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Preliminary material -- THE BACKGROUND -- THE PRE-ZOROASTRIAN RELIGION OF THE MEDES AND PERSIANS -- THE SPREAD OF ZOROASTRIANISM IN WESTERN IRAN -- CYRUS THE GREAT (550-530 B.C.) -- CAMBYSES (530-522 B.C.) -- BARDIYA AND 'GAUMĀTA THE MAGUS' (522 B.C.) -- DARIUS THE GREAT (522-486 B.C.) -- FINDS OF RELIGIOUS INTEREST AT PERSEPOLIS -- CONTACTS AND INFLUENCES IN IONIA IN THE MEDIAN AND EARLY ACHAEMENIAN PERIODS -- XERXES (486-465 B.C.) -- ARTAXERXES I (465-424 B.C.) -- DARIUS II (423-404 B.C.) -- ARTAXERXES II (404-358 B.C.) -- ARTAXERXES III (358-338 B.C.) -- DARIUS III (336-331 B.C.) -- SELECT BIBLIOGRAPHY -- INDEX.
This volume traces the history of Zoroastrianism at times and places where its existence has previously been largely ignored, or treated only episodically. Literary, archaeological and numismatic evidence has been drawn on (some of it only recently brought to light), and local developments are distinguished. In Iran itself some 200 years of Macedonian rule had little effect on the national religion. To the east, Zoroastrianism survived in the Greco-Bactrian kingdoms and under Mauryan suzereinty, where it came into contact with Buddhism. In Eastern Mediterranean lands it was maintained by Iranian expatriates well down into Roman imperial times. They adopted Greek for their written tongue, and Zoroastrian doctrines thus became known in the Greco-Roman world. Study is made accordingly of Zoroastrian contributions to Hellenistic thought, and to Judaism, Christianity and Mithraism; and an excursus provides a thorough reassessment of the Zoroastrian pseudepigrapha.
This volume offers an edition and translation of the Avestantext of the Yasna Haptanghaiti (YH), together with an introduction, commentary and dictionary. The commentary surveysand summarizes the scholarly debate about individualAvestan words and expressions, while the introduction offersan analysis of the composition of the YH.Table of contents: I. Introduction1. The position of the Yasna Haptanghaiti in the Yasna2. The poetic form of the Yasna Haptanghaiti3. The composition of the Yasna Haptanghaiti4. The Yasna Haptanghaiti as an example of Indo-Europeanliturgical poetry5. The manuscripts of the Yasna Haptanghaiti6. Arrangement of the present editionII. Text and Translation Yasna 35, Yasna 36, Yasna 37, Yasna 38, Yasna 39, Yasna 40, Yasna 41III. Edition and CommentaryIV. DictionaryV. ReferencesVI. AbbreviationsVII. IndicesIndex of WordsIndex of PassagesIndex of Names and Subje
Although there was oral literature among speakers of ancient Iranic languages, the author argues that there is no valid reason to assume that Middle Persian speakers, alone among sedentary peoples of their time, never or seldom wrote literary works in their language. Not only are there many Middle Persian literary works surviving in translation, and sufficient testimonies to the existence of Middle Persian literary works now lost and to Sasanian Middle Persian literacy, there are also strong explanations for their general nonsurvival that eliminate the assumption of a theory of predominant literary orality and disinclination to write literature, an argumentum ex silentio. We may reasonably assume that it is wrong to propose that what happens to survive in the original language on stone and metal surfaces and in desert environments represents the true range of Sasanian Middle Persianthe odds are far against it. Especially when propped up by a concept of ancient Iranians and without any definition of literature or the literary, it has no sound basis and is contradicted by a variety of extant sources.
Preliminary material -- GENERAL -- THE GODS OF PAGAN IRAN -- DEMONS AND EVIL-DOING, FABULOUS CREATURES, FIRST MEN AND HEROES -- DEATH, THE HEREAFTER AND FUNERAL RITES -- THE NATURE OF THE WORLD AND ITS ORIGINS -- THE PAGAN CULT -- ZOROASTER -- AHURA MAZDĀ, ANGRA MAINYU AND THE BOUNTEOUS IMMORTALS -- THE TWO STATES AND THE THREE TIMES -- THE UNRECORDED CENTURIES -- THE LEGENDS OF ZOROASTER AND HIS SONS -- THE LAWS OF PURITY -- THE ZOROASTRIAN FUNERAL RITES -- BIBLIOGRAPHY -- INDEX -- ADDENDA ET CORRIGENDA.
This book presents a comparative analysis of the judiciary in the Islamic, Jewish and Zoroastrian legal systems. It compares postulations of legal theory to legal practice in order to show that social practice can diverge significantly from religious and legal principles. It thus provides a greater understanding of the real functions of religion in these legal systems, regardless of the dogmatic positions of the religions themselves. The judiciary is the focus of the study as it is the judge who is obliged to administer to legal texts while having to consider social realities being sometimes at variance with religious ethics and legal rules deriving from them. This book fills a gap in the literature examining Islamic, Jewish and Zoroastrian law and as such will open new possibilities for further studies in the field of comparative law. It will be a valuable resource for those working in the areas of comparative law, law and religion, law and society, and legal anthropology.
A sweeping exploration of the shaping role of animal skins in written culture and human imagination over three millennia "Richly detailed and illustrated. . . . An engaging exploration of book history."--Kirkus Reviews For centuries, premodern societies recorded and preserved much of their written cultures on parchment: the rendered skins of sheep, cows, goats, camels, deer, gazelles, and other creatures. These remains make up a significant portion of the era's surviving historical record. In a study spanning three millennia and twenty languages, Bruce Holsinger explores this animal archive as it shaped the inheritance of the Euro-Mediterranean world, from the leather rolls of ancient Egypt to the Acts of Parliament in the United Kingdom. Holsinger discusses the making of parchment past and present, the nature of the medium as a biomolecular record of faunal life and environmental history, the knotty question of "uterine vellum," and the imaginative role of parchment in the works of St. Augustine, William Shakespeare, and a range of Jewish rabbinic writers of the medieval era. Closely informed by the handicraft of contemporary makers, painters, and sculptors, the book draws on a vast array of sources--codices and scrolls, documents and ephemera, works of craft and art--that speak to the vitality of parchment across epochs and continents. At the center of On Parchment is the vexed relationship of human beings to the myriad slaughtered beasts whose remains make up this vast record: a relationship of dominion and compassion, of brutality and empathy.