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Yazata is the Avestan language word for a Zoroastrian concept. Zoroastrianism (ˌzɔroʊˈæstriəˌnɪzəm is the religion and philosophy based on the teachings Zoroastrianism (ˌzɔroʊˈæstriəˌnɪzəm is the religion and philosophy based on the teachings Ahura Mazda ( ae Ahura Mazdā) is the Avestan language name for a divinity exalted by Zoroaster as the one uncreated Creator Zoroaster ( Latinized from Greek variants) or Zarathushtra (from Avestan Zaraθuštra) also referred to as Zartosht (زرتشت Asha ( aša) or arta is the Avestan language term for a concept of cardinal importance to Zoroastrian theology and doctrine Yazata is the Avestan language word for a Zoroastrian concept ae Amesha Spenta ( ae Aməša Spənta) is an Avestan language term for a class of divinity/divine concepts in Zoroastrianism, and literally means "Bounteous For the fictional character in the Marvel Universe series see Ahura (comics; for the river see Akhurian River. Daeva ( daēuua, daāua, daēva) is the Avestan language term for a particular sort of supernatural entity with disagreeable characteristics "Ahriman" redirects here For other uses see Ahriman (disambiguation. The Avesta is the primary collection of sacred texts of Zoroastrianism, composed in the Avestan language. The word "Gātha" means a "hymn of praise" in the earliest Indo-Iranian poetry The Vendidad or Videvdat is a collection of texts within the greater compendium of the Avesta. Ahuna Vairya is the Avestan language name of the most sacred of the Gathic hymns of the Avesta, the revered texts of Zoroastrianism. A Zoroastrian Fire Temple is a place of worship for Zoroastrians. The Dēnkard or Dēnkart ( Middle Persian: "Acts of Religion" is a 10th century compendium of the Mazdaen Zoroastrian beliefs and customs The Bundahishn, meaning "Primal Creation" is an account of Zoroastrian cosmogony and cosmology and reflects ancient Zoroastrian and even pre-Zoroastrian beliefs The Book of Arda Viraf is a Zoroastrian religious text that describes the dream-journey of a devout Zoroastrian (the 'Viraf' of the story through the next world The Jamasp Nameh (var Jāmāsp Nāmag, Jāmāsp Nāmeh, "Story of Jamasp" is a Middle Persian book of revelations The Story of Sanjan (also Qissa-i Sanjan or Kisse-i Sanjan) is an account of the early years of Zoroastrian settlers on the Indian subcontinent Zurvanism is a now-extinct branch of Zoroastrianism that had the divinity Zurvan as its First The Zoroastrian calendar is a religious Calendar used by members of the Zoroastrian faith and it is an approximation of the (tropical Solar calendar. Zoroastrianism has numerous festivals and holy days all of which are bound to the Zoroastrian calendar. In the Zoroastrian faith marriage is encouraged an institution greatly favoured by the religious texts. Zoroastrianism eschatology is the oldest Eschatology in recorded history Zoroastrians in Iran have had a long history being the oldest religious community of that nation to survive to the present-day The Iranis are an ethno-religious community of the Indian subcontinent; descendants of Zoroastrians who emigrated from Greater Iran (in the main from Zoroastrians have faced much religious discrimination including forced conversions harassments as well as being identified as Najis "ritually impure" Avestan is an Eastern Old Iranian language that was used to compose the sacred hymns and canon of the Zoroastrian Avesta. Zoroastrianism (ˌzɔroʊˈæstriəˌnɪzəm is the religion and philosophy based on the teachings The word has a wide range of meaning but generally signifies (or is an epithet of) a divinity. The term literally means "worthy of worship"[1] or "worthy of veneration. "[2]
The yazatas collectively represent "the good powers under Ohrmuzd," where the latter is Himself "the Greatest of the yazatas. Ahura Mazda ( ae Ahura Mazdā) is the Avestan language name for a divinity exalted by Zoroaster as the one uncreated Creator "[3]
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Etymology
Yazata- is originally an Avestan language adjective derived from the verbal root yaz- "to worship, to honor, to venerate. Avestan is an Eastern Old Iranian language that was used to compose the sacred hymns and canon of the Zoroastrian Avesta. " From the same root comes Avestan yasna "worship, sacrifice, oblation, prayer. Yasna ( Avestan: 'oblation' or 'worship' is the name of the primary liturgical collection of texts of the Avesta as well as the name of the " A yazata is accordingly "a being worthy of worship" or "a holy being. "
As the stem form, yazata- has the inflected nominative forms yazatō, pl. The nominative case is a Grammatical case for a Noun, which generally marks the subject of a Verb, as opposed to its object or other yazatåŋhō. These forms reflect Proto-Iranian *yazatah and pl. *yazatāhah. In Middle Persian the term became yazad or yazd, pl. Middle Persian is the Middle Iranian language/ethnolect of Southwestern Iran that during Sassanid times (224-654 CE became a Prestige dialect yazdān, continuing in New Persian as izad.
