Tables showing the letters and their names or pronunciations are available online. The life of Zoroaster in the words of his own hymns - the Gathas, according to both documents, the priestly, and the personal, on parallel pages by K. S. Guthrie .
J. Valiyapalli Church in Kottayam, Kerala, India.
HISTORY OF ZOROASTRIANISM. The manuscripts are found in two different forms: separately, each with a Pahlavi translation, and together, with chapters of each book intermingled according to the requirements of a particular liturgy. Nyberg associates this celestial light with non-Iranian influence: “in all probability the life of Zardušt depends here on the legend of the Buddha” (1975, p. 507). 13.89 and quoting Zādspram XI.1-2: “Pourušasp said to Zardušt: ‘I thought that I had begot a son who was priest, warrior, and herdsman …,’ to which Zardušt replied: ‘I who am your son am priest, warrior, and herdsman …’”). Yet most instances in this book are directly linked to this tradition. At our site: However, ⟨w⟩ had coalesced with ⟨n⟩; ⟨r⟩ had coalesced, in the spelling of certain words, with both ⟨n⟩ and ⟨w⟩; and ⟨z⟩ had been reduced, in the spelling of certain words, to a form whose combination with ⟨d⟩ was indistinguishable from a ⟨ʼ⟩, which in turn had coalesced with ⟨h⟩. S. Shaked, The Wisdom of the Sasanian Sages (Dēnkard VI), Boulder, Colorado, 1979. Having offered praise to Ohrmazd and the amahraspands, he sits in the seat of the inquirers and asks Ohrmazd a series of questions, which Ohrmazd answers directly. The letters were not joined. 5.8, in a summary of his medical knowledge and healing. With the description of the conversion of Wištasp, Nyberg thought that we enter grand epic poetry, though he admitted he could not discern rhythmic units which coincide with the rhythm of the contents. West, 1897, p. 146) also replaces the wolf with a ewe. The grammatical endings were usually written phonetically. The earliest attested use of Pahlavi dates to the reign of Arsaces I of Parthia (250 BC) in early Parthian coins with Pahlavi scripts.
3) and the Pahlavi Rivāyat (Williams, 1990, chap. This section is cited according to the “words of Zardušt” (gōwišn ī zarduxšt), not as normally by formulae introducing a citation from the canon. Ganj-i Shayigan. The Avesta is a collection of the central religious texts of Zoroastrianism written in the old Iranian dialect of Avestan. Zoroaster does not succumb to the trick. VII.3) treats of the miracles produced in the period from Zardušt’s birth until the conversation with Ohrmazd (ohrmazd hampursagīh). He is not himself an object of worship or veneration, but the example to his followers of heroic virtue and uncompromising struggle against injustice and oppression.
Only then does the “Life of Zardušt,” the messenger of the Mazdean religion, begin. News of his birth was spread in the language of the animals so that they too would witness his prophetic mission (waxšwarīh). As authorized prophet, he presents himself to the world to ask men to praise the amahraspands and to dishonor the demons.
The rest of the Dēnkard VII account is concerned with the events before and after Wištasp’s death until the coming of the unnamed non-Iranian invaders who put an end to the Sasanian dynasty, which also ends the millennium of Zardušt (i.e., the 10th). Hero-sacrificers of the first ages in the Pahlavi texts 116 Ohrmazd thus decided, in council with the supreme circle of amahraspands (see AMƎŠA SPƎNTA), to have Zardušt born in ordinary human fashion, instead of sending him to earth as a uniquely divine being. Molé, 1967) and chaps. The earliest native records are embodied in the sacred texts in which the prophet and his immediate disciples propounded the new religion. Purušāsp, on a sign from Wahman and Ardwahišt, went to look for the hōm and entrusted it to his wife Dugdhōv (see DUGDŌW) to keep. West [1897] Late Zoroastrian texts of traditional history and prophecy. equivalents equipped with vowels. One system organizes them as five books and miscellaneous fragments - the manner in which they are published in print.
Pahlavi Texts of Zoroastrianism, Part 4 of 5: Contents of the Nasks (Forgotten Books): Author, Unknown Firminger: 9781606202012: Books - Amazon.ca
Book Pahlavi is a smoother script in which letters are joined to each other and often form complicated ligatures. INTRODUCTION TO ZOROASTRIANISM P. O. Skjærvø: EIrCiv 102a, Spring 2006 vi February 7, 2006 BASIC BIBLIOGRAPHY Some useful literature Boyce, M., 1979, Zoroastrians.Their Religious Beliefs and Practices, London.
these texts give the reader an insight into the Zoroastrianism of the period, its tenets, and its relationship with the developing Islamic . Argument. The royalty themselves came from a priestly tradition (Ardeshir's father and grandfather were both, in addition to being kings, also priests), and as such would have been proficient in the language and script. Priests recite the Yasna as part of the liturgy when performing their priestly duties and functions. 129, 227). Under this system, the balance of the texts not found in the first section are found in this section - texts including the Yashts.
76-79, comm., II, pp. Jamasp-Asana, 1897) Nevertheless, for our understanding of the Zoroastrian religion of the Sasanian and early Islamic period, they are of considerable importance. This provoked the astonishment of his nurses and of his parents, and disquiet in the karb Dūrāsrav (see KARAPAN, DŪRĀSRAW), foremost of the sorcerers against whom the Gāthic hymns directed their most violent attacks. III, chap. Descent of the glorious destiny 2. The five books are the Yasna (including the Gathas), Visperad, Vendidad, Yashts and Khordeh Avesta.
Suffice it to say here that, though the Pahlavi Rivāyat account of the conversion of Wištāsp is formulaic and repetitive, and scarcely poetic in style, it contains, as Molé says, “definitely ancient elements that are lacking in the seventh book (of the Dēnkard) and whose appearance cannot be due to its influence” (Molé, 1963, p. 276). This latter system is called Pazend.
540–552. Both he and another karb, Brātrōkrēš, became arch-enemies of the child Zardušt. From a formal historical and linguistic point of view, the Pahlavi script does not have a one-to-one correspondence with any Middle Iranian language: none was written in Pahlavi exclusively, and inversely, the Pahlavi script was used for more than one language. IV, 4. J. Arsacid sard became sal, zard>zal, vard>gol, sardar>salar etc.).
AVESTA is the name the Mazdean (Mazdayasnian) religious tradition gives to the collection of its sacred texts. The word Ērān-šahr, spelled ʾylʾnštr', in Book Pahlavi. Parthian version of Shapur I's inscription at the Ka'ba-ye Zartosht, Parthian (above), along with Greek (below) and Middle Persian was being used in inscriptions of early Sassanian kings. Description: Pahlavi Texts Jamasp-Asana, 1897) These Pahlavi texts refer to themselves as pursišnīhā "questions," but, in the later Zoroastrian Persian In three single bounds Wahman traverses the distance between the celestial world and the river Dāitī, where Zardušt is engaged in drawing water infused with hōm. B. T. Anklesaria, Zand-Akāsīh, Iranian or Greater Bundahišhn, Bombay 1956. In any case, what is apparent from the lack of reference in these sources to the mode of his demise is that the older tradition was less interested in his physical death than in his life and spiritual significance. The contain commentaries, translations and summaries and some rewritten portions of many of lost texts. Zoroastrian Scholasticism in Late Antiquity: The Pahlavi ... - Page 1 to Vohumanah, Ašavahišta and to Fire, Ahuramazda’s holy son, Come down, Amešaspentas, to the house of Lord Wištāspa. A similar contrast occurs between the righteous Sēn and the heretic Rašn Rēš (chaps.
r 8-r 9. Zoroastrianism thus answers the most fundamental question of theology (why create at all?).
Sasanian relief with Inscriptional Pahlavi monogram. About the Author Thomas Firminger Thiselton-Dyer (1843 - 1928) Sir William Turner Thiselton-Dyer FLS FRS KCMG (July 28, 1843-December 23, 1928) was a British botanist. As Nyberg says (1975, 510) the scene seduces, with its starchy style, solemn, hieratic. Fragment Including:Afringan, Gahs & Sirozah. xxvii-xlvii) compiling a chronology of Zoroastrianism and dating of Zoroaster based on the millennial system of the Bundahišn, and incorporating the information gleaned from the texts on the life of Zardušt mentioned above, though he himself seems to remain sceptical to the end on how historically useful it may be. As pointed out above, the convergence in form of many of the characters of Book Pahlavi causes a high degree of ambiguity in most Pahlavi writing and it needs to be resolved by the context. Dūrāsrav succeeded in inspiring fear in Purušāsp, to the extent that he wished to kill his child, but all endeavors proved abortive, thanks to divine intervention, which thwarted such attempts. A. V. W. Jackson, Zoroaster the Prophet of Ancient Iran, New York,1898; repr., 1965.
