Clawfish spit crush7/10/2023 In the 11th/17th century a Parsi priest wrote in Persian verse a Farżīyāt-nāma “Book of duties” to instruct his community (ed. These cite authority, from the Vidēvdād onward, to justify then current practices. Dhabhar, 1932) consist of treatises written at intervals between 8 by Persian priests in answer to questions from their coreligionists in Gujarat. These cannot be closely dated, but the Persian rivāyats (ed. Subsequently several texts of this type were written in Persian they are called Ṣad dar “a hundred gates.” The most important are the Ṣad dar-e naṯr and Ṣad dar-e Bondaheš (ed. Kanga), and other aspects of cleansing were dealt with by the same high priest in his miscellaneous Dādistān ī dēnīg (q.v. of several individual chapters in articles by M. The major cleansing rite is the subject of Mānuščihr’s Epistles, written in the 9th century c.e. Anklesaria, 1962), and those attributed to Ādurnfarnbag and Farnbag-Srōš (ed. Williams), the rivāyat attributed to Ēmēd ī Ašawahištān (ed. These are the Pahlavi rivāyats closely associated in the manuscripts with the Dādistān ī dēnīg (ed. Similar works were compiled or written in early Islamic times, when again the presence of foreigners sharpened awareness of the purity code. Tavadia), which is attributed to the later Sasanian period. The oldest collection is the Šāyest nē šāyest (ed. These transmit miscellaneous teachings, with instructions about purity and ethics being regularly intermixed. It became the basic authority on cleansing for the Zoroastrian communities and is repeatedly cited or paraphrased in a series of works classified as rivāyats. The Pahlavi translation of the Vidēvdād, with glosses and commentaries (its zand), belongs to the Sasanian period, although commentaries were added down into Islamic times (ed. A trace of apparent Hellenistic influence appears in the Vidēvdād in the use there of a system of short measures corresponding to the Greek one (Henning, pp. Greater Media was heavily colonized by Hellenes (Polybius, 10.27.3), and evidence from Egypt and Israel under Macedonian rule shows that the presence of these foreigners made local priests think intensively then about their purity laws, seeking by them to fence off and guard their communities from contamination. This has led scholars to attribute the final compilation of the Vidēvdād to post-Achaemenid times, either to the Median magi in the Parthian period or earlier under the Seleucids. Many of the texts contained in the Vidēvdād are written in faulty Young Avestan or give the appearance of fragments of texts put together without concern for grammar. Wolff on the meaning of the name, see Benveniste), it being the demons, dēvs, who as Angra Mainyu’s agents bring uncleanness. In the surviving Avesta, aspects of cleansing are treated in the Vidēvdād (or Vendīdād), the “Law against demons” (ed. Cleansing is conceived as a cosmic and individual activity is an essential element in Zoroastrianism, which teaches that the assault of the Evil Spirit, Angra Mainyu (see ahriman), brings defilement on all the good creations of Ahura Mazdā and that they, in their struggle for salvation, must ceaselessly strive to rid themselves of it.
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