Manual Persian Mythology (INDO EUROPEAN MYTHOLOGY Book 6)

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To learn more, view our Privacy Policy. Log In Sign Up. Reza Ebrahimi. The Aryans have different gods before the appearance of Zoroastrianism.

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The common gods worshiped by both Indians and Persians were called Daevas. Emerging Zoroastrianism and its supreme god Ahura Mazda, in ancient Persian religion Zoroastrianism , Daevas were considered as evil and called Ahriman demon stood high in the lines of the foes who opposed Ahura Mazda.

The numbers of Daevas are a lot in Zoroastrianism religion. There are seven Daevas or villains against seven gods. Daevas are incarnated in Persian mythology as villains fight against lightness and benevolence. Ferdowsi the great epic writer of the Persia depicted the old belief of Daeva as villain in his epic work, Shahnameh.

Proto-Indo-European mythology

He believes that: myth is a part of the history because myth describes human being's attitude about himself and his surrounding world. The earth was intact originally; there were neither mountains nor valleys. Sun and stars were in their orbit in the sky. Everything was quiet and orderly, but this order and peace was broke down by entering the devil. Customer reviews: Persian Mythology (INDO EUROPEAN MYTHOLOGY Book 6)

Devil broke the sky and penetrated the earth, fell into the water and entered the core of the universe and shook it when mountains came out. It rose to power as the religion of the Medo-Persian empire, and while it spread widely among the people, mostly in Asia Minor, its strongholds were always the Iranian lands.

People who lived in India and in Iran were called Indo-European.

Their gods were incarnated figures of ideals like Honesty or natural events such as storm or they were adventurous heroes like Indra and Keresaspa. Hinnells , 11 4 - Ibid. Rouse, Presidential Address, Folklore, Vol. The religion whose supporters call themselves "Worshippers of Mazda," the Wise God, and which we commonly name after its founder Zoroastrianism, is in many ways of peculiar interest.

Zoroastrianism is, further, extremely an ethical religion, both in its idea of God and of what God requires of men. It presents itself as a revelation of God's will through his prophet. His will is that men, rejecting the false gods, should serve the Wise Lord alone, obey his word, and contend on his side for the defeat of evil and the triumph of all good in nature and society and in the character of the individual.

Ahura Mazda dwells in the lights on high, and Ahriman dwells in the eternal darkness in the depths8. In the Zoroastrian scriptures the primitive challenge between Ahura Mazda and Ahriman is expressed most entirely and appealingly in the Bundahishn. According to Zoroastrian tradition, world history is twelve thousands years divided into four three thousands. The first three thousands is original creation period. The final three thousands is the time to defeat Ahriman.

Ahura Mazda was on high in omniscience and goodness; for boundless time he was ever in the light. The light is the space and place of Ahura Mazda that is the Endless Light and omniscience and goodness are the entirety of Ahura Mazda.

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Ahriman, slow in knowledge, whose will is to smite, was deep down in the endless darkness. He was not even aware of the existence of Ahura Mazda until he arose from the chasm and came to the light. Ahriman, of course, being eternal in time past, believes himself also to be everlasting in time future.

As Zoroastrian myth goes on, Ahura Mazda in his omniscience knew that Ahriman existed, that he would strike and, since his will is envy, would mingle with him; and from the beginning to the end he knew with what and how many instruments he would carry out his purpose In ideal form he fashioned forth such creation as was needful.

In Iran, Indra became an arch-demon in the Zoroastrian religion. When he saw the light of Ahura Mazda subtle, he rushed forward. Because his will is to smite and his substance is envy, he made rush to demolish it. Seeing courage and domination superior to his own, he fled back to the darkness and fashioned many demons, a creation destructive and meet for combat. Ahriman, then, once he comes to know of Ahura Mazda's existence, sets out to destroy him, but before doing so he makes a preliminary reconnaissance at the borders of Ahura Mazda's heavenly kingdom which, it should be noted, is intangible.

Ahriman rules the world for nine thousand years, while Ahura Mazda rules higher than him, apparently in heaven: the one is king in time, the other in eternity. According to the Bundahishn: Ohrmazd knew in his omniscience that within these nine thousand years three thousand would pass entirely according to the will of Ahura Mazda, three thousand would pass according to the will of both Ahura Mazda' and Ahriman, and that in the last battle the Destructive Spirit would be made powerless and that he himself would save creation from hostility.

And the reason is this that if thou dost not provoke a battle, thou shalt not thyself be powerless, and to both of us there shall be benefit abounding. He accepted not but offered threats. In Zoroastrian myth, the conflict between Ahura Mazda and Ahriman, probably dates back at least to the fourth century B. Zurvanism is a now-extinct branch of Zoroastrianism that had the divinity Zurvan as its First Principle primordial creator deity. Ahriman now attacks again, and is again repulsed: "Then Ohrmazd chanted the Ahunavar- Zoroastrians sacred pray that Ahura Mazada recited to defeat Ahriman- and he showed to Ahriman his own final victory, the powerlessness of Ahriman, the destruction of the demons, the resurrection, the Final Body, and the independence of all creation from all aggression for ever and ever.

