詳細検索結果
以下の条件での結果を表示する:
全文: "アムルタート"
2件中 1-2の結果を表示しています
  • 伊藤 義教
    オリエント
    1968年 11 巻 1-2 号 1-31,158
    発行日: 1968年
    公開日: 2010/03/12
    ジャーナル フリー
    In Yasna 439, l. 2, Ahura Mazda is implicitly referred to in 2. pers. sing., which however is followed by a verb in 3. pers. sing. (pairi. jasat). The apparent disaccord may reasonably be explained in such a way as θwavas “Thy Highness” (nom. sg.) is elided as subject taking the predicate in 3. pers. sg. The author's interpretation as such can be justified by Nipištak-Vicitakiha i Zatspram (The Selections of Zatspram as is generally, known) ed. by B. T. Anklesaria, Bombay 1964, chapts. XXI4-XXII. Vahuman here revealed himself to Zoroaster and led him to Ohrmezd in the celestial anjuman, where the prophet entered into conversation with Him. That the two celestial Beings appeared to Zoroaster seems to support the author's argument against all the translators thus far—argument that, referring to Ahura Mazda alone, θwavas “Thy Highness” whether expressed or elided accepts the predicate in 3. pers. sg., not simply in Y. 439 but also in all other passages where θwavas, either explicit or implicit, is attested; see p. 24 in which are listed the passages concerned. The syntactical phenomenon, however, seems soon to have fallen into oblivion, because in Pahlavi version and correspondingly in Neryosang's Sanskrit rendering of Y. 439, l. 2 it is solely Vahuman that makes apparition to the prophet of Ancient Iran.
  • 山本 由美子
    史学雑誌
    1985年 94 巻 9 号 1421-1449,1548
    発行日: 1985/09/20
    公開日: 2017/11/29
    ジャーナル フリー
    The Zoroastrianism is based on the dualism of Good and Evil, which devides everything into two opposing groups. One peculiar character of the Zoroastrian religious life has attracted many observers' attention in history. That is their hostile attitude towards some kinds of animals called xrafstras, such as serpents, scorpions, beasts of prey, insects and worms. Most people in the world would not like these creatures. But the Zoroastrians not only detest or kill these creatures, but also they consider the killing them to be meritorious acts, though the death is treated to belong to the Evil Spirit. The main purpose of this article is examining how xrafstras have been understood in history, what are xrafstras and why they are considered to be xrafstras. The natures of xrafstras are as belows ; first they are injurious to the human beings and the cattle. Second they are harmful to the corn. Third they have ugly and abominable shapes. Fourth they are related to the impurity, fifth they eat unclean food, and sixth they like darkness and have nocturnal natures. Lastly they bring in impurity to the pure creation of Ahura Mazda, such as water and earth. All xrafstras have one or a few of these natures. Through examining the natures of xrafstras, it became evident that the Zoroastrian attitude towards xrafstras reflects the very core of the Zoroastrian cosmology and theology.
feedback
Top