Related terms in other languages are Sanskrit yájati "he worships, he sacrifices," yajatá- "worthy of worship, holy," yajñá "sacrifice," and perhaps[a] also Greek ἅγιος hagios "devoted to the gods, sacred, holy. Sanskrit (sa संस्कृता वाक् saṃskṛtā vāk, for short sa संस्कृतम् saṃskṛtam) is a historical Greek (el ελληνική γλώσσα or simply el ελληνικά — "Hellenic" is an Indo-European language, spoken today by 15-22 million people mainly "
In scripture
The term yazata is already used in the Gathas, the oldest texts of Zoroastrianism and believed to have been composed by Zoroaster himself. The word "Gātha" means a "hymn of praise" in the earliest Indo-Iranian poetry Zoroastrianism (ˌzɔroʊˈæstriəˌnɪzəm is the religion and philosophy based on the teachings Zoroaster ( Latinized from Greek variants) or Zarathushtra (from Avestan Zaraθuštra) also referred to as Zartosht (زرتشت In these hymns, yazata is used as a generic, applied to God as well as to the "divine sparks," that in later tradition are the Amesha Spentas. ae Amesha Spenta ( ae Aməša Spənta) is an Avestan language term for a class of divinity/divine concepts in Zoroastrianism, and literally means "Bounteous In the Gathas, the yazatas are effectively what the daevas are not, that is, the yazatas are to be worshipped while the daevas are to be rejected. Daeva ( daēuua, daāua, daēva) is the Avestan language term for a particular sort of supernatural entity with disagreeable characteristics
The Gathas also collectively invoke the yazatas without providing a clue as to which entities are being invoked, and - given the structure and language of the hymns - it is generally not possible to determine whether these yazatas are abstract concepts or are manifest entities. Amongst the lesser Yazatas being invoked by name by the poet of the Gathas are Sraosha, Ashi, Geush Tashan, Geush Urvan, Tushnamaiti and Iza, and all of which "win mention in his hymns, it seems, because of their close association with rituals of sacrifice and worship. Sraosha is the Avestan language name of the Zoroastrian divinity of "Obedience" or "Observance" which Ashi ( aši) is the Avestan language word for the Zoroastrian concept of "that which is attained "[4]
In the Younger Avesta, the yazatas are unambiguously divinities, with divine powers but performing mundane tasks such as serving as charioteers for other divinities. The Avesta is the primary collection of sacred texts of Zoroastrianism, composed in the Avestan language. Other divinites are described with anthropomorphic attributes, such as cradling a mace or bearing a crown upon their heads, or not letting sleep interrupt their vigil against the demons.
At some point during the late 5th or early 4th century BCE, the Achaemenids instituted a religious calendar in which each day of the month was named after, and placed under the protection of, a particular yatata. The Achaemenid Empire or Achaemenid Persian Empire ( haχɒmaneʃijɒn (558–330 BC was the first of the Persian Empires to rule over significant portions of These day-name dedications were not only of religious significance because they ensured that those divinities remained in the public consciousness, they also established a hierarchy among the yazatas, with specific exalted entities having key positions in the day-name dedications (see Zoroastrian calendar for details). The Zoroastrian calendar is a religious Calendar used by members of the Zoroastrian faith and it is an approximation of the (tropical Solar calendar.