For example, Dk. Audio files:
Post-conquest Pahlavi (or just Pahlavi) is also called Zoroastrian Pahlavi or Zoroastrian Middle Persian. ⟨ʼB-tr⟩ for pitar "father". . And this can vary from one edition to the next, especially in the composition of the Khordeh Avesta selections.
134-35). III, chap. Glossary. » Maneck Kanga translation The principal details connected with the Zoroastrian legends which have been noticed in other Pahlavi and Pâzand texts, with references to the passages where they occur, are as follows:— Gôsûrvan informed of the future coming of Zaratûst in Bd. » (4) Chapters 51 & DOWNLOAD NOW ». VII.2.38), whence it passed into the grass. (3) Chapters 38-46 & the Amešaspentas went to the house of Wištāspa. Today only twenty one survive. 2 Texts on Creation and the Divine World 44.
The following section (Dk. Common to all Indo-Iranian languages is a connotation of "mighty". Phlp, 132 (Psalter Pahlavi), Adlam (slight influence from Arabic) 1989 CE, Pahlavi is a particular, exclusively written form of various Middle Iranian languages. This is a lengthy blessing and eulogy of Zardušt upon Wištāsp, and Molé’s comment is insightful: The object of the eulogy … [is] to wish for the king that his activity be as universal as possible, that it transcend and embody all the aspects of life. Pahlavi texts Texts written or translated in Middle Persian from about the ninth century CE with detailed instructions and customs of the Zoroastrians in Iran.
Dialogue (hampursagīh) between Ohrmazd and Zardušt, based on those of the well-known stories, is a genre all of its own.
This account is entirely theological and, apart from some inserted details, is devoid of all epic movement; it contains the “natural theology” of Zoroastrianism, the history of the revelation before the full revelation effected by Zardušt. Zoroastrianism is the oldest of the revealed world-religions, and it has probably had more influence on mankind, directly and indirectly, than any other single faith. Book Pahlavi continued to be in common use until about AD 900. Molé, 1967, pp. XXXII, 1-10. » Yasna, Gathas, Hom Yasht In the religion of Zoroastrianism, there is a strong coherence between the structure of cosmos and ethical assignments. The symbolism of the story of Zardušt’s creation bears a theological code, but it also alludes to the ritual of the Zoroastrian liturgy. I. J. S. Taraporewala. Such a logogram could also be followed by letters expressing parts of the Persian word phonetically, e.g. This is part III of the Sacred Books of the East translation of the Pahlvai Texts of Zoroastrianism.
[5] There are also several Pahlavi texts written during the reign of Mithridates I (r. 171–138 BC). ), as it is necessary to go without it before Ohrmazd. » (2) Chapters 43-46, Now, however, Zardušt is himself presented with temptation. Zādspram (Anklesaria, 1964, XXV.5; tr. From the Old Avesta 44. (2) Chapters 30-37, The Pahlavi script is derived from the Aramaic script as it was used under the Sassanids, with modifications to support the phonology of the Iranian languages. The Zand is written in Middle Persian Pahlavi, the language that preceded modern Persian. This is the first ever comprehensive English-language survey of Zoroastrianism, one of the oldest living religions Evenly divided into five thematic sections beginning with an introduction to Zoroaster/Zarathustra and concluding with the ... Another system divides the Avesta into two sections:
The first section consists of the Vendidad, Visperad and Yasna - texts used in priestly liturgies of the inner circle. The formal coalescence of originally different letters caused ambiguity, and the letters became even less distinct when they formed part of a ligature. He is also, by association, symbolically united with past and future perfect men, such as Gayōmard, Hušēdar, Hušēdarmāh and Sōšāns (see, e.g., the Dādestān ī Dēnīg and Dēnkard books VIII and IX). The dialogue has sometimes a disarming intimacy, such as when Zardušt asks Ohrmazd “Did you ever make an offering?” and Ohrmazd says “I did so, for when I created the world then I made an offering; when I gave the soul to Gayōmard, then I made an offering; when you, Zoroaster, were born from your mother, then I made an offering.
- The Gathas of Zarathustra by Stanley Insler (1975, Acta Iranica IV, Leiden: Brill) [11]) In addition to this, during much of its later history, Pahlavi orthography was characterized by historical or archaizing spellings. Search metadata Search text contents Search TV news captions Search radio transcripts Search archived web sites Advanced Search. Information about the Avestan language, and substantial resources for students of Zoroastrian religion.
