Document Type : Research original ,Regular Article
Authors
1
Ph.D. Candidate of Ancient Culture and Languages, Institute for Humanities and Cultural Studies,Tehran, Iran
2
Professor of Ancient Culture and Languages, Institute for Humanities and Cultural Studies, Tehran, Iran
3
Associate Professor of Ancient Culture and Languages, Institute for Humanities and Cultural Studies, Tehran, Iran
10.30465/ls.2024.47321.2163
Abstract
The Avestan word daēnā- literally means “perception, vision, view, insight, self, conscience and even religion.” Yašt 16, dēn yašt is named after daēnā māzdaiiasnī-, although in its content it is dedicated to cistā. cistā is a goddess of path. The epithets ascribed to her in the first verse of the Yašt 16 indicate her function as a guide. One of the functions of daēnā, both in Gāhān and New Avesta is her role as guide and spiritual leader. In the Sirōzag, cistā is worshipped in the day named in honor of daēnā. Yašt 10.126 makes cistā- the upamana- of the daēnā, that is to say something like her “alter ego”. Some researchers have translated upamana- as “alter ego” or “double”, therefore considered cistā as “alter ego” of daēnā. In this research, these two words will be examined from the etymological point of view. Then, through Avestan texts, each of them will be discussed in order to understand their similarities and resemblances. According to the available evidence, it does not seem that cistā is daēnā-'s “alter ego”. One should assume that the two deities overlap in functions.
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