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Academic literature on the topic 'Zoroastrian gods'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Zoroastrian gods"

1

Ebliylu, Nyanchi Marcel. "Negotiating Afro-Oriental Religious Eco-Political Space and the Modernist Backlash in God Was African by Nkemngong Nkengasong and Chronicles of a Corpse Bearer by Cyrus Mistry." East-West Cultural Passage 23, no. 1 (June 1, 2023): 108–38. http://dx.doi.org/10.2478/ewcp-2023-0009.

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Abstract This article examines the representation of the connection between religious beliefs and the natural environment around sacred places in God Was African by Nkemngong Nkengasong and Chronicles of a Corpse Bearer by Cyrus Mistry. Comparing the eco-cycle around Zoroastrian Fire Temples, the Towers of Silence in Bombay and the shrines of Fuondem and other gods in Lewoh traditional religion, this article argues that the inter-connectivity between these Parsi-Bangwa religions reveals that gods reside in our immediate environment and only our eco-politics can preserve this supernatural connection. Using ecocriticism, therefore, I contend that the Parsis in India and the Bangwa in Lebialem revere and protect natural abodes of the gods like earth, water, hills, valleys, forests and fire against the devastating environmental crises heralded by the modernist backlash. The modern transformation of these sacred places into sources of generating renewable and artificial energies accounts for the different physical and ideological conflicts that abound in the two novels. As such, by protecting the different forms of life that inhabit these sacred places, this article concludes that Nkengasong’s and Mistry’s eco-poetical language and style in God Was African and Chronicles of a Corpse Bearer reflect Lewoh traditional religion, Zoroastrianism and the environment, participating in the Afro-Oriental artistic crusade for biophilia and environmentally friendly belief systems.

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2

Vertiienko, Hanna. "Precious Metals in the Worldview System of Ancient Iranian-Speaking Peoples on the Texts of Avesta." Archaeology, no. 1 (March 16, 2021): 29–37. http://dx.doi.org/10.15407/archaeologyua2021.01.029.

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An overview and contextual-semantic analysis of the cases of usage the lexeme ‘gold’ (zaraniia-) and ‘silver’ (ərəzata-) in corpus of Avestan sources (Yasna, Yashts, Videvdat, Aogəmadaēca, etc.) are provided in the article. ‘Gold’ is used in the Avesta 101 times. ‘Silver’ — only 12 uses, while this metal is always contextually linked with gold. Silver has a semantic connection with the aquatic sphere. Gold is the material from which, according to the texts, the garments of several deities are made (Vayu, Aredvi Sura (partially)). Gold attributes or decorated with this metal tools have a number of gods and heroes (Yima, Mithra, Verethragna, Tishtria, Sraosha) are made completely or partially from it. In the myth of Yima, the divine instruments, the golden suβrā and gilded aštrā, are endowed with reproductive features and help to create the first kingdom (Videvdat 2.6—38). This ideal mythical world turns into the Afterworld. A set of semantic attributes show that gold is directly related to the Otherworld, where the souls of the righteous deceased receive gold places, golden or silver clothes (Videvdat 19.31—32; Aog. 12, 17). The fact that silver and other «colors» are added to gold may indicate the expansion of the spectrum of precious metals and their penetration into the sphere of funeral beliefs. In the treatise of Aogəmadaēca (84), silver-gold (a metaphor of wealth), along with cattle, horses and bravery, is included in the system of concepts related to the Thanatological worldview of the pre-Zoroastrian representations of ancient Iranian tribes.

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3

Caneva, Giulia, Alessandro Lazzara, and Zohreh Hosseini. "Plants as Symbols of Power in the Achaemenid Iconography of Ancient Persian Monuments." Plants 12, no. 23 (November 27, 2023): 3991. http://dx.doi.org/10.3390/plants12233991.

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The art of the Achaemenid Empire flourished in Ancient Persia from the 6th to 4th centuries BCE, and featured stone-carved monumental structures adorned with recurring zoological and floral patterns. Such representations clearly had a symbolic meaning intimately connected to religious expression and the will of deities. Considering the lack of any comprehensive analysis of botanical features, we investigate the recurring plant patterns and the variety of plants depicted. An analysis of the documentation referring mainly to monuments in the two main capitals of Darius I, Persepolis and Susa, showed the presence of certain repetitive elements, such as the so-called rosettes (composed variously of Asteraceae capitula and Nymphaea flowers), palms (Phoenix dactylifera, the tree of life), pines, flowers or bunches and metamorphic elements. Some plants are described in this paper for the first time in the context of Persian iconography, such as Mandragora officinalis in offering scenes as a symbol of fertility and protection against evil spirits, Pinus brutia var. eldarica as a symbol of immortality and elevation to the gods, and the capitula of Matricaria/Leucanthemum as solar symbols. Further interesting elements include cf. Myrtus communis in some crowns and probably cf. Ephedra sp. in offering scenes. Achaemenid art was deeply influenced by the Zoroastrian religion of ancient Persia with its great attention to nature as well as by the nearby civilizations of the Mesopotamian area and Egypt. Most elements were also associated with psychotropic or medicinal attributes, which contributed to their position as symbols of power.