» Top, • � Author: K. E. Eduljee, Zoroastrian Heritage, 2005-17 (researched from 1979 onwards) • Contact • Page validated by W3C.org, Jashan / Jashne - Thanksgiving Ceremonies, » Overview page: Zoroastrian Religious Texts, » Introduction to the Avesta with some translations by Martin Haug (see Essay III), » Introduction to the Gathas with some translations by Martin Haug (see Essay III), » Jatindra Mohan Chatterji translation (image files), » Avesta / Scriptures: Texts, Translations, Content Description, » History: Composition, Transmission, Compilation, Destruction, » Scripture Selections: Choosing the Path, » Avestan, Iranian, Persian Languages. Anklesaria, 1964, X.9-14; tr. The several texts that recount the legends of the biography of Zardušt function as paradigms of perfect behavior (as in the stories of the life of, for example, Buddha, Jesus and Moḥammad) and as narratives of theological, cosmological, and ritual lore. The surviving portion of the third book is a major source of Zoroastrian theology. Passages in Greek and Latin Literature relating to Zoroaster and Zoroastrianism translated into English in the Journal of the K. R. Cama Oriental lnstitute, No.14.
; Pahlavi compositions have been found for the dialects/ethnolects of Parthia, Persis, Sogdiana, Scythia, and Khotan.
Presesföredrag vid Nathan Söderblom-Sällskapets årshögtid den 15/1 1955,” Religion och bibel, 14, 1955, pp.
Wištāsp will be this ideal king and he will remain so in all Mazdean tradition. After that date, Pahlavi was preserved only by the Zoroastrian clergy. This is part II of the Sacred Books of the East translation of the Pahlavi Texts of Zoroastrianism. M. Molé (1967) also includes a section of the text Wizīrgard ī Dēnīg, with a genealogy and account of the life of Zardušt, but this text is, according to M. Boyce (1975, 182, n. 3), “known to be a fabrication made in India in the 19th century A.C.” See also Boyce’s footnote on Molé’s work on the legends (ibid., p. 182, n. 4). C. Cereti, The Zand ī Wahman Yasn, a Zoroastrian Apocalypse, Rome, 1995. 184 directly alludes to the story of the conversion of Wištāsp (cf. About the Author Thomas Firminger Thiselton-Dyer (1843 - 1928) Sir William Turner Thiselton-Dyer FLS FRS KCMG (July 28, 1843-December 23, 1928) was a British botanist. Plutarch, in the first centurCEy,give s a detailed picture of Zoroastrian cosmology and eschatology, which corresponds in detail to the Pahlavi texts.
. The section marks are written in half-red and half-black, and several documents have entire sections in both black and red, as a means of distinction. The major sections of the Avesta are four—the . Shapur inscription in Naqsh-e Rajab. Among the many practices so adopted was the use of the Aramaic language ("Imperial Aramaic") that together with Aramaic script served as the language of the chancellery. It is represented in some bilingual inscriptions alongside the Sassanid Pahlavi; by the parchment manuscripts of Auroman; and by certain Manichaean texts from Turpan. There are hundreds of instances in the Pahlavi texts that refer to the few central, well-known narratives such as have been discussed above, each alluding to, amplifying and even extending aspects of Zardušt’s life that are accepted as more or less canonical. They engage in a conversation (3.56-9): The words of Wahman: “Who are you? Not only was it a cohort of the ancient Vedic Hinduism, but also had a huge influence on the development of Judaism and Christianity. Translated into English by J. M. Chatterjee. A Zoroastrian Tapestry. This religion reveals the constant struggles between a creator god known as Ahura Mazda, protector of Light and Order, against Aŋra Mainyu, the god of . - The Teachings of Zarathushtra, the prophet of Iran, on How to Think and Succeed in Life transliterated Avestan texts and translations by Tehmurasp Rustamji Sethna (Self Published, 1978, Karachi). Pahlavi Texts, Part IV (SBE 37) Contents of the Nasks E.W.
For example, tō "you" (singular) was spelt ⟨LK⟩ (Aramaic "to you", including the preposition l-). Zoroastrianism's . Z.'s genealogy and family in Bd. Redakce Godrej Pheroza J.. New York: Mapin, 2002. Discours presidentiel prononcé a la Société Nathan Söderblom en la séance anniversaire du 15 janvier 1955,” in Monumentum H.S. VII.4.75-90) retained something of the epic style.
