Astronomy, Astrology, Cosmology, Cosmogony
starušmārīh, axtarmārīh, gētīgdānišnīh, bundahišnīh
starušmārīh, axtarmārīh, gētīgdānišnīh, bundahišnīh
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Vanaṇt the star
The hymn text of the star Vanaṇt (Vanand Yašt/ Yt 21) About the vāz ī vanand The star Vanaṇt, set in place by Ahura Mazdā, is worshipped by a specific formula for its offensive strength and healing power (YT 21). It is appreciated for standing against the most undesired, most repulsive (evil) creeps of the Evil Spirit. The name of Vanaṇt is spoken in the Yasna ceremony (aoxtō.nāman-). It is, like Ahura Mazdā, Truthful and Model of Truth. In the ritual which takes place on the day Ohrmazd, in the month Fravardīn, the priest cuts the drōn (sacred bread) with a knife into four pieces, assigned respectively to Vanaṇt and his three associates, namely Tištrya, Satavaēsa, and Haptō.iriṇga. These four celestial lights designate the four chieftains of the celestial quarters. And this piece of ritual is called Vanand brīdan (Guj. vanōt kāpvi). We find two traditions concerning the position of Vanaṇt in the sky: 1. Vanaṇt is the General of the quarter of the West in the sky; it is opposed to the planet Vahrām (= Mars). 2. Vanaṇt is the general of the quarter of the South; it is opposed to the planet Ohrmazd (Jupiter). The opinion of the Parsis of Persia and India is in accordance with this second tradition. They have identified Vanaṇt with Canopus, that is, the second brightest star in the night sky and belonging to a constellation in the southern sky. According to Martin Haug, the Pārsī priests are of opinion, that the star Vanaṇt is the Milky Way, or kāh-kišān in Persian. This opinion does not invalidate the identification of Suhel with Vanaṇt, because the Milky Way runs through Carina which contains Suhel (/ Canopus). Vanaṇt is entrusted with guarding the gate of hell. For this reason the Pārsī priests have identified it with the mace of Mithra who stands at the Bridge of Cinvatō placed over the gate of the hell, and his mace is well laid on the skulls of the Daēva. Full text:
The star Satavaēsa
Satavaēsa is in couple with Tištrya, model and overseer of all stars. In the preliminary formulas of the Yt 8, Tištrya and Satavaēsa are called upon thus: “For the reputation of the star Tištrya, wealthy and fortunate, of (the star) Satavaēsa, frāpa, strong and established by Mazdā.’ First, Tištrya comes to the bay which is an arm of the sea Vouru.kaṣa, in the form of a horse; he makes waves, and the winds blow. “Then Satavaēsa makes those waters flow forward towards (the earth) with seven continents, when he goes into his coverings; beautiful, granting peace, he stands to the lands with good years. When will the Aryan lands have good year?” It is possible that Satavaēsa, like Tištrya, has the shape of a horse, that is to say, they are two celestial horses who let the waters flow and make the plants grow. A Persian Rivāyat compares them to the twin Immortals, Haurvatāt and Amərətatāt. Then Tištrya and Satavaēsa rise from the sea Vouru.kaṣa; clouds gather on the top of the mount Us.hindava in the middle of that sea. Satavaēsa, with the help of the winds, puts clouds in motion; clouds go along the whole earth, and bring water everywhere. Apąm Napāt distributes the waters, and the bold wind does so, and the Fortune, and the other-souls of the Truthful ones. It seems that there existed a nīrang to invoke Satavaēsa: the other-souls of the Truthful ones release him between earth and heaven, him who hears when invoked. Full text: 
The route of Rašnu
Rašnu is a wandering Yazata, who travels all over the worlds, and each time traverses an upper stage in three strides[1]. The Yasna-text of Rašnu (Yt 12.9-37) enumerates the (29) stations of the route of Rašnu from the earth up to the throne of Ahura Mazdā [1] . This remindes Viṣṇu’s three strides. Cf. ṚV I, 154.
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μάγοι δὲ καὶ πᾶν τὸ ἄρειον γένος, ὡς καὶ τοῦτο γράφει ὁ Εὔδημος, οἱ μὲν Τόπον, οἱ δὲ Χρόνον καλοῦσι τὸ νοητὸν ἄπαν καὶ τὸ ἡνωμένον, ἐξ οὖ διακριθῆναι ἢ θεὸν ἀγαθὸν καὶ δαίμονα κακόν, ἢ φῶς καὶ σκότος πρὸ τούτων, ὡς ἐνίους λέγειν, οὖτοι δέ οὖν καὶ αὐτοὶ μετὰ τὴν ἀδιάκριτον φύσιν διακρινομένην ποιοῦσι τὴν διττὴν συστοιχίαν τῶν κρειττόνων, τῆς μὲν ἡγεῖσθαι τὸν ᾽Ωρομάσδη, τῆς δὲ τόν ᾽Αρειμάνιον.
