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Updated: May 21, 2025
The Parsî, representative of a splendid tradition, but whose religion, as it now, is, as has been well said, "a religion of fragments" only he will trace back his religion to his own great Prophet, the Prophet of the Fire, who led the exodus from the centre of Asia and guided His people into what we now call the land of Persia.
They came from Parsi centres through older circles of Moslem civilisation which were sympathetic towards Persia. Generally speaking they were trustworthy transmitters. As a matter of fact the Shuubiya turned only to the Parsi circles for materials and in the explanation of the material they did not distinguish them from their other sources.
Again, the angel Vohu-manô, or "good thought," was reduced, by means of the Parsi form Bahman, to the Sanscrit bâhumân, "a long-armed god." At length came Burnouf. From the time when Anquetil had published his translation, that is to say during seventy years, no real progress had been made in knowledge of the Avesta texts.
Continuing our comparison with the Parsi literature, we notice that a similar kind of antithesis is most commonly employed there. In the Parsi ecclesiastical literature of an ethical nature we find definitely settled what is "proper" and, on the other hand, what is "improper."
Omitting the Jewish and Parsi groups, the Brahmanic and other religions of India, and the Chinese Confucian cult, three great religions have divided the world among them, Buddhism taking Eastern Asia, Islam Western Asia and Northern Africa, and Christianity Europe and America.
His Excellency's curiosity was aroused; and asking the Parsi the name of his scantily-clad comrade, he was informed that the man was a rich fisherman, who from time to time was accustomed to spread out his piles of gold and silver in the street to dry.
He saw that two causes had misled Anquetil: on the one hand, his teachers, the Parsi dasturs, either knew little themselves or taught him imperfectly, not only the Zend, but even the Pahlavi intended to explain the meaning of the Zend; so that the tradition on which his work rested, being incorrect in itself, corrupted it from the very beginning; on the other hand, as Sanscrit was unknown to him and comparative grammar did not as yet exist, he could not supply the defects of tradition by their aid.
He was in addition a profound Oriental scholar as to languages, history, and religion. He was D.D., F.R.S., and Vice-Chancellor of Bombay Univ. Among his works are The Parsi Religion , The Lands of the Bible , India Three Thousand Years Ago, and Memoirs of the Cave Temples of India. Scholar and statesman, b. in Lincolnshire, was at Camb., and held various high positions under Queen Elizabeth.
For he was the solitary representative of his category of translators of ethicodidactic books intimately connected with the problems of the Paris religion. Possibly Umar ibn Farrukhan was the first to introduce this species of literature into Arabic, and we must add, employed for his material as well as ideas Parsi tracts.
They were received with great courtesy and conducted to seats, where a plentiful supply of tobacco and betel awaited them. At half-past seven, Jadu Babu presented the bride-elect to her future family. She looked charming in a Parsi shawl and Victoria jacket, decked out with glittering jewels, and sat down near Amarendra Babu, after saluting him respectfully.
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