Although these day-name dedications are mirrored in scripture, it cannot be determined whether these day-name assignments were provoked by an antecedent list in scripture (eg Yasna 16), or whether the day-name dedications provoked the compilation of such lists. Yasna ( Avestan: 'oblation' or 'worship' is the name of the primary liturgical collection of texts of the Avesta as well as the name of the Relatively certain however is that the day-name dedications predate the Avesta's Siroza ("30 days"), which contain explicit references to the yazatas as protectors/guardians of their respective days of the month. The Avesta is the primary collection of sacred texts of Zoroastrianism, composed in the Avestan language.
In tradition
In the hamkar hierarchy of Zoroastrian tradition, Mithra is one of the three assistants of Ahura Mazda Himself. Ahura Mazda ( ae Ahura Mazdā) is the Avestan language name for a divinity exalted by Zoroaster as the one uncreated Creator
The 9th - 12th century texts of Zoroastrian tradition observe the yazatas (by then as Middle Persian yazads) in much the same way as the hymns of the Younger Avesta. Middle Persian is the Middle Iranian language/ethnolect of Southwestern Iran that during Sassanid times (224-654 CE became a Prestige dialect In addition, in roles that are only alluded to in scripture, they assume characteristics of cosmological or eschatological consequence.
So for instance, Aredvi Sura Anahita (Ardvisur Nahid) is both a divinity of the waters as well as a rushing world river that encircles the earth but that is blocked up by Angra Mainyu (Ahriman) to cause drought. ae Aredvi Sura Anahita ( ae Arədvī Sūrā Anāhitā) is the Avestan language name of an Indo-Iranian Cosmological figure venerated as the divinity "Ahriman" redirects here For other uses see Ahriman (disambiguation. The blockage is removed by Verethragna (Vahram), and Tishtrya (Tir) gathers up the waters and spreads them over the earth (Zam) as rain. Tishtrya (Tištrya is the Avestan language name of an Zoroastrian benevolent divinity associated with life-bringing rainfall and fertility Zam (Zām is the Avestan language term for the Zoroastrian concept of "earth" in both the sense of land and soil and in the sense of the world In stories with eschatological significance, Sraosha (Sarosh), Mithra (Mihr) and Rashnu (Rashn) are guardians of the Chinvat bridge, the bridge of the separator, across which all souls must pass. Sraosha is the Avestan language name of the Zoroastrian divinity of "Obedience" or "Observance" which This article is about the Zoroastrian Yazata Mithra (Miθra For other divinities with related names see the general article Mitra. Rashnu is the Avestan language name of the Zoroastrian Yazata of justice The Chinvat bridge or Chinvat peretum is Zoroastrianism 's "bridge of judgement" that all souls of the dead must cross
Further, what the calendrical dedications had begin, the tradition completed: At the top of the hierarchy was Ahura Mazda, who was supported by the great heptad of Amesha Spentas (Ameshaspands/Mahraspands), through which the Creator realized ("created with his thought") the manifest universe. Ahura Mazda ( ae Ahura Mazdā) is the Avestan language name for a divinity exalted by Zoroaster as the one uncreated Creator ae Amesha Spenta ( ae Aməša Spənta) is an Avestan language term for a class of divinity/divine concepts in Zoroastrianism, and literally means "Bounteous The Amesha Spenta's in turn had hamkars "assistants" or "cooperators", each a caretaker of one facet of creation.
In both tradition and scripture, the terms 'Amesha Spenta' and 'yazata' are sometimes used interchangeably. In general however, 'Amesha Spenta' signifies the six great "divine sparks. " In tradition, yazata is the 1st of the 101 epithets of Ahura Mazda. The word also came to be applied to Zoroaster, but Zoroastrians to this day remain sharply critical of any attempts to divinify the prophet. In a hierarchy that does not include either Ahura Mazda or the Amesha Spentas amongst the yazatas, the most prominent amongst those "worthy of worship" is Mithra, who "is second only in dignity to Ohrmazd [i. This article is about the Zoroastrian Yazata Mithra (Miθra For other divinities with related names see the general article Mitra. e. Ahura Mazda] himself. "[5]
In the present day
Martin Haug's interpretations of Zoroastrian scripture allows the yazatas to be compared to the angels of Christianity. Martin Haug ( January 30, 1827 - June 3, 1876) German Orientalist, was born at Ostdorf today belonging to the Balingen In this scheme, the Amesha Spentas are the arch-angel retinue of God, with the hamkars as the supporting host of lesser angels.
