The correspondences between 6 and 9 establish a concentric ring in the composition of the hymn as defined in my previous studies on Y 47 and 49 ( 1968 : 186f . ... B. The Distribution of Verbal Categories The whole hymn is V ] 47 Yasna 33.
4 . 65. Now summarized by H.-P. Schmidt , Form and Meaning of Yasna 33 , Am . Or . Soc . Essay No. 1o , New Haven 1985 , p . 3 ; W. Lentz - H. Seiler - J. C. Tavadia , Yasna 47 , ZDMG 103 ( 1953 ) , p . 318 sqq .; Lentz , Donum Nat .
Scholars Press), 1983; Fowler, A., Triumphal Forms (Cambridge: Cambridge University Press), 1970; Dainon, P., “The Middle of ... 306–352; and, with contributions from W. Lentz and S. Insler, “Form and Meaning of Yasna 33,” in American ...
Author: Seyed Ghahreman Safavi
Publisher: State University of New York Press
Reveals the sophisticated design of Rumī’s Mathnawī, showing that this seemingly unstructured work both describes and functions as spiritual training.
The Pahlavi version of the Yasna HaptaA haiti Arash Zeini. Rezania , Kianoosh . 2015. Einige Anmerkungen zur sasanidisch - zoroastrischen Religionspraxis im ... 192–201 . Schmidt , Hanns - Peter . 1985. Form and meaning of Yasna 33 ...
Author: Arash Zeini
Publisher: Edinburgh University Press
Examines Zoroastrian exegesis by investigating a late antique translation of an ancient Iranian textChallenges the view that considers the study of the Zand an auxiliary science to Avestan studiesViews the Zand of the YH as a text in its own right and investigates it within the wider Pahlavi leiteratureConsiders the so-called glosses in the Zand for the first time as an integral part of the textOffers a variorum edition of the Middle Persian text, refusing to establish an UrtextIn late antiquity, Zoroastrian exegetes set out to translate their ancient canonical texts into Middle Persian, the vernacular of their time. Although undated, these translations, commonly known as the Zand, are often associated with the Sasanian era (224-651 ce). Despite the many challenges the Zand offers to us today, it is indispensable for investigations of late antique exegesis of the Avesta, a collection of religious and ritual texts commonly regarded as the Zoroastrians' scripture.Arash Zeini also offers a fresh edition of the Middle Persian version of the Avestan Yasna HaptaA hA iti, a ritual text composed in the Old Iranian language of Avestan, commonly dated to the middle of the second millennium bce. Zeini challenges the view that considers the Zand's study an auxiliary science to Avestan studies, framing the text instead within the exegetical context from which it emerged.
Kotwal, FM and Boyd, JW 1992, A Persian Offering: The Yasna; a Zoroastrian High Liturgy, Association pour l'avancement des études iraniennes, Paris. ... 170–92. Schmidt, H-P 1985, Form and Meaning of Yasna 33, American 144 The choice.
Author: Amir Ahmadi
Addressing the question of the origins of the Zoroastrian religion, this book argues that the intransigent opposition to the cult of the daēvas, the ancient Indo-Iranian gods, is the root of the development of the two central doctrines of Zoroastrianism: cosmic dualism and eschatology (fate of the soul after death and its passage to the other world). The daēva cult as it appears in the Gāthās, the oldest part of the Zoroastrian sacred text, the Avesta, had eschatological pretentions. The poet of the Gāthās condemns these as deception. The book critically examines various theories put forward since the 19th century to account for the condemnation of the daēvas. It then turns to the relevant Gāthic passages and analyzes them in detail in order to give a picture of the cult and the reasons for its repudiation. Finally, it examines materials from other sources, especially the Greek accounts of Iranian ritual lore (mainly) in the context of the mystery cults. Classical Greek writers consistently associate the nocturnal ceremony of the magi with the mysteries as belonging to the same religious-cultural category. This shows that Iranian religious lore included a nocturnal rite that aimed at ensuring the soul’s journey to the beyond and a desirable afterlife. Challenging the prevalent scholarship of the Greek interpretation of Iranian religious lore and proposing a new analysis of the formation of the Hellenistic concept of ‘magic,’ this book is an important resource for students and scholars of History, Religion and Iranian Studies.