His birth, childhood, and Youth till his conference 4. março 2, 2014. março 2, 2014. WikiZero Özgür Ansiklopedi - Wikipedia Okumanın En Kolay Yolu 7 and 11) display a modern scepticism with regard to the historical use of such “legendary” material. The latter form does not contain Pahlavi translations and is therefore called the Vendidad Sadah (plain). The passage is amplified by a fuller account in Zādspram (Anklesaria, 1964, XX-XXI; tr. Answer: The Shah was not converting to zoroastrianism.
It is essentially a typical abjad, where, in general, only long vowels are marked with matres lectionis (although short /i/ and /u/ are sometimes expressed so as well), and vowel-initial words are marked with an aleph. Mohammad Hadi Nejati Gerani. terms with Pers. Elements are incorporated as a conscious attempt of the tradition to exalt the prophet in the eyes of those faithful who might be tempted to turn to other religions.
Molé’s commentary on this text also includes a transcription and translation of a Pahlavi version of an Avestan text on the conversion of Wištāsp, included in the Zand i Khūrtak Avistāk (ed. 9 Mary Boyce, Zoroastrians, 28. As the only continuous biography of Zardušt that exists, Dēnkard VII must be considered as an independent and unitary text, composed according to a determined principle (Nyberg, 1975, p. 506). 241-42).
AVESTA - The holy book of the Zoroastrians.
His person is composed of three celestial elements: his xwarrah “celestial glory,” his frawahr “individual spirit,” and his tan-gōhr “corporeal substance.” His xwarrah (see FARR[AH]) is supposed to have arisen during the initial divine creative act; his frawahr (see FRAVAŠI) was created 3,000 years before the attack of the evil force against the creation of Ohrmazd; and his tan-gōhr was created last. First everything was created in an state called in Pahlavi 'menog'(Menoee in modern Persian), meaning 'spiritual immaterial'. At zarathushtra.com: The baj are also prayers said for the dead on the occasion of a death anniversary. 172-73. The hōm containing the frawahr was pounded and mixed in with the milk, and so the three elements of Zardušt were reunited in the house of Purušāsp. This act is reminiscent of Ohrmazd’s own chanting of the same prayer in Bundahišn I.29-32 that rendered the Evil Spirit unconscious for 3,000 years before the spiritual creation. This is the personal homepage of Daniel Sheffield, a historian of the Persianate world and its intellectual, religious, and cultural traditions. The last story of miraculous rescue tells of the child being thrown into a lair inhabited by a she-wolf and her cubs (Dk. Sometimes Zardušt asks the questions of Ohrmazd on spiritual, cosmological, and ritual matters (e.g., in Pahlavi Rivāyat chaps. Purušāsp herded six white cows with yellow ears on to the grass and had Dugdhōv milk two calfless cows (awēšān gāwān dō azādagān) into whose milk the tan-gōhr of Zardušt had entered from the grass. Zoroastrianism's scriptures are the Avesta or the Zend Avesta [Pahlavi avesta=law, zend=commentary].The Avesta consists of fragmentary and much-corrupted texts; it is written in old Iranian, a language similar to Vedic Sanskrit. » Yashts Western or collaborative translations on-line: Most notably, it continued to reflect the pronunciation that preceded the widespread Iranian lenition processes, whereby postvocalic voiceless stops and affricates had become voiced, and voiced stops had become semivowels. 24-31) succinctly summarizes the debates that have ensued in modern scholarship. Then he pronounces the prayer formula yathā ahū vairyō, and the demon disappears. 226-38; see also ESCHATOLOGY i). His legendary stories nearly always have a didactic, not merely informative, purpose. The data of information. It was probably founded some time before the 6th century BCE in Persia (Iran). ducts a broad thematic survey of classical texts. What the meaning of the name is, cannot be stated positively. They are the prayers used by priests in purification ceremonies.
The script of the psalms has altogether 18 graphemes, 5 more than Book Pahlavi and one less than Inscriptional Pahlavi. 116-12; comm., pp. repr., 1996. 513-15), an excerpt from which suffices to illustrate (ibid., p. 513): Then to them Ahuramazda the creator says. At zoroaster.com » Khordeh Avesta (Kanga) These texts are collectively known as the Pahlavi texts. One day, as the child Zardušt plays with other children, Dūrāsrav and Brātrōkrēš seek to terrify them; the playmates run away from Zardušt, who quietly stands up to his enemies. Scripts. NEXT OF KIN MARRIAGE IN ZOROASTRIANISM), and he meets bitter resistance.
