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Iranian Women in the Avestan Period
In
recent years, some authors, basing their conclusions on the genders of the
Amesha Spentas, the divine attributes of God in the Zarathushtrian
religion, have concluded that for Zarathushtra, men and women are equal,
though at least one individual writer has expressed an opposite view. It
is important to remember that Avestan words, like some contemporary
languages, have masculine, feminine and neuter genders.
These authors suggest that the first three, Vohumanah (good thinking),
Asha (truth), and Khshathra (spiritual power) are masculine and the last
three, Aramaity (serenity), Haurvatat (wholeness), and Ameretat
(immortality) are of feminine gender. Therefore even in the deity system,
the equality of man and woman is intended. Another author contends that
Vohumanah, who governs the mind, is superior to Armaity and consequently
this is the proof of the superiority of the male gender over the female.
The aforementioned theories are not based on concrete facts, because the
first three attributes are not linguistically masculine, but neuter.
Meanwhile the list of the attributes is not based on a hierarchy. For
example, no one can say whether Asha (truth) is superior to Ameretat
(immortality) or vice versa. Some writers contend that since in
Zarathushtra's chosen name of God, Ahura Mazda, Ahura is linguistically
masculine and Mazda feminine, the prophet even in choosing the name of God
has carefully observed the equality of the sexes. According to the rule of
the Avestan language, when two words with opposite genders are grouped
together, a masculine pronoun should be followed. However, Zarathushtra
many times addresses Ahura Mazda with a neuter pronoun. The Prophet's
intention is to avoid personifying God. If one concludes that the equality
of the sexes is intended here, it will be a personal view, and not
necessarily universally accepted.
For better insight into women's rights during the Avestan era, one should
begin with the hymns of Zarathushtra, the Gathas, and avoid searching for
personal views. Zarathushtra in the Gathas addresses men and women equally
and even in some verses, calls to women first. His teachings are for all
humans all over the world; they transcend gender, nationality, and race.
We quote Yasna 46/10: "Wise Lord, whoever in this world, man or woman
performs the best in life, good deeds according to righteousness and
service to humanity based on good mind, I shall accompany them in
glorifying you and shall with all of them cross the bridge of judgment.
" In this verse Zarathushtra declares that man and woman, wherever
they are, through the deeds of good mind and service to people, will
equally receive spiritual rewards. In the next verse 46/11, the prophet
proclaims that the political leaders (Kavis) and the religious leaders (Karapans)
have joined their forces and exploit people by coercion, but they shall
receive retribution when approaching the sorting bridge.
Considering the above two verses one can conclude that for the prophet,
the criteria necessary to receive salvation are the deeds of good mind -
therefore, power, gender, position, and rank have no part in the judgment.
Power and wealth per se do not guarantee the rewards unless they are
generated through honesty and righteousness, and are exercised in the
service of humanity. The same concept is illustrated in Yasna 51/22:
"The men and women who act according to righteousness, the Wise Lord
recognizes them best for their good deeds and worship. Those who have been
in the past and who are such at present, I shall with reverence recall
them by name." Some scholars consider this verse as the predecessor
of Yenghe Hatam, one of the sacred Zarathushtrian prayers cited in Yasna
27.
"The men and women whose deeds are in accordance with righteousness,
the Wise Lord recognizes best for their reverence, and in our part we
venerate them." In other words, men and women through righteousness
can devote their best reverence to Ahura Mazda and equally be glorified:
Human rights and the equality of man and woman are vividly described in
other Avestan texts outside of the Gathas as well. The Haptanghaiti,
composed in the Gathic language soon after the prophet's time, confirms
the true status of women in the early Avestan era. In Yasna 39/2: The
souls of the men and women wherever they are born who strive for the glory
of righteousness are praised. In the next stanza, first virtuous women and
then men who live in accordance with good mind and serenity are praised.
In many sections of the earlier Avestan writings virtuous men and women
are named and glorified together. In the Farvardin Yasht more than three
hundred men and women are mentioned and their Fravahars all over the world
are commended. Just as human beings, whether men or women are glorified
for their virtues and chastity, their retribution for deviation from the
path of truth is also equal and they are reprimanded for sins and deceit (Yasna
61/2,3).
In Yasna 13/I the Wise Lord is named the spiritual leader of the master of
the house, village, city, and country and the spiritual leader of women.
In Yasna 41/2, part of the Haptanghaiti, complete equality of man and
woman's rights and their status in both material and spiritual worlds is
expected. Here, the issue of a good leader, regardless of gender, is
addressed: "May a good ruler, man or woman, reign in both the
material and spiritual existences." Thus, not only are women equal
before God, but in regard to leadership they too enjoy the same quality
and standing as men. Likewise, they have an equal responsibility in the
dissemination of knowledge and science: "Whatever a man or a woman
knows that is good and right, not only should they practice, but inform
others to perform accordingly". The same equality exists in regard to
the propagation of religion. In Yasna 68/12, an expression of good wish
and support is made for all the women and men, girls and boys who strive
for good deeds and propagating the path of truth.
Marriage in the Avestan Era
As noted, in the Avestan era men and women were socially equal and they
were praised because of their virtues and decency, while in other
countries as Sumeria, Babylonia, China, India, Egypt and the two advanced
countries of Rome and Greece women were deprived of their basic rights. In
ancient Greece, regarded as the cradle of European civilization, a girl in
her father's home, and thereafter in her husband's residence, had no right
or authority. At the time of marriage the father did not ask her view
about her choice of a husband and she was obliged to follow the will of
her father and then of her husband.