Schmidt, H.-P. 1968. “Die Komposition von Yasna 49.” In: Kuiper Fs., pp. 170–92. — 1974. “Associative Technique and Symmetrical Structure in the Composition of Yasna 47.” In: Lentz Fs., pp. 306–52. — 1985. Form and Meaning of Yasna 33.
Author: Ronald E. Emmerick
Publisher: Bloomsbury Publishing
Category: Literary Criticism
Persian literature is the jewel in the crown of Persian culture. It has profoundly influenced the literatures of Ottoman Turkey, Muslim India and Turkic Central Asia and been a source of inspiration for Goethe, Emerson, Matthew Arnold and Jorge Luis Borges among others. Yet Persian literature has never received the attention it truly deserves."A History of Persian Literature" answers this need and offers a new, comprehensive and detailed history of its subject. This 18-volume, authoritative survey reflects the stature and significance of Persian literature as the single most important accomplishment of the Iranian experience.The main object of this companion volume is to provide an overview of the most important extant literary sources in Old and Middle Iranian languages - the languages of the Achaemenid, Parthian and Sasanian periods culminating in the rich resource of Pahlavi Persian which fed so directly into the language of the later great Persian poets. It will be an indispensable source for the literary traditions of pre-Islamic Iran and an invaluable guide to the subject.
Schmidt, with contributions by W. Lentz and S. Insler, Form and Meaning of Yasna 33, New Haven: American Oriental Society, 1985. 19 Cognate with OI asura, 'lord', an epithet used of both Varuna and Indra in the Rig Veda, ...
Author: Jenny Rose
Publisher: Bloomsbury Publishing
Zoroastrianism is one of the world's great ancient religions. In present-day Iran, significant communities of Zoroastrians (who take their name from the founder of the faith, the remarkable religious reformer Zoroaster) still practise the rituals and teach the moral precepts that once undergirded the officially state-sanctioned faith of the mighty Sasanian empire. Beyond Iran, the Zoroastrian disapora is significant especially in India, where the Gujarati-speaking community of emigrants from post-Sasanian Iran call themselves 'Parsis'. But there are also significant Zoroastrian communities to be found elsewhere, such as in the USA, Britain and Canada, where western cultural contexts have shaped the religion in intriguing ways and directions. This new, thorough and wide-ranging introduction will appeal to anyone interested in discovering more about the faith that bequeathed the contrasting words 'Magi' and 'magic', and whose adherents still live according to the code of 'Good Thoughts, Good Words, Good Deeds.' The central Zoroastrian concept that human beings are continually faced with a choice between the path of 'good' and 'evil', represented by the contrasting figures of Ahura Mazda and Ahriman, inspired thinkers as diverse as Voltaire, Mozart and Nietzsche. Jenny Rose shows why Zoroastrianism remains one of the world's most inspiring and perennially fascinating systems of ethics and belief. 'Jenny Rose's lively and engaging account comprises a very readable, well informed survey of Zoroastrianism and its history. The book is a pleasure to read throughout, and the author's writing style is markedly beautiful, placing her very much within Mary Boyce's literary tradition. Rose has read widely round the subject, engaging with important primary and secondary sources and rendering her thorough treatment of Zoroastrianism fully up-to-date. I particularly welcomed her valuable discussion of Zoroastrianism in Central Asia. All in all, the book is a fine example of considered synthesis and compression. This is a book one wants to read from beginning to end without putting it down. It will find a warm welcome from students of the subject and their teachers.' - Almut Hintze, Zartoshty Professor of Zoroastrianism, SOAS, University of London
Form and Meaning of Yasna 33. New Haven: American Oriental Society. Schmitt, R. (ed.). 1989. Compendium Linguarum Iranicarum. Wiesbaden: Dr. Ludwig Reichert. Tavadia, J. 1956. Die Mittelpersische Sprach und Literatur der Zarathustrier.
