Howdy, Stranger!
It looks like you're new here. If you want to get involved, click one of these buttons!
Quick Links
First people and animals were not mammals and they had wings/women laid eggs/Serpent saved Adam
This discussion has been closed.
It looks like you're new here. If you want to get involved, click one of these buttons!
Comments
Priest-King
Fravashi (Avestan: ???????? fravaṣ̌i, /frəˈvɑːʃi/) is the Avestan language term for the Zoroastrian concept of a personal spirit of an individual, whether dead, living, and yet-unborn. The fravashi of an individual sends out the urvan (often translated as 'soul') into the material world to fight the battle of good versus evil. On the morning of the fourth day after death, the urvan is imagined to return to its fravashi, where its experiences in the material world are collected to assist the next generation in their fight between good and evil.
In the 9/10th-century works of Zoroastrian tradition (Pahlavi books), Avestan fravashi continues as Middle Persian fravard (and -w- forms, fraward etc), fravahr, fravash or fravaksh.[1] The last days of a year, called frawardigan, are dedicated to the fravashis. The first month of the year as well as the 19th day of each month are considered under the protection of, and named after, the fravashis. The winged-disc symbol of Zoroastrianism is traditionally interpreted as a depiction of a fravashi.
The word fravashi is commonly perceived to have var- "to choose," as its root. From reconstructed *fravarti (/rt/ clusters in Avestan usually appear as /š/), fravashi could then mean "one who has been selected (for exaltation)." The same root, in the sense of "to choose/profess a faith," is found in the word fravarane, the name of the Zoroastrian credo.
Like most other Zoroastrian yazatas, the fravashis are not mentioned in the Gathas. The earliest mention of them is in the Old Avestan Yasna Haptanghaiti (Y. 37) which includes an invocation of "the fravashis of the righteous" (ashavan). In chapter 57 of the Yasna, the fravashis are responsible for the course of the sun, moon, and stars (and will do so until the renovation of this world), and in nurturing waters and plants, and protecting the unborn in the womb.
The principal source of information on the fravashis is Yasht 13 (frawardin Yasht), the hymn that is addressed to them and in which they appear as beings who inhabit the stratosphere, and aid and protect those who worship them, and in which the fravashis are presented on the same level as the lesser yazatas.[3] Yasht 13 is one of the eight "great" yashts, and at 158 verses the longest text in the collection, and one of the better preserved ones as well.[4] It is also the second-most frequently recited Yasht (after Yasht 1 to Mazda).[4] Several different authors contributed to the hymn, and its literary quality is uneven; while some verses are rich in traditional poetic phrases, others are of dully imitative prose.[3] The frequently repeated kshnuman (formulaic invocation) of Yasht 13 is "We worship the good, strong, bounteous fravašis of the righteous (ashavan)."
Yasht 13 begins with a cosmogonical chapter in which the Creator Ahura Mazda is portrayed as acknowledging that material creation was brought about with the assistance of "many hundreds, many thousands, many tens of thousands" of "mighty, victorious fravashis" (13.1-2). Moreover, Mazda is presented as acknowledging that without the help of the fravashis, cattle and men would have been lost to Angra Mainyu. "This declaration is wholly unorthodox, and unsupported by any other text."[3] Verses 14-15, as also several other verses scattered through the text, describe how the fravashis continue to sustain the material world and mankind in the post-creation phase of the world.This general, non-specific, meaning of the term Amesha Spenta also has an equivalent in the Vedic Sanskrit Vishve Amrtas, which is the collective term for all supernatural beings
Yasna 19.15 recalls that Ahura Mazda's recital of the Ahuna Vairya invocation puts Angra Mainyu in a stupor. In Yasna 9.8, Angra Mainyu creates Aži Dahaka, but the serpent recoils at the sight of Mithra's mace (Yasht 10.97, 10.134). In Yasht 13, the Fravashis defuse Angra Mainyu's plans to dry up the earth, and in Yasht 8.44 Angra Mainyu battles but cannot defeat Tishtrya and so prevent the rains. In Vendidad 19, Angra Mainyu urges Zoroaster to turn from the good religion by promising him sovereignty of the world. On being rejected, Angra Mainyu assails Zoroaster with legions of demons, but Zoroaster deflects them all. In Yasht 19.96, a verse that reflects a Gathic injunction, Angra Mainyu will be vanquished and Ahura Mazda will ultimately prevail.
