Zam

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See also: ZAM

Zam (Zām) is the Indo-Iranian[1] concept for "earth" (as in soil, land, ground), prototyped as a chemical element in ancient philosophy, and as a minor Yazata in Zoroastrianism and later Persian mythology.

The term 'Zam' exists with the ==In the Avesta== The Zamyad Yasht, the devotional text of the Avesta named after Zam, has little to do with "earth": The first eight chapters of that hymn simply enumerate geographical landmarks, while the rest of the hymn is in praise of those who possess kavaem khareno "royal glory". These remaining verses begin with the creation of the earth, that is with a verse to Ahura Mazda (chapter 10), and closes with a verse to the Saoshyant (89). In between, it contains verses invoking the Amesha Spenta (15), Mithra (35). Mortals invoked include Yima (31), Thraetaona (36), the Kayanian dynasts (66-72), Zarathushtra (79) and Vishtaspa (84). According to Darmesteter, "this Yasht would serve as a short history of the Iranian monarchy, an abridged Shahnameh."[2]

Dhalla considers the Zamyad Yasht an example of a simple concept being elevated to the rank of an angel.[1] For Zam, this probably occurred as a linguistic conciliation between Zam and Armaiti (Avestan, middle Persian: Spendarmad), the Amesha Spenta responsible for the world. Notwithstanding the dedication of the 28th day of the month, and in ancient philosophical belief, Zam's manifestation as one of the chemical elements (earth, fire, water, air), Zam is not a particularly significant divinity. Dhalla goes so far as to say "her personality is very insipid as compared with Armaiti, who, as we have seen, has the earth under her care and is, in fact, a more active guardian genius"[1]

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[edit] In Zoroastrian tradition

In the Pahlavi Shayest Na-Shayest ("[what is] Proper and Improper"), an enumeration of the qualities that each divinity epitomizes associates Zam (MP: Zamyad) with "conclusiveness". What this is supposed to mean remains unclear. In contrast, Armaiti is identified with "fruitfulness".[3]

In the Pahlavi Counsels of Adarbad Mahraspandan the author advises his readership not to take medicine on the day of the month dedicated to Zam.[4]

In the Pazend Afrin-i haft Amshespand ("Blessings of the seven Amesha Spenta"), Zam is joined by Amardad, Rashn and Ashtad (Ameretat, Rashnu and Arshtat) in withstanding the demons of hunger and thirst.[5]

The last hymn recited in the procedure for the establishment of a Fire temple is the Zamyad Yasht. This is done because to achieve the required 91 recitals in honor of the Yazatas, would in principle require each of the 30 hymns associated with the divinites of the 30 days to be recited thrice with one additional one. However, the first three recited are dedicated to Ahura Mazda, leaving 88, and 88 modulo 30 is 28, the day-number dedication of Zam.[6]

From among the flowers associated with the yazatas, Zam's is the Basil (Bundahishn 27).[7]

[edit] References

  1. ^ a b c Dhalla, Maneckji Nusservanji (1938). History of Zoroastrianism. New York: OUP. 
  2. ^ Darmesteter, James (1883). "Yasht 19: Hymn to the Earth". Sacred Books of the East 23. Oxford: OUP. 
  3. ^ West, Edward William (1880). Sacred Books of the East 5. Oxford: OUP.  ch. 23.
  4. ^ Jamasp-Asa, J. D. (ed., trans.) (1897). "Counsels of Adarbad Mahraspandan". Pahlavi Texts. Bombay: K. R. Cama Oriental Institute.  p. 71.
  5. ^ Antia, E. E. Kersaspji (ed., trans) (1909). "Afrin-i haft Amshespand". Pazend texts collected and collated. Bombay: K. R. Cama Oriental Institute.  pp. 86-88.
  6. ^ Modi, Jivanji Jamshedji (1922). The Religious Ceremonies and Customs of the Parsees. Bombay: British India Press.  pp. 219-220.
  7. ^ Anklesaria, Behramgore Tehmuras (ed., trans.) (1956). Zand-Akasih: Iranian or Greater Bundahishn. Bombay: Rahnumae Mazdayasnan Sabha.  pp. 153

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