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The Qesse-ye Sanjān is the only real surviving account of the emigration of Zoroastrians from Iran to India to shape the Parsi ('Persian') group. Written in Persian couplets in India in 1599 through a Zoroastrian priest, it's a paintings many be aware of of, yet few have truly learn, not to mention studied intensive. This booklet presents a romanised transcription from the oldest manuscripts, a chic metrical translation, precise statement and, most significantly, an intensive new conception of the way one of these textual content will be "read," i.e. no longer as a historic chronical yet as a constitution of Zoroastrian identification, starting place fable and justification of the Parsi presence in India. The e-book fills a lacuna that has been acutely felt for a very long time.
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The Qesse-ye Sanjān is the only surviving account of the emigration of Zoroastrians from Iran to India to shape the Parsi ('Persian') group. Written in Persian couplets in India in 1599 through a Zoroastrian priest, it's a paintings many understand of, yet few have really learn, not to mention studied extensive. This booklet offers a romanised transcription from the oldest manuscripts, a sublime metrical translation, exact observation and, most significantly, a thorough new concept of the way the sort of textual content might be "read," i.
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Extra info for The Zoroastrian Myth of Migration from Iran and Settlement in the Indian Diaspora (Numen Book Series ; Texts and Sources in the History of Religions)
Bahman, however, seems to have put everything he knew of poetic art into this section of the text, in metaphor, simile and other dramatic devices, expecially in imitation of the epic poet Ferdowsi. In several respects the scenes are of symbolically central importance to the QS. First, the battles that follow are significant as the third of three rites of passage into India, the first two having been the rite of the natural elements of the storm at sea and the political negotiations of entry and settlement in the rajah’s territory.
E. consciously borrowed from the apocalyptic narrative of the Zand ī Wahman Yasn. It is rather that all three texts are part of a long religious tradition which is expressed in mythological and theological narratives of warring opposites, of good against evil, most naturally expressed in imagery of invasion, battle, war, victory and defeat. At this point in the QS the triumphant end of the first battle is couched in terms which are more mythologically resonant than would be the case if this were just a victory over a marauding invader.
1–38 fol. 557 recto, vv. 39–91 fol. 557 verso, vv. 92–133 fol. 558 recto, vv. 134–177 fol. 558 verso, vv. 178–219 fol. 559 recto, vv. 220–260 fol. 559 verso, vv. 261–301 fol. 560 recto, vv. 302–342 fol. 560 verso, vv. 343–382 fol. 561 recto, vv. 383–423 fol. 561 verso, vv.
The Zoroastrian Myth of Migration from Iran and Settlement in the Indian Diaspora (Numen Book Series ; Texts and Sources in the History of Religions) by Williams