoei sand and gravel so neither ground moisture nor soil can touch the dead body. In such a place, the dead body should be left for two days to a month (Razi, 1997: 1875). 8.The Sindhū or Indus River, is a large river originating from the Tibet Plateau and after passing from the Jam- mu and Kashmir region, Gilgit and Baltistan, passes through the middle area of Pakistan and joins the Arabian Sea near Karachi port. 9.Dravidian refers to the native people of the Indian subcontinent. Today, the people of this race constitute about one fourth of the Indian population and mostly live in south India. Sri Lanka, Pakistan, Nepal and Mal- dives are the other countries where Dravidians constitute a significant minority. Reference List • Bahar, M. (1996).Az Ostureh ta Tarikh [From myth to his- Ghate. Tehran: Baran-e Andishe. tory]. Tehran: Haghighat. • Mazdapour. K. (1990). Shāyast ne-Shāyast. Tehran: Insti- • Bajlan Farrokhi. M. H. (1979). Afarinesh-e Jahan dar tute for Cultural Research and Studies. asatir-e chhin [Creation of the world in Chinese myths]. • Moein, M. (1974). Farhang-e Moein [Moein dictionary]. Hafteh nameh-e Ketab-e Jome, 1(5): 122-134. Tehran: Amir Kabir Publications. • Bajlan Farrokhi. M. H. (1979). Ostureh Khorshid va mah • Mosaheb. Gh. (1977). Encyclopedia. Tehran: Printed and [The myth of the sun and moon]. Hafteh nameh-e Ketab-e published by Farsi Encyclopedia. Jome, 1(1): 108-118. • Peron, S. (1999). Roman myths. Translated by Bajlan Far- • Bierlein, J.
    [Show full text]
  • 20121202 All NA Tele Class Z Core Beliefs
    atSrawh atxuh atamuh Avesta Script Read Right To Left Hvarshta Hukhta Humata Good Good Good Deeds Words Thoughts Good Morning! Welcome all to Our Eleventh All NA Z Religion Tele Class Mah Tir (Amardad K), Roj Sarosh 1382 YZ (S) Mah Adar, Roj Sarosh 1381 YZ (F) Sunday December 2nd 2012 11 AM NA Tele Class #11 - Zarathushtri Core Beliefs © 2012 XVI1 NAZC 2012 atSrawh atxuh atamuh Avesta Script Read Right To Left Hvarshta Hukhta Humata Good Good Good Deeds Words Thoughts Roj 7 Sarosh saroS , Maah 4 – Tir tir , Y.Z. 1382 Let us welcome participants by conference call from all FL – Tampa Bay, Orlando, Miami ZAF and all over NA! A special welcome to our Secretary Kersi Munshi and Dolly for all arrangements to set up the telephone bridge for our Tele Class. Jo Ann and I are very humbled by your response, patience and attendance to these classes and hope we continue this type of Z Religious classes in the future for the betterment of all! Let us start with the class! NA Tele Class #11 - Zarathushtri Core Beliefs © 2012 XVI2 NAZC 2012 Zarathushtri Core Beliefs Agenda: 1. Hum Bandagi and Hama Zor Greeting 2. Who do we profess to be? 3. Our Core Beliefs are the original teachings of Zarathushtra!!! 4. What are our basic Zarathushtri Core Beliefs? 5. Our Core beliefs and Amesha Spentas 6. A few stanzas from Zarathushtra’s Gathas and later scriptures 7. Cyber Hum Bandagi in English 8. Cyber Hama Zor Greeting 9. Acknowledgements 3 © 2012 XVI NAZC 2012 Zarathushtri Core Beliefs! Zarathushtri Existence in the Contemporary World Welcome to this Interactive Dialog on a very important Zoroastrian Topic! Presentation at the NAZC in Rye, NY 4 Zarathushtri Core Beliefs! Zarathushtri Existence in the Contemporary World Ervad Soli P.
    [Show full text]
  • Enc0 To' a Cdmet in His Murudj Adh-Dlwjw.B (Prairies Df Gold)
    A MAHOMEDAN YIE)V OF CmIETS. THE VIEW OF . THE ANCIENT IRANIA I ,(PI HINIGANS.)l, ' , ' , I ':Ye .are Dn, the eve <;>f seeing Halley's CDmet this year Dr , early next year . SDme Dbservers have In t roduc ~i.o n. already seen it with their pDwerful telescDpes. ''The DirectOrs 'Df the Heidelberg and the Cambridge ObservatD- ries have already seen it. The DirectDr 'Df the latter Observa­ tDry has annDunced -that its appearance is like that Df a star 'of the 14th Dr 15th magnitude. At this juncture, I hDpe t hat ari accD'!lot Df the CDmets given by SDme MahDmedan histDriaI:}s \vill be fDund interesting, I think that a part 9f aCCDunt will be Df SO' me interest even to scientific men because, if 1 dO' 'nDt mistake, the aCCDunt Df the CDmets . by Abfll Fazl, whi,ch will fDrm the principal part Df my paper will he presented fDr th~ first time befDre the students Df cDmetDgraphy. I prD'pDse .dealing with the fDllDwing matter in this paper: ' 1. TheversiDn Df SDme MahDme'dan histDrians about CDmets ; 2. The identificatiDn Df thc CDmets seen Dr described by them; ~. , An inquiry into the news Df ~fahDmed an writers Dn CDmets . List of thf) Ma- The iVl'4hDmedan authDrs whDse versiDns homedan authors I prDpDse giving, Dr whDm I am gDing to' I referred to in the f " his th f 11 . paper. re er ID li paper are e 0' Dwmg : . 1. MayDudi, whO' lived at the end Df the third century and 'in t he first half Df the fDurth century.