When Ahriman beheld his own powerlessness and the destruction of the demons, he was rested low, collapsed, and fell back into the darkness. Unable to do hurt the creatures of Ahura Mazda for three thousand years Ahriman lay crushed. All that comprises the world is the creation of one or the other of these two primal spirits, the good or positive elements "Life" coming from one, and the evil or negative elements "Not-Life" from the other.

These spirits are Spenta Mainyu and Angra Mainyu. Ahriman and Spenta Mainyu are twins and Ahriman is symbol of destruction. Ahriman is symbol of lie and while spenta mainyu is considered as mere good, Ahriman is assumed as villain. The story of Kaveh the Blacksmith and Azi dahaka in Shahnameh proves the villainy of Ahriman whose aim is to annihilate human being.

Azi dahaka is a tyranny ruler who is known as a man with two serpents.

The Divine Twins (Indo-European Religion Lectures #1)

This is the story of battle between right and wrong, human being and evil, justice and tyranny, love and hatred and finally between Ahriman and Ahura Ahura Mazda besides Speanta Mainyu that is the head of seven immortals has other six accompanies, together they are called Amesha Spenta. The "divine sparks" that appear in the Gathic Yasna Ahriman is seen to create six dews that in Zoroastrian tradition are the 17 - John R.

Hinnells ,op. Mirroring the task of the Amesha Spentas through which Ahura Mazda realized creation, the six antitheses are the instrument through which Angra Mainyu creates all the fears in the world. Manah denotes a state of mind, and akem manah may thus be more precisely described as the state of mind or being that stops an individual from accomplishing his moral sense of duties. The hypostasis of this malign influence is the demon daeva Akem Manah, who appears in the Gathas. In the Gathas, the oldest texts of the Zoroastrian canon and believed to have been composed by Zoroaster himself, the daevas are 'wrong gods' or 'false gods' or 'gods that are rejected'.

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In the Younger Avesta, the daevas are noxious creatures that encourage chaos and disorder. In these pre-historic texts, where the term occurs 19 times, the daevas are a distinct category of "quite legitimate gods, who had, however, been rejected. Yasna In the Gathas, the poet censures the daevas as being incapable of discerning truth asha from falsehood druj. Simultaneously, the Indo-Iranian legacy of the daevas as beneficent gods is still evident in numerous expressions that appear in both Avestan and Vedic Sanskrit. Furthermore, although the daevas are described as being incapable of proper 23 - Ibid, 24 - Bartholomae, Christian , Taraporewala, Irach Jehangir Sorabji trans.

Various epithets of the Iranian goddess Anahita and the Roman goddess Juno provide sufficient evidence to solidly attest that she was probably worshipped, but no specific name for her can be lexically reconstructed. Mallory and Adams, however, reject this reconstruction on linguistic grounds. One common myth found in nearly all Indo-European mythologies is a battle ending with a hero or god slaying a serpent or dragon of some sort. In Hittite mythology , the storm god Tarhunt slays the giant serpent Illuyanka.

Several variations of the story are also found in Greek mythology as well. The original Proto-Indo-European myth is also reflected in Germanic mythology. Reflexes of the Proto-Indo-European dragon-slaying myth are found throughout other branches of the language family as well. In Slavic mythology , Perun , the god of storms, slays Veles and Dobrynya Nikitich slays the three-headed dragon Zmey.

In Armenian mythology , the god Vahagn slays the dragon Vishap. In Celtic mythology , Dian Cecht slays Meichi.

Proto-Indo-European religion

The myth is believed to have symbolized a clash between forces of order and chaos. A reconstructed creation myth involving the two is given by David W. Anthony , attributed in part to Bruce Lincoln : [] Manu and Yemo traverse the cosmos, accompanied by the primordial cow, and finally decide to create the world.

To do so, Manu sacrifices either Yemo or the cow, and with help from the sky father, the storm god and the divine twins, forges the earth from the remains. Manu thus becomes the first priest and establishes the practice of sacrifice. Trito is now the first warrior and ensures that the cycle of mutual giving between gods and humans may continue.

The Twin Brothers in Creation Myths

This becomes obvious in the Norse primeval being Ymir whichs name translates as twin , double being or hermaphrodite , but it is also the case for the Indian Yama etc. In the Indo-European cosmogonic myths this hermaphrodite or twin primeval being is sacrificed or self-sacrifices and from its corpse the world or the World tree emerges. The two complementary quantities form a union, subsequently this union is separated what causes the universe, symbolized as the world tree, to come into existence.

The early "history" of Rome is widely recognized as a historicized retelling of various old myths. Later, Romulus himself is said to have been torn limb-from-limb by a group of senators. In general the union of complementary principles, like in this case the union of fire and water, appears to be a fundamental and repeating pattern in Proto-Indo-European mythology.

Other examples include the hermaphrodite, twin or two-fold primeval being from that the world tree emerges, the marriage union of the Sky Father with the Earth Mother , the Dawn goddess that is the personified union of night and day and in general the often complementary character of the triads. Most Indo-European traditions contain some kind of Underworld or Afterlife. The belief in reincarnation was common in many ancient Indo-European cultures.

The Proto-Indo-Europeans may have believed in some kind of world tree axis mundi. From Wikipedia, the free encyclopedia.