‘The Magi and in general the entire Aryan race, as Eudemus (of Rhodes) also writes, call the whole of that which is intelligible and that which is unified (= being) in some cases Time, in others Place; from this comes by discrimination either a good god and an evil demon, or light and darkness before these, as some say. Then they also posit, after the undifferentiated nature, the double series of higher beings, of which Ahura Mazdā reigns over the one and Aŋra Mainyu over the other.’ Damascius, Dubitations and Solutions (125 bis /C. 95) |
Zamān ‘Time’
in the last texts of the Magi
in the last texts of the Magi
It is now nearly 16 years since my book on the “Cosmic Doctrine” of the Persian Magi after the fall of the Persian kingship was delivered to the Press. I have found it necessary to prepare anew the collection of Magi’s Persian texts and or fragments bearing upon the problem of Time and the creation of the world in the Magian doctrine.
I. A polemical work apropos of the creation, creator and created, the so-called ‛Ulamā-i Islām
II. Another work apropos of the creation of the world, the resurrection, and the religion, also called ‛Ulamā-i Islām
III. The account of the debate between a Parsi priest and a Muslim doctor concerning God
IV. An astrological text
V. The Planets
VI. The Millenniums
VII. The symbolic interpretation of Time, Ahura Mazdā and Aŋra Mainyu
VIII. Time and Ahuna Vairya
IX. The first is Time
X. The reason of creating Evil by Time
XI. ῾Επταπρόσωπος πατὴρ τοῦ μεγέθους
I. A polemical work apropos of the creation, creator and created, the so-called ‛Ulamā-i Islām
II. Another work apropos of the creation of the world, the resurrection, and the religion, also called ‛Ulamā-i Islām
III. The account of the debate between a Parsi priest and a Muslim doctor concerning God
IV. An astrological text
V. The Planets
VI. The Millenniums
VII. The symbolic interpretation of Time, Ahura Mazdā and Aŋra Mainyu
VIII. Time and Ahuna Vairya
IX. The first is Time
X. The reason of creating Evil by Time
XI. ῾Επταπρόσωπος πατὴρ τοῦ μεγέθους
| zaman.pdf |
A Cosmographical treatise
(in Gujarati)
Here is a compilation of different fragments on Pārsī cosmography which belong to the so-called “Persian Rivāyat”, translated into Gujarati. It is found in the end of one manuscript of the Xvardag Abestāg.[1] In the table of contents it is said about this text thus:
“A treatise about the whereabouts of the seven planets; about the angels, the stars, the sky, the seven heavens, twenty-eight lunar mansions, the eclipse of the moon and the eclipse of the sun, the rising of the sun and the setting of the sun, and the twelve signs of the zodiac.”
[1] . B(ibliothèque) N(ationale de) F(rance), Supplémént persan 43, 368-393.
(in Gujarati)
Here is a compilation of different fragments on Pārsī cosmography which belong to the so-called “Persian Rivāyat”, translated into Gujarati. It is found in the end of one manuscript of the Xvardag Abestāg.[1] In the table of contents it is said about this text thus:
“A treatise about the whereabouts of the seven planets; about the angels, the stars, the sky, the seven heavens, twenty-eight lunar mansions, the eclipse of the moon and the eclipse of the sun, the rising of the sun and the setting of the sun, and the twelve signs of the zodiac.”
[1] . B(ibliothèque) N(ationale de) F(rance), Supplémént persan 43, 368-393.
| a_cosmographical_treatise.pdf |
xvardag-āmārišnīh
calculation of Asterisms (“lunar mansions”)
The groups of stars in the moon’s observed path in the heaven were known to the Perso-Aryans; they are called in Pārsīg xvardag. We know four lists of the lunar mansions in Pārsīg, Sogdian, Xvārazmian, and Persian.
The groups of stars in the moon’s observed path in the heaven were known to the Perso-Aryans; they are called in Pārsīg xvardag. We know four lists of the lunar mansions in Pārsīg, Sogdian, Xvārazmian, and Persian.
| lunar_mansions.pdf |