    [Show full text]
  • Mithra Mithraism Christmas Day & Yalda Complete
    MITHRA, MITHRAISM CHRISTMAS DAY & YALDA K. E. Eduljee Zoroastrian Heritage Monographs Time saving Truth from Falsehood and Envy. Falsehood holds the mask of deceit in his hand. A 1737 painting by Francois Lemoyne (1688-1737). The artist suffered from severe depression and killed himself the day after he completed this painting. In the Zoroastrian scriptures, the Avesta, Mithra is the guardian of truthfulness, keeping one’s word and the bonds of friendship. Zoroastrianism presages a world when goodness will overcome evil, and truthfulness will overcome deceit and the Lie. Every person needs to do her or his part to enable that goal to be reached – and to battle falsehood at every step. This monograph is dedicated to the memory of my mother Katayun Eduljee née Katayun Kaikhoshro Irani. Her brother, Darius Kaikhoshro Irani’s leadership and motivation have inspired my study and writing. Detailed edition First edition published, November 2015. This second edition published, November 2016 by K. E. Eduljee West Vancouver, BC, Canada The monograph has been published in two versions: 1. Complete version with notations and source texts, 2. Abridged version without notations and source texts. For further enquiries and pdf or printed copies: [email protected] www.zoroastrianheritage.com This pdf copy in full form may be distributed freely. © K. E. Eduljee No part of this book may be reproduced in any other form without permission from the author, except for the quotation of brief passages in citation. Zoroastrian Heritage Monographs VII. References MITHRA, MITHRAISM, CHRISTMAS DAY & YALDA CONTENTS PART I – MITHRA & MITHRAISM............................................................................ 1 1. Who is Mithra?......................................................................................................
    [Show full text]
  • Downloaded for Personal Non‐Commercial Research Or Study, Without Prior Permission Or Charge
    Magub, Alexandra (2018) Political and Religious Ideologies on Parthian Coins of the 2nd‐1st Centuries BC. PhD thesis. SOAS University of London. http://eprints.soas.ac.uk/30283 Copyright © and Moral Rights for this thesis are retained by the author and/or other copyright owners. A copy can be downloaded for personal non‐commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the copyright holder/s. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the copyright holders. When referring to this thesis, full bibliographic details including the author, title, awarding institution and date of the thesis must be given e.g. AUTHOR (year of submission) "Full thesis title", name of the School or Department, PhD Thesis, pagination. 1 Political and Religious Ideologies on Parthian Coins of the 2nd-1st Centuries BC ALEXANDRA MAGUB Thesis submitted for the degree of PhD 2018 Department of Religions and Philosophies, School of History, Religions and Philosophies SOAS, University of London 3 Brief Abstract This thesis examines a key period of change in Parthian coinage, as the rebellious Parthian satrapy transitioned first from a nomadic to sedentary kingdom in the second half of the 3rd century BC, and then into a great empire during the 2nd-early 1st century BC. The research will focus on the iconography and inscriptions that were employed on the coinage in order to demonstrate how Parthian authorities used these objects to convey political and religious ideologies to a diverse audience.
    [Show full text]
  • The Bull Headed Mace. Thegurz
    The Bull headed Mace. the Gurz. Firoza PunthakeyMistree w Fareidoon's Weapon of Choice The use of a mace with a horned-bull's head at one Ib end, (see picture) is mentioned in Zoroastrian myths as well as in stories from the Shaname. Famed Zoroastrian warriors such as Fareidoon and Rustom, were known according to legend to have used it as a favoured weapon of war. In fact Rustom's bull-headed mace was universally feared in the region. In the story of Fareidoon Athywan versus the evil King Zohak, set in the epic . Peshdadianperiod,it is Fareidoon who attacks Zohak with the bull headed mace to knock him unconscious, before Zohak is trussed up and sent as an eternal prisoner to Mount Demavand. Since then, the Zoroastrians have seen it as a weapon to protect the religion and themselves from the forces of evil. For Zoroastrian Priests, it is their weapon of office, to be used to protect the sacred fire in times of danger. Thus every priest when initiated is ceremonially given a mace when he undergoes the Navar c~remony. The priest is duty bound to use the mace to safeguard the sacred fire, when the religion is in danger. The crescent shaped horns, symbolizes the moon, which as per Zoroastrian mythology, is the repository of the seed of the bull. A mythical Bull Hadyans, will be sacrificed, at the end of time, possibly as an act to purify the world during the Yasna ritual, performed by Ahura Mazda and the last Shaoshyant. The half-moon horned symbol of the bull, is also found in the implements used in the Yasna ceremony.
    [Show full text]