Click subject name to see related articles.
Ali Shahidi; Soulmaz Javadpour
Abstract
Yasna 38, which is the middle Yasn of the Haft (seven) Ha(t), is devoted to the praise of waters and women/goddesses. In the third and fifth paragraphs of this Yasna, some attributes are used for waters that are either unique or have a very low degree of repetition in the Avesta, and for this reason ...
Read More
Yasna 38, which is the middle Yasn of the Haft (seven) Ha(t), is devoted to the praise of waters and women/goddesses. In the third and fifth paragraphs of this Yasna, some attributes are used for waters that are either unique or have a very low degree of repetition in the Avesta, and for this reason there is ambiguity about their meaning; Especially Ahurānῑ, which some have interpreted as "Ahura’s Wives". By comparing Zand of Yasna 38 and other Pahlavῑ religious texts, it seems that this text is the basis for dividing the types of water in that texts which increases the importance of its investigation. However, Zand's review does not help much to resolve the ambiguity in the meaning of this verse, because in most cases, they have repeated the Avestan word and only added a commentary to it. In some cases, the meaning or interpretation of Pahlavῑ, in terms of etymology and appearance, is not similar to the Avestan word, and it seems that there was no consensus about these words and their meaning at the time that Zand was compiled. The aim of this research was to compare the attributes and phrases expressed in the Avestan text and Zand. These words were translated and found their roots, and the extent of their adaptation was checked in two periods, and an attempt was made to answer these questions: to what extent were the interpretations of the author of Zand. How much were they loyal to the Avestan text, and to what extent has the trustworthiness of the translation been observed in their work, and to what extent have the thoughts and opinions of Sassanid Mobads in influenced this translation and interpretation.
Click subject name to see related articles.
Somayeh Mashayekh; Zohreh Zarshenas
Abstract
Sogdian manuscripts are sorted on different subjects, Sogdian Tales could be distinguished as a genre among them. Henning was the pioneer researcher who traced the Footsteps of Panchatantra stories back in Sogdian Tales. Brief narrations from the main story are one of their characteristics. Fragment ...
Read More
Sogdian manuscripts are sorted on different subjects, Sogdian Tales could be distinguished as a genre among them. Henning was the pioneer researcher who traced the Footsteps of Panchatantra stories back in Sogdian Tales. Brief narrations from the main story are one of their characteristics. Fragment SI 5704,(a document originally based on Nikolai Nikolaevich Krotkov collection which has been later denoted to the Academy of Science) has been detected as a Sogdian short narration of the 13th story of the first Book of Panchatantra is “The story of a tortoise fallen from the wood”. In the Sanskrit text Viṣṇuśarman, an octogenarian Brahmin who is known as the original Autor of the Book, cites a wise quotation from a person called “Manu”, which is not cited in the Sogdiann Tale. According to Hindu Myths, there are many terms refering to,”Manu”: He is the archetypal man in Indo-Germanic languages its meaning sways between “man” and “Human” .There are also 14 mythical rulers of the World named Manu which will rule over the World a Manvantara. The seventh Manu corresponds to the Biblical and Quranic figure Noah. Each Manu rules a Manvantara which is 306,720,000 years. At our age the seventh Manu is the mythical ruler of the World. In Monier Williams Dictionary, the meaning of Manu is addressed as “The man par excellence” this very same definition is used by Ibn Arabi to describe the “Khalif” or the Term الانسان الکامل is the reason of the creation. This paper addresses the meaning to identify the identification of “Manu” with Ibn-Arabi`s “الانسان الکامل” according to the Perennial Philosophy which is usually taken to indicate that some sort of continuous Theme runs throughout the history of philosophy, that certain enduring and lasting truths are recognizable in the philosophical writings of all historical periods by Tracing MANU`s real Identity. 2- Tracing Manu`s etymology in Indo-Germanic Languages. 3- Proof his identity back in Sanskrit sacred soursec.4- Searching an Alter Ego for him. 5- finding his relation to Al-īnsān Al-kāmel reagarding to him as first Man and Adam the first Man, as a Khalīf in Ibn Arabis thoughts.
Click subject name to see related articles.
Mohamadjavad Owladhoseyn; Mojtaba Doroodi
Abstract
The subject of the current research is the reading of a new inscription in Mount Hossein, Fars province, Marvdasht Plain, near Naqsh-e Rostam. The discovery of this inscription took place in the last months of 1400 solar year; It has been widely reflected in the news agencies and it has been referred ...
Read More
The subject of the current research is the reading of a new inscription in Mount Hossein, Fars province, Marvdasht Plain, near Naqsh-e Rostam. The discovery of this inscription took place in the last months of 1400 solar year; It has been widely reflected in the news agencies and it has been referred to as an inscription that contains the names of Zoroaster and Amherspandan and as a non-burial inscription. Names whose existence is not observed in this inscription. It will also be seen that the present inscription is among the burial inscriptions. According to the classification of private inscriptions in this region, the present inscription can be mentioned as Naqsh-e Rostam 4, which was written in Middle Persian tradition. Burial inscriptions include an important part of private writings with Zoroastrian tradition, which due to the ritual nature of the historical and cultural collection of Naqsh-e Rostam, most of the inscriptions found in this area also have the same feature. Among the burial inscriptions that have been seen in this before; We can refer to Shāh Ismāʾil rock inscriptions, Darreh Boreh inscriptions, and Gīrd- e lak inscriptions. The present inscription also belongs to the same group of inscriptions. This inscription, measuring 30 x 35 cm, is engraved on top of a coffin in six lines, and it is said to belong to a person named Wahrām ī Mēhrag. According to the date mentioned in the inscription, it is likely to be related to the 6th of May in the year 40 of Yazdgerdi. This year is equal to 672 AD and 53 AH, which is the era of Muawiya's caliphate. Also, in this research, an attempt has been made to investigate the types of structures related to burial in Mount Hossein. The current research was conducted in the field and documents.
