ゾロアストラ周邊論

Abstract

After investigations morphological as well as semantic, the author has come to the conclusion that gathic airyaman, x^vaetu and vərənəna mean respectively pagan (anti-Zarathushtrian) priests, free citizen (x^vaetu: tu-to √<tu/tav>-), and workmen (vərəzəna-to √<varaz>-) and that all these terminologies were introduced by Zarathushtra with religious deliberation. According to the writer, airyaman may rather be accepted in the meaning of Skt. svamin- "lord" -- meaning ascribed to arya- by Panini. Gathic airyaman has therefore religio-socialistic meaning rather than ethnological one. The anti-Zarathushtrian priests called most probably themselves airyaman "lord" which appellative Zarathushtra must have preferred to any other one, because he rejected the then existed aθravan so comprehensively denoting the priesthood as a whole, in order to come to the specific terminology saosyant. The priests in collaboration with the Prophet, i.e. saosyant's, made sacrificial ceremony as zaotar. Aθravan appears instead of Gathic saosyant as early as in Yasna Haptanhaiti while in Yasna 12 makes its first appearance x^vaetvadaθa "next of kin marriage", not yet referred to in Yasna 53 though apparently so adequate as wedding-Gatha. Xaetvadaθa i.e. x^vaet-vadaθa, not, according to the author, x^vaetu-vadaθa" originated most probably in North-West Iran and was later incorporated into and justified by the Zoroastrianism. The author has demonstrated it by citing Matiyan i hazar datastan, Strabon, Karnamak and Agathias, and has come to the conclusion that the ousting of gathic saosyant by aθravan and the justification of x^vaetvadaθa are nothing but the syncretisms to which has been underlying from the outset the teachings and tenets of the Prophet of ancient Iran. Lastly p.64 (n. 28) the author has given a Jap. horoscope found in 『Zoku Gunsho-Ruiju』 Vol. 908 and other documents which horoscope may date back to a common source with that in Bundahisn A 51f.