However, Avestan accounts do sustain the later literature, which claims Zoroaster was married and left some descendants.
After reflecting on the contents of the later, Persian Zartušt-nāma, West spends the remaining 21 pages of his Introduction (ibid., pp. There are 12 encoded punctuation characters, and many are similar to those found in Syriac. The second text is a fragment from the Fourth Book of Dēnkard, which sets out the history of the preservation of Zoroastrian liturgical books in ancient Iran under the auspices role of the Persian kings in the defense of Zoroastrianism, beginning with Darius III (336-31 BCE) and ending with Xosrō I (590-628 CE). It was probably the first Zoroastrian sacred text to be brought to England.
The term has been traced back further[4] to Avestan pərəthu- "broad [as the earth]", also evident in Sanskrit pŗthvi- "earth" and parthivi "[lord] of the earth".
In the Zoroastrian texts of the 9th-12th centuries, Akoman (Middle Persian for Akem Manah) is the second of Ahriman's (MP for Angra Mainyu) creatures (Bundahishn 1.24), devised to counter These works are in many cases priestly texts, in terms of their religious content and didactic style: as the first and archetypal Zoroastrian priest, Zardušt naturally figures in such Pahlavi texts. Zardušt chases him, throwing at him a stone as big as a house. In short, rather than being a historical personage, the Zardušt of the Pahlavi books is a theological and religious figure, whose being, life and teachings are exemplary and definitive for the communities that held him as their figurehead. In the episode following the struggle, Zardušt crushes the physical appearance of the demons, with the result that they can no longer circulate around the earth in visible form to play their foul tricks. Then, in a banquet that Purušāsp held in the presence of the two karbs, he asks Dūrāsrav to consecrate the meal on his behalf. AbeBooks.com: Pahlavi Texts: Marvels of Zoroastrianism (Part V: Books XI, XII, XIII and XIV), (The Sacred Books of the East, Volume 47): Contents Introduction MARVELS OF Zoroastrianism : DINKARD, BOOK VII : 1.
His legends are not merely hagiographical or romanticized in the sense historians sometimes dismiss them. In Zādspram (Anklesaria, 1964, XXI.8-22.10) there is a description of Zardušt proceeding to an assembly of the seven amahraspands (i.e., including Ohrmazd), in Iran, on the banks of the Dāitī. Arsacid Pahlavi is also called Parthian Pahlavi (or just Parthian), Chaldeo-Pahlavi, or Northwest Pahlavi, the latter reflecting its apparent development from a dialect that was almost identical to that of the Medes.[3]. When you received the religion from me, then I made an offering” (Pahlavi Rivāyat, chap. For example, the word for "dog" was written as ⟨KLBʼ⟩ (Aramaic kalbā) but pronounced sag; and the word for "bread" would be written as Aramaic ⟨LḤMʼ⟩ (laḥmā) but understood as the sign for Iranian nān. Book Pahlavi, instead of Inscriptional Pahlavi, was used in late Middle Persian inscriptions. The Vendidad is also a store of Zoroastrian history. The first section of this “Life” (Dk. Included in the Avestan fragments are the afringans which are liturgies of the outer circle - blessings offered during a Jashne / Jashan (thanksgiving) ceremony, and the Siroozeh or Sirozah (also called Siroja Yasht in India), short dedications to the thirty days of the month. Navsari . In Zoroastrian Middle Persian (Pahlavi) texts, the term xwēdōdah (Av. At zarathushtra.com:
As late as the 17th century, Zoroastrian priests in Iran admonished their Indian co-religionists to learn it.[21].
Pahlavi literature, the term refers to Middle Iranian (mostly Middle Persian) texts dated near or after the fall of the Sassanid Empire and (with exceptions) extending to about AD 900, after which Iranian languages enter the "modern" stage.
The first thing that Zardušt did at birth was to laugh. Coin of Ardashir I (r. 224–242) with Inscriptional Pahlavi writings.
» Zādspram (ed. Zoroastrianism, or Mazdayasna, is one of the world's oldest religions that remains active.
105-16. The Pahlavi text of the Sassanian period, 'Bundahishn', 'Foundation of Creation' contains most of the Zoroastrian myths. VII.5 is a short chapter, covering in a few lines all the rest of Zardušt’s earthly life (said to be 35 years). Idem, Vichitakiha i Zatsparam, Bombay, 1964.
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