The threefold code remains an essential element in living Zoroastrianism, and has gained, if possible, a still greater prominence among those reformists who seek radically to simplify their ancient faith. 35.3) this amounts to behaving according to aša (q.v.) and, as befits a religion which teaches that happiness is a positive good, Manuščihr, asked for a criterion by which to assess virtue ( kirbag), replied: “Every thought, word, and act whose outcome is contentment ( rāmišn), goodness ( nīkīh), and a praiseworthy recompense ( pādašn ī burzīšnīg) (is) well spoken, well thought, and well done” ( Dādestān ī dēnīg, pt. 37) of activities exemplifying good thinking, speaking, and acting. 120) Ḵosrow I declared the effective propagation of the religion’s truth lay “not so much in discussion as in purity of thought, word, and act, the guidance of the Good Spirit and worship of the yazads.” Several detailed lists are given in the Pahlavi books (e.g., Mēnōg ī xrad, chap. The threefold ethic is prominent also in Middle Persian texts. In the Haδōḵt Nask 2.24-25 the Daēna (q.v.) who meets the departed soul of a righteous man identifies herself as his good thoughts, words, and acts, by which he has made her beautiful and (2.33-34) the soul then ascends, figuratively, through the three stages of Humata, Hūxta, Huvaršta, to Paradise. It is on the sum of all these from throughout his mature life that an individual’s salvation depends, for all are weighed in the scales of justice when the soul is judged. 19.17) the seven great Aməša Spəntas (q.v.) themselves are perceived as meditating on good thoughts, words, and acts. 5.21 speaks of the good man “who purifies himself through good thoughts. acts” ( frayō.humatō frayō.hūxtō frayō.huuarštō), and Vd. 57.14 a good man is defined as one “rich in good thoughts. The threefold formula is alluded to repeatedly in the Young Avesta (see Schlerath, 1968, II, p. I pledge myself to the well-thought thought. 8 runs: “I profess myself a Mazdā-worshipper and follower of Zoroaster, having pledged myself to and avowed the faith. Its last sections form part also of the daily obligatory prayers. 12, the Fravarānē (q.v.), whose kernel may be the profession of faith required of early converts to Zoroastrianism (Nyberg, p. 82).Ī very important reiteration of this moral code comes at the end of Y. This code has been seen as a moral extension of the threefold professional demand made of a priest, who to perform an act of worship effectively needed right intention, right words, and correct rituals (Boyce, 1979, p. 31-33, 45-50) and, if this attribution is correct, the prophet can here be seen defining for his followers with simple clarity an ethical code referred to repeatedly in more complex and subtle ways in the Gathas (Schlerath, 1974, pp. We are not those who denigrate good (things).” The next verse declares: “That have we chosen for ourselves, O Wise Lord, that through beautiful Aša we may think, say, and do what, of the actions which there are, should be best for the two existences.” A number of scholars have assigned, with different levels of convictions, the composition of YHapt. 38) runs: “We are those who welcome the good thoughts, good words, and good acts which, here and elsewhere, are and have been realized. 35.2), which (following Narten’s German translation, 1986, p. formula is at the beginning of Yasna Haptaŋhāiti ( Y. The Pahlavi renderings are humenišn(īh) hu-gōwišn(īh) hukunišn(īh). In form verbal adjectives, meaning “well thought, well said, well done,” they were substantivized to mean “good thought, good word, good act” (Narten, 1986, p. HUMATA HŪXTA HUVARŠTA, three Avestan words which encapsulate the ethical goals of Zoroastrianism.
0 Comments
Leave a Reply. |
Details
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |