詳細検索結果
以下の条件での結果を表示する:
全文: "ハルワタート"
3件中 1-3の結果を表示しています
  • 岡田 明憲
    オリエント
    1990年 33 巻 1 号 162-168
    発行日: 1990/09/30
    公開日: 2010/03/12
    ジャーナル フリー
  • 岡田 明憲
    オリエント
    1996年 39 巻 1 号 85-99
    発行日: 1996/09/30
    公開日: 2010/03/12
    ジャーナル フリー
    A variety of goddesses appear in the Zoroastrian pantheon. Among them, three goddesses are especially significant -Armaiti, Aši, and Anahita.
    Armaiti is a member of the Ameša Spentas and is ranked among the highest order of goddesses. Aši is closely connected with the concept of Aša, the core of the thought of Zoroaster himself. In Yašt it is recorded that Aši was the love of Zoroaster. Anahita, apparently influenced by the cult of Mesopotamian Mother Goddess, became the most popular object of Iranian faith.
    The three goddesses have separate origins and are theologicaly distinct. Nonetheless, under the influence of Indo-Iranian folk beliefs, all these goddesses have been viewed as the Earth Mother and as the complements to deities of the sky. Ahura Mazda and Armaiti were regarded as the parents of Gaya Maretan, or the primeval man. Mi∂ra and Anahita formed a pair. Aši was closely associated with Sraoša. These models parallel the dual divinities-Dyavaprthivi-of Rg Veda.
  • 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.
feedback
Top