Zam
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Zam(Avestan:𐬰𐬆𐬨)[pronunciation?]is theAvestan languageterm for theZoroastrianconcept of "earth", in both the sense of land and soil and in the sense of the world. The earth is viewed as a primordial element inZoroastriantradition, and represented by a minor divinity, Zam, who is thehypostasisof the "earth". The word itself, changed toZamininModern Persian,is cognate to theBalticZemes,SlavicZem,SerbianZemlja, Greco-ThracianSemele,meaning theplanet Earth,as well as soil.
The elementzamexists with the same meaning inMiddle Persian,which is the language of the texts of Zoroastrian tradition. The divinity Zam, however, appears in the later language asZamyad,which is a contraction ofZam Yazad,i.e. theyazataZam.
Zam of the earth is not related to the Zam of theShahnameh.That Zam—Zahhak-e-Maar-Doosh(Aži Dahākain Avestan,Azhdshakin Middle Persian)—is the king of dragons, who slewJamshid.
In scripture
[edit]The elementzamis the domain of theArmaiti,theAmesha Spentaof the earth and one of theAhura Mazda's primordial 'divine sparks' from whom all other creation originates. It is through the earth that Armaiti is immanent. This close identification of the elementzamwith Armaiti also causes the divinity Zam to paired with Armaiti, to the extent that in some verses Armaiti appears where "earth" is expected.[1]The raredvandvahexpression Zam-Armaiti occurs inYasht1.16, 16.6 and 42.3.
TheZamyadYasht,theAvesta's hymn nominally devoted to 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 possesskavaem khareno"royal glory". These remaining verses begin with the creation of the earth, that is with a verse toAhura Mazda(chapter 10), and closes with a verse to the Saoshyant (89). In between, it contains verses invoking theAmesha Spenta(15),Mithra(35). Mortals invoked includeYima(31),Thraetaona(36), theKayanian dynasts(66-72),Zarathushtra(79) andVishtaspa(84). According toDarmesteter,"this Yasht would serve as a short history of the Iranian monarchy, an abridged [Shahnameh]."[2]
TheZamyad Yashthas been considered to be an example of a simple concept being elevated to the rank of an angel.[3]For Zam, this probably occurred as a linguistic conciliation between Zam and Armaiti. But notwithstanding the dedication of the 28th day of the month and the manifestation as one of the primordial elements, Zam is not a particularly significant divinity.Dhallagoes 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."[4]
In tradition
[edit]The principal source of information on the Zoroastrian notions of the earth (and accordingly of its divinity) is theBundahishn,an account of the religion's cosmogony and cosmology completed in about the 12th century. According to that text,[5]the earth was the third of the primordial creations, following that of the sky andthe waters,and before that of plants and fire. The creation of the earth is described in three stages: At first, the surface of the earth was a round, flat disk, floating in the center of the waters that filled the lower half of the "sky". Then, from its surface grew up the mountains, the tallest of these beingHara Berezaitiwhose outlying ranges encircled the earth and beyond which lay the world riverAredvi Sura.Finally, during the time of the fourth creation (plants), the primordial tree grew up, and was the prototype of all plants (this tree is already alluded to in scripture as the Saena tree; inYasht12.17 it is further described as the "Tree of All Remedies" because it bears the seeds of all healing herbs). The fifth creation is that of the primordial bovineGavaevodatafrom whose seed, marrow, organs and soul the earth is populated with animal life and the progenitors of the human race.
In theShayest na-Shayest( "[what is] Proper and Improper" ), an enumeration of the qualities that each divinity epitomizes associates Zam with "conclusiveness". In contrast,Armaitiis identified with "fruitfulness".[6]
In theCounsels ofAdarbad Mahraspandanthe author advises his readership not to take medicine on the day of the month dedicated to Zam.[7]
In thePazendAfrin-i haft Amshespand( "Blessings of the seven Amesha Spenta" ), Zam is joined by Amardad, Rashn and Ashtad (Ameretat,RashnuandArshtat) in withstanding the demons of hunger and thirst.[8]
The last hymn recited in the procedure for the establishment of aFire templeis theZamyad Yasht.This is done because the required 91 recitals in honor of the Yazatas would in principle require each of the 30 hymns associated with the divinities of the 30 days to be recited thrice with one additional one. However, the first three recited are dedicated toAhura Mazda,leaving 88, and 88 modulo 30 is 28, the day-number dedication of Zam.[9]
From among the flowers associated with theyazatas,Zam's is theBasil(Bundahishn27).[10]
According toXenophon(Cyropaedia,8.24),Cyrussacrificed animals to the earth as theMagiansdirected.[4]
References and bibliography
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See also
[edit]Full texts
[edit]- Darmesteter's translation (1898 edition) of theZamyad Yasht
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