Author: Roger D. Woodard
Publisher: Cambridge University Press
Category: Foreign Language Study
A convenient, portable paperback derived from the acclaimed Cambridge Encyclopedia of the World's Ancient Languages.
Schmidt, H.P., Lentz, W. and Insler, S. (1985) Form and Meaning in Yasna 33, New Haven, Conn.: American Oriental Society. Widengren, G. (1965) Die Religionen Irans, Stuttgart: W.Kohlhammer (contains a blend of the theories of G.Dumézil ...
Author: Dr Brian Carr
The Companion Encyclopedia of Asian Philosophy is a unique one-volume reference work which makes a broad range of richly varied philosophical, ethical and theological traditions accessible to a wide audience. The Companion is divided into six sections covering the main traditions within Asian thought: Persian; Indian; Buddhist; Chinese; Japanese; and Islamic philosophy. Each section contains a collection of chapters which provide comprehensive coverage of the origins of the tradition, its approaches to, for example, logic and languages, and to questions of morals and society. The chapters also contain useful histories of the lives of the key influential thinkers, as well as a thorough analysis of the current trends.
since it contains what may have been more “ popular ” texts , different from the Videvdad and Yasna . ... the rest of the Yasna , must have gone through an even longer period of exegesis and its " original ” meaning been largely lost in ...
Narten J .: Der Yasna Haptanhāiti . ... wie die Gathas " ( S.28 ) und „ neben den Gathas das lebendigste Zeugnis für diejenige altarische Religionsform deren Stifter Zarathustra ... Schmidt Hanns - Peter : Form and Meaning of Yasna 33.
5 ) Form and Meaning of Yasna 33 , 1985 . 6 ) Sg . for pl . The explanation ofered here of bifra- should answer Barthoomac's question : ' Was bedeutet * plo eigentlich ? ” ( under bi - fra- 965 ) . 7 ) Accordingly H. Reichclt , Avesta ...
The correspondences which make for concatenations are chiefly of lexical forms ( words related at the level of root or ... 304330 ; and Form and Meaning of Yasna 33 , with contributions by Wolfgang Lentz and Stanley Insler , American ...
Function and Form in the -aya - Formations of the Rig Veda and Atharva Veda . Göttingen . Kammenhuber , A. 1968. ... Yasna 43-46 . 47-51 Nachrichten der Gesellschaft der Wissenschaften zu Göttingen . ... Form and Meaning of Yasna 33. 238.
Narrowly defined , ring composition is the formal parallelism , which is created by repeated words , phrases , or ... Neue Methodologie in der Iranistik ( Wiesbaden , 1974 ) : 321 , 328f .; Form and Meaning of Yasna 33 ( New Haven ...
... Galhas des Zarathustra , Bände I , II , Carl Winter . Universitätsverlag , Heidelberg , 1959 . 3 ) Hans - Peter Schmidt : Form and Meaning of Yasna 33 , ( with contributions by Wolfgang Lentz and Stanley Insler ) , American Oriental ...
Author: Madhukar Anant Mehendale
Collected articles, book reviwes and essays on Vedic and Classical Sanskrit literature.
R. N. Frye , Wiesbaden 1974 , 306-352 ; and “ Form and Meaning of Yasna 33 .. ( = American Oriental Society Essay 10 ) , New Haven 1985 . > . 8. The correspondences of the pairings in Y.32 include the following features : Both 1 and 2 ...
Wiesbaden , Harrassowitz 1974 , 306-352 - id . , Form and Meaning of Yasna 33 , with contributions by W. Lentz and St. Insler ( = AOS Essay 10 ) . New Haven ( Conn . ) , American Oriental Society 1985 - Martin Schwartz , Coded sound ...
l2 دو Moreover , Yasna 48 furnishes us with a further example of the fate of those in the Intermediate Station ( Yasna 48.3-4 ) : ( 3 ) ... Form and Meaning of Yasna 33 , American Oriental Society , New Haven , Connecticut , 1985 , p.6f .