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4

Gyselen, Rika. "F. Grenet. Iranian Gods in Hindu Garb: the Zoroastrian Pantheon of the Bactrians and Sogdians, Second-Eighth Centuries." Abstracta Iranica, Volume 32-33 (December 1, 2013). http://dx.doi.org/10.4000/abstractairanica.40802.

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Books on the topic "Zoroastrian gods"

1

Kellens, Jean. Le panthéon de l'Avesta ancien. Wiesbaden: L. Reichert, 1994.

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2

Ibrāhīm, Pūrʹdāvūd, and Fārūqī ʻUmar, eds. Ewêsta: Namey mînewî Zerdeşt. Hewlêr [Iraq]: Dezgay Çap u Biławkirdinewey Aras, 2002.

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3

Panaino, Antonio. The lists of names of Ahura Mazdā (Yašt I) and Vayu (Yašt XV). Roma: Istituto Italiano per l'Africa e l'Oriente, 2002.

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Panaino, Antonio. The lists of names of Ahura Mazdā (Yašt I) and Vayu (Yašt XV). Roma: Istituto italiano per l'Africa e l'Oriente, 2002.

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5

K, Dick Philip. The cosmic puppets. New York: Vintage Books, 2003.

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6

K, Dick Philip. The cosmic puppets. London: Panther, 1985.

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7

K, Dick Philip. The cosmic puppets. Boston: Mariner Books, 2012.

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8

Jaime, Alvar Ezquerra, ed. Romanising oriental Gods: Myth, salvation, and ethics in the cults of Cybele, Isis, and Mithras. Leiden: Brill, 2008.

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9

Die Sprache der Bilder: Eine Studie zur ikonographischen Exegese der anthropomorphen Götterbilder im Zoroastrismus. Wiesbaden: Harrassowitz, 2018.

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10

Guerriers d'Iran: Traductions annotées des textes avestiques du culte zoroastr. Paris: L'Harmattan, 2006.

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Book chapters on the topic "Zoroastrian gods"

1

Patton, Kimberley Christine. "Zoroastrian Heresy: Zurvān's Thousand-Year Sacrifice." In Religion of the Gods, 189–212. Oxford University Press, 2009. http://dx.doi.org/10.1093/acprof:oso/9780195091069.003.0010.

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Leeming, David. "Jews, Christians, and Muslim." In Jealous Gods and Chosen People: The Mythology of the Middle East, 23–28. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195147896.003.0004.

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Abstract When the Persians under Cyrus conquered Babylon in 539 B.C.E. many of the Babylonian Israelites migrated “home” to Jerusalem and eventually rebuilt the city walls and the Temple. Others remained in Babylon, where a Jewish community flourished for several centuries. Those who came to Jerusalem did so with Persian approval; in Cyrus’s Zoroastrian view Yahweh was among the deities on the side of good in the struggle between good and evil in the universe. Most important, the new arrivals in Jerusalem came as committed Jews rather than as Judeans or as Hebrews influenced, as they had been earlier, by the myths and religious ways of the indigenous Canaanites. Judah became an exclusively Jewisq. theocratic state.

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"Ahura Mazda and the enigmas of Zoroastrian origins." In Creating God. Manchester University Press, 2021. http://dx.doi.org/10.7765/9781526156198.00010.

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4

Collins, John J., and James Nati. "1QS 3:13–4:26. The Instruction on the Two Spirits." In The Rule of the Association and Related Texts, 51–74. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198845744.003.0003.

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Abstract This chapter deals with what is arguably the most distinctive part of the Rule. Unlike the other sections, this one does not speak of the covenant or the Mosaic Law, or even of the yahad or association. For this reason, it is likely that it was composed outside the association. According to the Instruction, God created two spirits for humanity to walk in, those of light and darkness, or truth and deceit. It goes on to outline the virtues and vices associated with these spirits, and their outcome, or visitation in reward or punishment after death. The last section of the Instruction makes clear that everyone has a share in both spirits, and that they struggle within the human heart. God has set a limit to the spirit of darkness and will eventually destroy it. The chapter discusses various theories about the coherence of the Instruction, and also the evidence for its reception elsewhere in the Scrolls. An excursus considers the background of the Instruction. While there are important points of contact with the Jewish wisdom tradition, the distinctive character of the passage is indebted to Zoroastrian dualism, although it modifies that dualism in important respects.

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5

Oberlies, Thomas. "The Indo-European Religion." In The Religion of the Ṛgveda, 33–46. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780192868213.003.0003.

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Abstract This chapter examines religious elements that can be reconstructed for an Indo-European period based on a comparison of the Ṛgveda with other ancient Indo-European texts. It is possible to reconstruct a number of individual deities that very likely already existed as part of an Indo-European religious tradition. The inherited deities are not merely marginal entities but include important participants of the pantheon such as a Father Sky, the Dragon Slayer, the Divine Twins, and others. When the Vedic tribes first set foot in India, they brought with them religious views and cultic forms that were closely related to those of the people who would later become Zoroastrians, enshrining as they did a number of gods, myths and forms of worship very like those in the Avesta, the holy texts of Zoroastrianism.

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