Mah

Mångha(måŋha) is theAvestanfor "Moon,month",equivalent toPersianMāh(ماه‎;Old Persian𐎶𐎠𐏃māha). It is the name of thelunar deityinZoroastrianism.The Iranian word is masculine.^[1]Although Mah is not a prominent deity in theAvestan scripture,hiscrescentwas an important symbol of royalty throughout theParthianandSassanidperiods.

The Iranian word is cognate with the Englishmoon,from PIE*mēns

Avesta[edit]

Although there are two Avestan hymns dedicated to the Moon, he is not a prominent divinity. In both the thirdNyaishas well as in the seventhYasht,the 'moon' more commonly spoken of is the physical moon. In these hymns, the phases of the moon are described at length.Ahura Mazdais described to be the cause of the moon's waxing and waning, and theAmesha Spentasevenly distribute the light of the moon over the earth.^[2]TheFravashisare said to be responsible for keeping the moon and stars on its appointed course.^[3]The sun, moon, and stars revolve around the peak ofHara Berezaiti.^[4]

The Moon is however also "bestower, radiant, glorious, possessed of water, possessed of warmth, possessed of knowledge, wealth, riches, discernment, weal, verdure, good, and the healing one".^[5]"During the spring, the Moon causes plants to grow up out of the earth".^[6]

The Moon is repeatedly spoken of as possessing thecithra^[a]of the primeval bull. This is an allusion to a cosmological drama that is however only properly attested in the texts of Zoroastrian tradition (see below).

In tradition[edit]

Herodotusstates that the moon was thetutelarydivinity of the Iranian expatriates residing inAsia Minor.^[8] The divinity Mah appears together withMithraonKushancoins.

In theZoroastrian calendar,the twelfth day of the month is dedicated to and is under the protection of the Moon.

The Moon plays a prominent role in Zoroastrian cosmogony, in particular as described in detail in theBundahishn,a text finished in the 12th century. The legend runs as follows:^[9]Ahriman(Av:Angra Mainyu) incites Jeh (Jahi) the primeval whore to kill the primordial bovine Gawiewdad (Av.Gavaevodata). Jeh does as told, but as the creature lies dying, thechihr^[a]is rescued and placed in the care of the moon. Thischihris then the "prototype" (karb) of all creatures of the animal world.

In the hierarchy ofyazatas,the Moon is the assistant (or 'cooperator',hamkar) ofVohu Manah(MP: Bahman), theAmesha Spentaof animal welfare, in particular of cattle. The identification withVohu Manah- thehypostasisof "Good Purpose" or "Good Mind" - is reflected in other texts where the moon is associated with mental harmony andinner peace.^[b]

Footnotes[edit]

^^a ^b ^cThe precise meaning of the wordcithrain this context is unknown. It is traditionally translated as "seed", which in the sense of "prototype" carries the connotation of a particular physical form or appearance. It can also mean "seed" in the sense of "race", "stock", or progeny.
^Mahis also thePersian languagename of a species of fish, which gives rise to the Persian language expression,az mah ta mahi,"from the moon to themah-fish ", to mean" everything ". That expression has its origin in Persian mythology, where the world is believed to sit on a rock, on the back of a bull, on akamkam,on the back of themahfish, on water, on wind, and on the veil of darkness.^{[citation needed]}
c.f.The Rubaiyat,Omar Khayyam,:^[10]
Whose secret Presence, through Creation's veins

Running, Quicksilver-like eludes your pains:

Taking all shapes fromMah to Mahi;and

They change and perish all – but He remains;

References[edit]

Dhalla, M. N. (1938).The History of Zoroastrianism.New York: OUP. pp. 213–214.
Kreyenbroek, Philip G. (1993). "Cosmogony and Cosmology I: In Zoroastrianism".Encyclopaedia Iranica.Vol. 6. Costa Mesa: Mazda. pp. 303–307.

^Kanga, Kavasji Edalji (1909).An English-Avesta Dictionary(in Persian). Printed at the Fort Printing Press.
^Yasht7.3,Nyaish3.5
^Yasht13.14-16
^Yasht12.25
^Dhalla (1938) p. 214;Yasht7.5,Nyaish3.7
^Yasht7.4,Nyaish3.6
^Dani, Ahmad Hasan; Harmatta, János (1999).History of Civilizations of Central Asia.Motilal Banarsidass Publ. pp. 327–328.ISBN 978-81-208-1408-0.
^Herodotus.Histories.7.3.7.
^Bundahishn7
^Khayyam, Omar.The Rubaiyat.Translated by Fitzgerald, Edward. stanza 52.

[cithra-2] The precise meaning of the wordcithrain this context is unknown. It is traditionally translated as "seed", which in the sense of "prototype" carries the connotation of a particular physical form or appearance. It can also mean "seed" in the sense of "race", "stock", or progeny.

[12] Mahis also thePersian languagename of a species of fish, which gives rise to the Persian language expression,az mah ta mahi,"from the moon to themah-fish ", to mean" everything ". That expression has its origin in Persian mythology, where the world is believed to sit on a rock, on the back of a bull, on akamkam,on the back of themahfish, on water, on wind, and on the veil of darkness.^{[citation needed]}
c.f.The Rubaiyat,Omar Khayyam,:^[10]
Whose secret Presence, through Creation's veins

Running, Quicksilver-like eludes your pains:

Taking all shapes fromMah to Mahi;and

They change and perish all – but He remains;

[1] Kanga, Kavasji Edalji (1909).An English-Avesta Dictionary(in Persian). Printed at the Fort Printing Press.

[3] Yasht7.3,Nyaish3.5

[4] Yasht13.14-16

[5] Yasht12.25

[6] Dhalla (1938) p. 214;Yasht7.5,Nyaish3.7

[7] Yasht7.4,Nyaish3.6

[AHH327-8] Dani, Ahmad Hasan; Harmatta, János (1999).History of Civilizations of Central Asia.Motilal Banarsidass Publ. pp. 327–328.ISBN 978-81-208-1408-0.

[9] Herodotus.Histories.7.3.7.

[10] Bundahishn7

[11] Khayyam, Omar.The Rubaiyat.Translated by Fitzgerald, Edward. stanza 52.

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v t e Zoroastrian-Iranian calendar
Days	Hormazd Bahman Ardibehest Shehrevar Aspandarmad Khordad Amardad Dae-Pa-Adar Adar Avan Khorshed Mohor Tir Gosh Dae-Pa-Meher Meher Srosh Rashne Fravardin Behram Ram Govad Dae-Pa-Din Din Ashishvangh Ashtad Asman Zamyad Mahraspand Aneran
Months	Fravardin Ardibehest Khordad Tir Amardad Shehrevar Meher Avan Adar Dae Bahman Aspandarmad
Festivals	Gambhars Nowruz Pateti Khordad Sal Zartosht No-Diso Sadeh
Jashe/Parab days	Fravardigan (Mukhtad) Ardibeheshtgan Khordadgan Tiragan Amordadegan Shahrivargan Meheragan Abanegan Azargan Daegan Bahmanagan Sepandarmazgan
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Avesta[edit]

In tradition[edit]

See also[edit]

Footnotes[edit]

References[edit]