In Yasht 19.46ff, Angra Mainyu and Spenta Mainyu battle for possession of khvaraenah, "divine glory" or "fortune". In some verses of the Yasna (e.g. Yasna 57.17), the two principles are said to have created the world, which seems to contradict the Gathic principle that declares Ahura Mazda to be the sole creator and which is reiterated in the cosmogony of Vendidad 1. In that first chapter, which is the basis for the 9th–12th-century Bundahishn, the creation of sixteen lands by Ahura Mazda is countered by the Angra Mainyu's creation of sixteen scourges such as winter, sickness, and vice. "This shift in the position of Ahura Mazda, his total assimilation to this Bounteous Spirit [Mazda's instrument of creation], must have taken place in the 4th century BC at the latest; for it is reflected in Aristotle's testimony, which confronts Areimanios with Oromazdes (apud Diogenes Laertius, 1.2.6)."[1]
Yasht 15.43 assigns Angra Mainyu to the nether world, a world of darkness. So also Vendidad 19.47, but other passages in the same chapter (19.1 and 19.44) have him dwelling in the region of the daevas, which the Vendidad asserts is in the north. There (19.1, 19.43–44), Angra Mainyu is the daevanam daevo, "daeva of daevas" or chief of the daevas. The superlative daevo.taema is however assigned to the demon Paitisha ("opponent"). In an enumeration of the daevas in Vendidad 1.43, Angra Mainyu appears first and Paitisha appears last. "Nowhere is Angra Mainyu said to be the creator of the daevas or their father."The jentil (or jentilak with the Basque plural), are a race of giants in the Basque mythology. This word meaning gentile, from Latin gentilis, was used to refer to pre-Christian civilizations and in particular to the builders of megalithic monuments, to which the other Basque mythical legend the Mairuak are involved too.
The jentil were believed to have lived alongside the Basque people. They were hairy and so tall that they could walk in the sea and throw rocks from one mountain to another. This stone throwing has led to several tales and explanations for ancient stone buildings and large isolated rocks. Even the Basque ball game, pilota, is ascribed to these stone-throwers. The tradition lives on in the Basque power games of stone lifting and throwing. Some attributed to the jentil the defeat of Roland in the Battle of Roncevaux, where the Basques defeated the Frankish army by throwing rocks on them. The giants were believed to have created the neolithic monuments, such as dolmens, found around the Basque Country.
a maggot, esp when used as bait in fishing SYNONYMS FOR gentle 1 clement, peaceful, pacific, soothing; tender, humane, lenient, merciful. 3 temperate. 5 noble. 7 manageable, docile, tame, quiet. If someone is docile, he is easily taught or handled.
1175–1225; Middle English gentle, gentil(e), from Old French gentil “highborn, noble,” from Latin gentīlis “belonging to the same family,” equivalent to gent- (stem of gēns ) gens + -īlis -le
Rabbi Elijah Ba'al Shem of Chelm is the oldest historical figure to have been contemporaneously known as a Baal Shem.[9] He was known to study Kabbalah. His descendant, Tzvi Ashkenazi, claimed that he created a Golem using the power of God's name.[10] He received the title of Ba'al Shem because of his creation of this anthropomorphic being through the use of "Shem"
When he say yemen he mean Israelites
The Thousand Year Reign
20 Then[a] I saw an angel descending from heaven, holding[b] in his hand the key to the abyss and a huge chain. 2 He[c] seized the dragon—the ancient serpent, who is the devil and Satan—and tied him up for a thousand years. 3 The angel[d] then[e] threw him into the abyss and locked[f] and sealed it so that he could not deceive the nations until the one thousand years were finished.2 Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down:
3 And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them