Haug's interpretations were subsequently disseminated as Parsi (Indian Zoroastrian) ones, which then eventually reached the west where they were seen to corroborate Haug. Like most of Haug's interpretations, this comparison is today so well entrenched that a gloss of 'yazata' as 'angel' is almost universally accepted; both in publications intended for a general audience[6][7] as well as in (non-philological) academic literature. [8][9]
Amongst the Muslims of Islamic Iran, Sraosha came to be "arguably the most popular of all the subordinate Yazatas," for as the angel Surush, only he (of the entire Zoroastrian pantheon) is still venerated by name. Sraosha is the Avestan language name of the Zoroastrian divinity of "Obedience" or "Observance" which [10]
Notes
- ^ In Pokorny's comparative dictionary on Indo-European languages, the author considers Yazata-, yaz-, yasna, yájati, yajñá, ἅγιος hagios to all be derivatives of a Proto-Indo-European (PIE) root i̪agʲ- (i̪ag´-) "religiös verehren"[11] ("religiously venerate"). However, in partially derivative authorities such as Calvert Watkins' PIE Roots appendix to The American Heritage Dictionary of the English Language give no indication that Greek ἅγιος hagios is still considered a reflex of this PIE root. Calvert Watkins is a Professor Emeritus of Linguistics and the Classics at Harvard University and professor-in-residence at UCLA.
References
- ^ Boyce 2001, p. xxi.
- ^ Geiger 1885, p. xlix.
- ^ Büchner 1993, p. 1161.
- ^ Boyce 1972, p. 195.
- ^ Boyce 1969, p. 24.
- ^ cf. Gray 1927, p. 562.
- ^ cf. Edwards 1927, p. 21.
- ^ cf. Luhrmann 2002, p. 871.
- ^ cf. Dhalla 1914, p. 135.
- ^ Boyce 1993, p. 214.
- ^ Pokorny 1930, p. I. 195.
Bibliography
- Boyce, Mary (1969), “On Mithra's Part in Zoroastrianism”, Bulletin of the School of Oriental and African Studies 32 (1): 10-34.
- Boyce, Mary (1972), History of Zoroastrianism, vol. I, Leiden: Brill
- Boyce, Mary (1983), “Aməša Spənta”, Encyclopaedia Iranica, vol. 1, New York: Routledge & Kegan Paul.
- Boyce, Mary (1993), “Bulletin of the School of Oriental and African Studies”, Dahma Āfriti and Some Related Problems, vol. 56, pp. 209-218
- Boyce, Mary (2001), Zoroastrians: Their Religious Beliefs and Practices, London: Routledge
- Büchner, V. F. (1913-1936), Houtsma, Martijn Theodor, ed. , Encyclopedia of Islam, vol. IV (1st ed. ).
- Dhalla, Maneckji Nusserwanji (1914), Zoroastrian Theology, New York: OUP
- Edwards, E. (1927), “Sacrifice (Iranian)”, in Hastings, James, Encyclopedia of Religion and Ethics, vol. XI, Edinburgh: T & T Clark
- Geiger, Wilhelm (1885), Civilization of the Eastern Iranians in Ancient Times, Oxford: OUP/H. Frowde
- Gray, Louis H. (1927), “Jews in Zoroastrianism”, in Hastings, James, Encyclopedia of Religion and Ethics, vol. VII, Edinburgh: T & T Clark
- Luhrmann, T. M. (2002), “Evil in the Sands of Time: Theology and Identity Politics among the Zoroastrian Parsis”, The Journal of Asian Studies 61 (3): 861-889
- Maneck, Susan Stiles (1997), The Death of Ahriman: Culture, Identity and Theological Change Among the Parsis of India, Bombay: K. R. Cama Oriental Institute
- Pokorny, J. (1930), Vergleichendes Wörterbuch der Indogermanischen Sprachen (Comparative Dictionary of the Indo-European Languages), vol. I, Berlin/Leipzig: Walter De Gruyter.
- Watkins, Calvert (2000), “Appendix: PIE Roots”, The American Heritage Dictionary of the English Language (4th ed. ), New York: Houghton Mifflin.
Further reading
- Peterson, Joseph H. (June 04, 2003), Angels in Zoroastrianism, Herndon: avesta. org, <http://avesta.org/angels.html>
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