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The Warshtmansr nask [1] or Varshtmansr nask [2] is the second nask (volume) of the Sasanian Avesta. Like most other nasks, it is no longer extant, but its content can be reconstructed from references in later Pahlavi writings and the parts still contained in the extant Avesta. [2]
The 8th book of the Denkard, a 9th-10th century compendium of Zoroastrianism, [3] as well as a number of Rivayats, a series of epistles from the 15th - 17th century, list the content of the nask. [4] In addition the 9th book of the Denkard provides a lengthy description its content. [5]
In the Persian Rivayats, the Warshtmansr nask is called Wahišta-mānsar, meaning the best manthra. [6] Modern scholarship agrees with the derivation of Middle Persian Mānsar from Avestan manthra, but regards the derivation of Warsht from vahištah (best) as erroneous. For instance, Edward William West translates it as "used as spells, or employed as liturgy". [7] On the other hand, Vevaina derives Warsht from varz- (working/composing), which would lead to a translation of "working a manthra". [1]
The Sasanian Avesta was organized into 21 nasks, i.e., volumes, with each nask being in turn divided into several fragards, i.e., chapters. These 21 nasks are grouped into 3 divisions; the Gāhānīg (Gathic nasks), Hada Mānsrīg (manthras connected with the ritual), and Dādīg (legal nasks). [8] [9] Like the Sudgar and the Bag nask, the Warshtmansr nask was divided into 22 fragards, with all three providing commentary on the Gathas. Accordingly, it was placed into the first division of the nasks, i.e., the Gāhānīg group. Edward William West estimates, that the Warshtmansr nask consisted of ca. 8.300 words of Avestan text accompanied by ca. 18.500 words of commentary in Pahlavi. [7]
The first fragard seems to have contained material on the life of Zarathustra. The last fragard, called Ērmān fragard (commenting on the Airyaman ishya manthra), seems to be preserved in form of Fragment Westergaard 4.1-3. [1] Although the Warshtmansr nask belongs to the Gathic group, it seems to have contained material from the epic Yashts, [2] in particular material related to Gayomard [10] and Vishtaspa. [11] Likewise, fragard 21 may have contained material about Axtya, a sorcerer and prominent, early opponent of the Zarathustra. [12]
The Warshtmansr nask provided a number of important discussions of Zoroastrian topics. In one passage (Denkard 9.30.4-5), a discussion of the twin spirits, mentioned in Yasna 30.3, was provided. Therein, a, presumably Zurvanite, interpretation of Ahura Mazda and Angra Mainyu being brothers was rejected. In another passage (Denkard 9.43.7), a unique interpretation of Yasna 50.1-11 is found. Therein, the three steps taken by the priest during the Ab-Zohr are interpreted as corresponding to the Zoroastrian concept of good thoughts, good words, good deeds. [1]
The Avesta is the primary collection of religious literature of Zoroastrianism, in which all texts are composed in the Avestan language and are written in the Avestan alphabet. It was compiled and redacted during the late Sassanian period although its individual texts were ″probably″ produced during the Old Iranian period. Before their compilation, these texts had been passed down orally for centuries. The oldest surviving fragment of a text dates to 1323 CE.
Hormizd-Ardashir, better known by his dynastic name of Hormizd I, was the third Sasanian King of Kings (shahanshah) of Iran, who ruled from May 270 to June 271. He was the third-born son of Shapur I, under whom he was governor-king of Armenia, and also took part in his father's wars against the Roman Empire. Hormizd I's brief time as ruler of Iran was largely uneventful. He built the city of Hormizd-Ardashir, which remains a major city today in Iran. He promoted the Zoroastrian priest Kartir to the rank of chief priest (mowbed) and gave the Manichaean prophet Mani permission to continue his preaching.
Hormizd III, was the seventeenth king (shah) of the Sasanian Empire, ruling briefly from 457 to 459. He was the son and successor of Yazdegerd II. His reign was marked by the rebellion of his younger brother Peroz I, who with the aid of one of the Seven Great Houses of Iran, the House of Mihran, and the eastern neighbours of the Sasanians, the Hephthalites, had him captured and executed.
Atropatene, also known as Media Atropatene, was an ancient Iranian kingdom established in c. 323 BC by the Persian satrap Atropates. The kingdom, centered in present-day northern Iran, was ruled by Atropates' descendants until the early 1st-century AD, when the Parthian Arsacid dynasty supplanted them. It was conquered by the Sasanians in 226, and turned into a province governed by a marzban ("margrave"). Atropatene was the only Iranian region to remain under Zoroastrian authority from the Achaemenids to the Arab conquest without interruption, aside from being briefly ruled by the Macedonian king Alexander the Great.
