曾德—阿维斯陀，第二部：西罗扎、亚什特、尼亚耶什
- 语言:
- 英语
- 译者:
- James Darmesteter
- 状态:
- 选辑或部分作品
- 作者归属:
- 佚名或集体成书
- 文本状况:
- 文本清晰 · 3 段无法辨读，已从回答中排除
- 篇幅:
- 约 110,000 词 · 530 个段落
引用本作品
- APA阿维斯陀. (n.d.). 曾德—阿维斯陀，第二部：西罗扎、亚什特、尼亚耶什. SigPhi. https://sigphiai.com/zh/works/avesta/the-zend-avesta-part-ii-sirozahs-yasts-nyayis-sbe-vol-xxiii
- MLA阿维斯陀. "曾德—阿维斯陀，第二部：西罗扎、亚什特、尼亚耶什." SigPhi, https://sigphiai.com/zh/works/avesta/the-zend-avesta-part-ii-sirozahs-yasts-nyayis-sbe-vol-xxiii.
- Chicago阿维斯陀. 曾德—阿维斯陀，第二部：西罗扎、亚什特、尼亚耶什. SigPhi. https://sigphiai.com/zh/works/avesta/the-zend-avesta-part-ii-sirozahs-yasts-nyayis-sbe-vol-xxiii.
内容简介
《东方圣书》中《阿维斯塔》的第二部分：《耶施特》《西罗扎》与《尼亚伊什》，即献给诸神的颂歌与日常祷词。
背景与流传
《耶施特》是《阿维斯塔》中文学性最强的部分，也是保存琐罗亚斯德以前旧材料最多的部分：它们是献给密特拉、阿娜希塔、韦雷特拉格纳、弗拉瓦什等神格的颂歌——琐罗亚斯德教并未取缔它们，而是将它们吸纳进来，故其价值有二重，既属宗教，也属神话。其中《密特拉耶施特》尤为紧要，是关于那位后来在整个罗马帝国拥有独立崇拜的神祇的主要史料。《尼亚伊什》是向日、月、水、火所作的祷词；《西罗扎》则是一月三十日各日的祈请。《阿维斯塔》宗教上的核心——琐罗亚斯德的《伽萨》——在第三部分。达梅斯特泰译，一八八三年。
这是编辑性背景，不是可引用的来源：与作品本身的段落不同，这些说明无法在语料库中核对。
friendly ^, and who is more powerful to destroy than all other creatures^; to the heavenly Wisdom^, made by Mazda ; and to the Wisdom acquired through the ear ^, made by Mazda, 3. Ardibehej-t. To Asha-Vahi^ta, the fairest^; to the muchdesired Airyaman, made by Mazda "^ ; to the instrument made by Mazda ^ ; and to the good Saoka ^ with eyes of love ^°, made by Mazda and holy. ^ Akh^ti does not so much mean Peace as the power that secures peace ; see note 4. ^ Ham-vai«ti, from ham-va (Yt. X, 141); possibly from van, to strike : ' Peace that smites.' * Taradhatem anyaij' daman, interpreted : tarvinitartftm min zaki Sn daman pun anashtih akar kartan (Phi. Comm.), ' more destroying than other creatures, to make Non-peace (Anakhjti) powerless.' ^ Asnya khratu, the inborn intellect, intuition, contrasted with gaosho-sriita khratu, the knowledge acquired by hearing and learning. There is between the two nearly the same relation as between the paravidya and aparavidya in Brahmanism, the former reaching Brahma in se (parabrahma), the latter jabdabrahma, the word-Brahma (Brahma as taught and revealed). The Mobeds of later times interpreted their name Maguj, i^jJ^^, as meaning, ' men without ears,' (_Py\.*, ' pour insinuer que leur Docteur avait puisd toute sa science dans le ciel et qu'il ne I'avait pas apprise par I'ouie comme les autres hommes ' (Chardin, III, 1 30 ; ed. Amsterdam). ' See Yt. III. ' See Vend. XXII. * The 'golden instrument' mentioned in Nyayii- I, 8. ® A personification of the Ormazdean \veal; cf. Vend. XXII, ^° Vouru-doithra, kamak doisr; she is 'the genius of the good SIROZAH I. 5 4. Shahrevar. To Khshathra-vairya; to the metals^; to Mercy and Charity. 5, Sapendarmad.…