[German Version] (Pahlavi: abestāg) is the sacred book of the Zoroastrians; many etymologies were suggested for the name of this collection of religious texts; probably it signifies “praise” or “(religious) knowledge.” Avesta literature was orally composed in different periods and places, but the
Le Zend-Avesta est un livre qui contient des matières religieuses et culturelles d’une époque ancienne de l’empire perse. Anquetil-Duperron, en le traduisant n’éclaire pas seulement les mystères d’une religion ancienne du temps jadis, mais dévoile également l’ancienneté d
production of Islamic history?
To answer these questions, the present paper first explores the poetics of several narratives of the first mytho-historical Iranian kings as they appear in the aforementioned texts. In conjunction, the paper analyzes the ways in which these men are represented in the Avesta
Sie dient der graphischen Fixierung der heiligen Bücher der Parsen (Avesta), ist jedoch nicht das Ergebnis einer jahrhundertelangen Entwicklung, sondern beruht auf einer «sekundären» Schrifterfindung, und ist vermutlich in Westiran entstanden, sicher noch vor 400 n. Chr. Als Grundlage diente die
[German version] The Avesta script (AS) is only used in the sacred texts written in the Avestic language ( Iranian languages) of the religion founded by Zarathustra (Greek Ζωροάστρης; Zōroástrēs). It was created during the empire of the Sassanids (AD 224-651), using the Pahlavı̄ script as a basis
evidence regarding Zoroastrianism in Chorasmia is found in the Avesta, the liturgical book of the Zoroastrians. 1 The country appears only once, under its ancient name Xwārizma , at the very end of the list of “Aryan countries” beheld by the god Mithra when he surges at dawn over Mount Harā, the Bāmiyān
The Nask Bayān, once part of the so called Greater (Sasanian) Avesta, but now lost, became a central issue of discussion in the Avestan Studies over the last 15 years. These discussions tried to clarify its relation to the collection of the Yašts (and to the Xorde Avesta) and to reconstruct types of a liturgical celebration of this Bayān Nask or of parts of it. The following article gives an overview on the recent research. It gives also some new suggestions concerning the structure of the collection of the Yašts.
In 1938 a new species, Mandragoraturcomanica O. Mizgir., was discovered in the Sumbar river valley near the Soviet–Iranian border in the nowadays Republic of Turkmenistan. The prevailing hypothesis of its origin was that M. turcomanica is a species that survived in a refuge between the Mediterranean and Himalayan parts of the now disjunct genus range. Meteorological observation conducted by the author in the area occupied by the species revealed that the presumed high frost tolerance of the species was exaggerated. The plants of the Sumbar Valley could survive only in a narrow altitude belt due a very specific combination of favorable microclimate and soil. However, the present distribution of mandrake plants in Turkmenistan cannot explain why the plants were never observed in the southern valleys of the Turkmen–Khorasan range of northern Iran, which has a similar landscape to the Sumbar Valley and a considerably warmer climate. Cultivation and usage of the Turkmenian mandrake as a medicinal plant in Iran, its name “halom” and the fact that all known locations of Turkmenian mandrake match the traces of ancient irrigation in the Sumbar Valley support the hypothesis that Turkmenian mandrake could be the holy plant the ancient Iranians called “Haoma”, repeatedly mentioned in the “Avesta” (the collection of sacred texts of the ancient Aryan religion known as Zoroastrianism). The introduction of mandrake currently growing in Sumbar Valley from the other region is supported by the species biology, i.e. the lack of dispersal of its fruits by birds which strongly limits its potential distribution, and by a recently reported high genetic similarity of Turkmenian mandrake with plants from Israel.
du sacrifice’. 1 It has been taken up with the delay of a few decades by a number of prominent and prolific scholars of the Avesta. The setting for the reception of Molé’s ‘doctrine’ is the awareness of the central importance of ritual in Zoroastrianism, which has been growing steadily since the
, unaffected’. KEY WORDS: Avesta, An ¯ ahit ¯ a, Old Iranian mythology I. INTRODUCTION § 1. L’Ardv ¯ ıs ¯ ur B ¯ an ¯ ug Yašt « texte du sacrifice offert à la dame R . dv ¯ ı S ¯ ur ¯ a » reçoit souvent le titre d’ ¯ Ab ¯ an Yašt « texte du sacrifice offert aux Eaux/aux Rivières » , pour l’usage qui en était