The Dēnkard or Dēnkart is a 10th-century compendium of Zoroastrian beliefs and customs during the time. The Denkard is to a great extent considered an "Encyclopedia of Mazdaism" and is a valuable source of Zoroastrian literature especially during its Middle Persian iteration. The Denkard is not considered a sacred text by a majority of Zoroastrians, but is still considered worthy of study.
Čihrdād nask is one of the lost nasks (books) of the Sasanian Avesta and survives only as a summary preserved in Dēnkard 8.13.
Hushang, also spelled Hōshang, is an early hero-king in Iranian mythology. He is known from Avestan, Middle Persian, and Sasanian-based Persian and Arabic sources. He appears to have been one of several 'first man/king' figures in different Iranian traditions, along with Jamshid, Keyumars, and Tahmuras. In the Avesta, he is called Haoshyangha and is given the epithet Paradhāta, whence Persian pishdad. While this title is given only to Hushang in the Avesta, in later tradition the first Iranian dynasty, including Hushang's predecessor and successors, are called by this title. According to Ferdowsi's Shahnameh, which drew from the traditional history developed in the late Sasanian period, Hushang was the second king of the Pishdadian dynasty and the grandson of the first man and king Keyumars.
Ahuna Vairya is the first of Zoroastrianism's four Gathic Avestan formulas. The text, which appears in Yasna 27.13, is also known after its opening words yatha ahu vairyo. In Zoroastrian tradition, the formula is also known as the ahun(a)war.
Peshotanu is an eschatological figure of the medieval texts of Zoroastrian tradition, in particular in the apocalyptic Zand-i Wahman yasn.
Aeshma is the Younger Avestan name of Zoroastrianism's demon of "wrath". As a hypostatic entity, Aeshma is variously interpreted as "wrath", "rage", and "fury". His standard epithet is "of the bloody mace".
Aka Manah is the Avestan language name for the Zoroastrian daeva "Evil Mind", "Evil Purpose", "Evil Thinking", or "Evil Intention". Aka Manah also known as Akoman in Middle Persian and Akvan in New Persian, represents the malevolent force of sensual desire that was sent by Ahriman to seduce the prophet Zoroaster. His eternal opponent is Vohu Manah. Aka Manah is the hypostatic abstraction of accusative akem manah, "manah made evil". The objectification of this malign influence is the demon Aka/Akem Manah, who appears in later texts as Middle Persian Akoman and New Persian Akvan.
Ameretat is the Avestan language name of the Zoroastrian divinity/divine concept of immortality. Amerdad is the Amesha Spenta of long life on earth and perpetuality in the hereafter.
Zend or Zand is a Zoroastrian term for Middle Persian or Pahlavi versions and commentaries of Avestan texts. These translations were produced in the late Sasanian period.
The Ashem Vohu is the second most important manthra, and one of the most important prayers in Zoroastrianism. It is dedicated to Asha, a Zoroastrian concept denoting truth, order or righteousness.
The Yenghe hatam is one of the four major manthras, and one of the most important prayers in Zoroastrianism. It is interpreted as a call to pray specifically to the Amesha Spentas, or generally to all Zoroastrian divinities.
Zoroastrian prayer covers a wide range of invocations and utterances, aimed at connecting the faithful with Ahura Mazda or other Zoroastrian divinities. They may be performed in private, in public or at a fire temple.
A manthra or mantra is a prayer, sacred formula or inspired utterance considered in Zoroastrianism to have spiritual power. Their use already goes back to Zarathustra who described himself in his Gathas as a knower of manthras.
The Sasanian Avesta or Great Avesta refers to the anthology of Zoroastrian literature produced during the Sasanian period. Most of this work is now lost, but its content and structure can be reconstructed from references found in a number of texts from the 9th century onward.
Zoroastrian literature is the corpus of literary texts produced within the religious tradition of Zoroastrianism. These texts span the languages of Avestan, named after the famous Zoroastrian work known as the Avesta, and Middle Persian (Pahlavi), which includes a range of Middle Persian literature.
The Sudgar nask is the first nask (volume) of the Sasanian Avesta. Like most other nasks, it is no longer extant, but its content can be reconstructed from references in later Pahlavi writings and the parts still contained in the extant Avesta.
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