With the advent of Zarathushtra and his religious innovations, there was
outstanding progress in the social status of women. The text of the Gathas
illustrates that girls not only enjoyed a respectful position but they had
the full freedom to choose their spouse. This social liberty is in
compliance with the principles of freedom of choice and human dignity that
is emphasized in the entire text of the Gathas. In Yasna 53/3
Zarathushtra, as a father, expresses a wish for his youngest daughter,
Pourochista: "May God grant you him who is steadfast in good mind and
united with righteousness and with the Wise One. Therefore consult with
your wisdom and decide in full tranquillity." As noted, the desired
husband is one who adheres to good thinking and righteousness and there is
no mention of power or wealth. It is interesting that in the first verse
of this Yasna, Zarathushtra declares that all his wishes have been
fulfilled and God has granted him a happy and holy life through all
Eternity. Finally Pourochista informs her father of the decision and she
hopes that the glories of the life of good mind come to her as a righteous
woman dwelling among the righteous people. It is not surprising that
Zarathushtra considers the holy and virtuous life of good mind a reward
for himself and his family and avoids any materialistic desire. This is in
compliance with the spirit of the Gathas, and in different verses he
entreats God to grant good thinking and spiritual power to Gushtasp and
other disciples so that they can spread his message (Yasna 28/7).
In Yasna 53/5, 6, and 7, in a public wedding ceremony Zarathushtra
addresses the newlywed couples. These noble words, although they are
nearly four thousand years old, remain new and glorious and are practical
at any time in any part of the world. It should be noted that the new
brides are addressed first: "These words I speak to you, maidens and
new husbands, and hope you bear them in your minds carefully. Always live
according to the principles of good mind and love, try to surpass each
other in truth and righteousness so that you reap the reward of joy and
happiness. Strive to avoid the lures of this material life and stop the
progress of hypocrisy and deceit. Do bear in mind the wealth and joy that
are acquired through the wrong deeds, which ultimately result in
woefulness. Disassociate yourselves from temptation and untruth at once,
as wrong ends in grief and bad reputation. It destroys happiness for the
wrongful, it defiles truth and with that, one destroys spiritual life. But
the reward of this fellowship shall be yours as long as you, the young
couples remain in weal and woe with love and fidelity in matrimony. If you
abandon the fellowship, then the last word uttered is woe. The wrongful
and wicked ones eventually fail and will be derided by the people."
At last Zarathushtra's message of peace is heard through the dark ages of
history: Once again women are mentioned first: "May women and men by
the leadership of just and righteous leaders enjoy peace and well-being.
May hypocrisy and deceit be vanished and may the Great Wise Lord come to
us. The greatest are those who restrain violence and bloodshed. May
killing and wounding be prevented, tribulation and hardship be ended and
the righteous meek and poor enjoy a better life in the chosen
dominion." This indicates establishment of the universal fellowship
that at the end (Yasna 54/1 ) is rewarded to the virtuous men and women.
"May the desired fellowship come for the support of men and women and
for the support of good mind, so that the conscience of every person earns
the reward of righteousness, a wish regarded by the Wise God."
As noted, if one is looking for a period of history to demonstrate the
perfect equality of woman and man and exaltation of human dignity, he
should refer to the early Avestan era. The fundamental reason for women's
status at this era is the teachings of Zarathushtra. Application of the
attributes as Nmano Pathni or "Lady of the House" and Graha
Pathni "Leader of the House" to women in the Avesta signifies
the degree of respect and their true standing in the Avestan society.
Women before and after their wedding enjoyed complete freedom.
Zarathushtra in Yasna 30 addresses men and women and cautions them against
coercive acceptance and blindly following a doctrine. Regarding married
life, he advises his hearers not to deviate from the path of truth and to
avoid inappropriate pleasures, and to choose a spouse who stays with good
mind and righteousness. However, he leaves all free to decide by
recommending that they consult with their own wisdom and make their
decisions in serenity.
In this glorious era not only were women equally responsible for the
progress of society, the propagation of religion, and the dissemination of
knowledge and science, but they also enjoyed the same standing in the area
of social and religious leadership. Thus their reward in this world, like
that of men, is universal fellowship, peace and serenity, and in the
spiritual world, eternal bliss that awaits once they have passed over the
bridge of judgment.
After the Avestan era, due to various factors such as contact with
different nations, intermingling of the Zarathushtrian religion with alien
concepts, and deviation from the original teachings, women's prominent
standing in the society diminished. The book of the Vendidad and other
writings of the Achaemenian and Sassanian eras show this decline. Even in
this period, despite all the deviations, many examples of women's rights
and liberty remain, due to the influence of the original teachings. These
examples show, to a certain degree, the continuity of the Avestan era in
the Zarathushtrian religion of later times.
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Darius Jahanian, M.D. is an obstetrician-gynecologist in the Kansas City area, with degree from University of Tehran and Washington University, St. Louis. He is a co-founder and president of the Fravahar Zoroastrian Youth organization of Tehran. Darius served as trustee of the Rostam Guiv Trust of California 1981-89, is a trustee and VP of the Rostam Guiv Foundation of New York since 1990, and its president since 1992. He is a founder and two-term president of the Zoroastrian Association of Kansas. A noted author and lecturer on the Zoroastrian religion, Darius also teaches religion classes for children.
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Source/Extracted From: Vohuman.org - A Zoroastrian Educational Institute
Please note: CAIS has the privilege to publish the above article originating from the above-mentioned source, for educational purposes only (Read Only). This article has been published in accordance with the author(s) / source' copyright-policy -- therefore, the ownership and copyright of this page-file remains with the author(s) / source. For any other purposes, you must obtain a written permission from the copyright owner concerned. (Please refer to CAIS Copyright Policy).
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"History is the Light on the Path to Future" |
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Encyclopaedia Iranica
The British Institute of Persian Studies "Persepolis Reconstructed"
The British Museum
The Royal Asiatic Society
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