Menog and gelig in Pahlavi texts and their eschatological ties.
Journal name: Acta Orientalia
Original article title: The notions menog and gelig in the Pahlavi texts and their relation to eschatology
ACTA ORIENTALIA is a journal focused on the study of Oriental languages, history, archaeology, and religions from ancient times to the present. The journal includes articles reviewed by a senior scholar in the relevant field.
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Summary of article contents:
1) Introduction
The text is an exploration of two critical concepts in Zoroastrian thought as presented in the Pahlavi texts: menog and gelig. Menog, originating from the Avestan term mainyava-, refers to the non-material, intelligible world, whereas gelig, stemming from ganilya-, denotes the material, earthly realm that can be perceived through the senses. The author, S. Shaked, aims to delineate the distinction and relationship between these notions, emphasizing their significance within the theological and mythological frameworks of Zoroastrianism, particularly as they evolved from the Avestan era to the Pahlavi period.
2) The Contrast Between Menog and Gelig
One of the key aspects Shaked discusses is the contrasting characteristics of menog and gelig. Menog represents an idealized, spiritual realm that influences the material world, while gelig denotes the tangible, sensory world of human experience. This duality cuts across the ethical dualism of Zoroastrianism, as both menog and gelig serve as domains that encapsulate spiritual principles and earthly existence. The interplay between the two underscores the belief that the non-material world (menog) acts as the prototype for the material world (gelig), indicating a dependency of gelig on menog.
3) Menog and Gelig as Stages of Creation
The text delves into the role of menog and gelig within the context of creation. Shaked highlights that the Zoroastrian cosmogony sees creation occurring in a tripartite framework, where menog creation is first, serving as the ideal, followed by gelig creation, which is seen as the realization of that ideal. This process signifies that the material world emerges from a conceptual blueprint, thereby imparting a spiritual significance to the physical realm. Such a view reflects a deeply embedded belief in the interconnectedness of existence and the divine orchestration of the universe.
4) The Ethical and Moral Implications
Shaked also highlights how menog and gelig carry implicit ethical dimensions. The adherence to menog values is crucial for achieving spiritual enlightenment and leading a virtuous life, whereas attachment to gelig represents the secular and transient aspects of existence. This moral dichotomy emphasizes the importance of striving for menog ideals even while living within the gelig domain, reinforcing the idea that individuals are judged based on their alignment with these spiritual values during eschatological assessments.
5) Eschatology and Transformation
The exploration of eschatological views within Zoroastrianism reveals a dynamic relationship between menog and gelig even in the afterlife. Individuals transition from the earthly realm to the spiritual realm (menog) after death, where their deeds (gelig) are evaluated. The ideal here is that the eventual universal transformation will purify the material world of its inherent flaws, allowing for a state of existence that embodies the best qualities of both menog and gelig, thus suggesting a comprehensive synthesis of spiritual and earthly realities.
6) Conclusion
In conclusion, Shaked's analysis of menog and gelig provides valuable insights into Zoroastrian metaphysics and ethics. By elucidating how these two concepts interact within the framework of creation, morality, and eschatology, the text highlights their enduring significance in the Zoroastrian tradition. Understanding the relationship between menog and gelig not only enriches comprehension of the Zoroastrian worldview but also underscores the continuous quest for spiritual meaning amid the material aspects of life.
Original source:
This page is merely a summary which is automatically generated hence you should visit the source to read the original article which includes the author, publication date, notes and references.
S. Shaked
Acta Orientalia:
(Founded in 1922 and published annually)
Full text available for: The notions menog and gelig in the Pahlavi texts and their relation to eschatology
Year: 1971 | Doi: 10.5617/ao.5197
Copyright (license): CC BY 4.0
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FAQ section (important questions/answers):
What are the main concepts discussed in the Pahlavi texts?
The main concepts discussed are menog, representing the non-material existence, and gelig, denoting the material world. Their relationship is crucial for understanding Zoroastrian eschatology and cosmology.
How does Zoroastrianism define menog and gelig?
Menog is defined as the ideal, non-material essence, while gelig refers to the tangible, material world. This distinction is essential to understanding Zoroastrian theology and cosmogony.
What is the significance of eschatology in Pahlavi texts?
Eschatology in Pahlavi texts explores individual and universal judgement, emphasizing the transitional nature of existence in menog and gelig, ultimately leading to spiritual transformations and the final renovation of the world.
What does the term 'menog-waxsag' suggest?
'Menog-waxsag' refers to the ideal existence of individuals in the menog realm, in contrast to their material existence in the gelig realm, highlighting Zoroastrian beliefs about the duality of existence.
How is the creation process described in Denkard III?
The creation process is described in stages: menog creation (ideal), transitioning to gelig creation (material), illustrating the interdependence and significance of both realms in Zoroastrian cosmology.
What role does man play in Zoroastrian cosmology?
Man is viewed as the battleground between good and evil spirits, with the ability to influence the cosmic struggle through ethical choices in gelig existence, reflecting a connection to the menog realm.
What is the relationship between menog, gelig, and ethical dualism?
Menog and gelig intersect with ethical dualism, where good and evil exist in opposition, influencing the individual’s spiritual journey from the material realm to the ideal realm after death.
How does the concept of duality manifest in Zoroastrian beliefs?
The duality manifests through the contrast of menog (non-material, divine) and gelig (material, earthly), shaping moral values, eschatology, and the understanding of existence within Zoroastrian literature.
How do the notions of menog and gelig evolve in texts?
The notions evolve through historical shifts, absorbing influences while retaining core Zoroastrian themes, reflecting the changes in theological interpretations and societal contexts from Avestan to Pahlavi periods.
Glossary definitions and references:
Oriental and Historical glossary list for “Menog and gelig in Pahlavi texts and their eschatological ties.”. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of History, Linguistics, Religion, Philosophy, Hinduism, Buddhism, Jainism etc.
1) Creation:
In the study of Zoroastrianism, creation is depicted as a process unfolding in stages, initially in the menog (spiritual) realm and later in the gelig (material) world, emphasizing a dualistic cosmology.
2) Existence:
The concept of existence, expressed as 'sti' in Pahlavi, refers to modes of being and differentiates between possibly invisible menog and tangible gelig entities.
3) Antar:
In Middle Persian texts, 'andar' typically translates to 'inside' or 'within,' often used to describe the interaction between the spiritual (menog) and material (gelig) realms.
4) Religion:
The Zoroastrian religion is a dualistic system where the forces of good (Ohrmazd) and evil (Ahreman) are depicted as being in constant opposition, with a complex belief system encompassing menog and gelig realms.
5) Demon:
In Zoroastrian texts, demons, or 'drujas,' are malevolent entities primarily existing in the menog realm and aim to infiltrate the gelig world to create chaos and harm.
6) Eschatology:
Zoroastrian eschatology involves the eventual victory of good over evil, the resurrection of the dead, and the world's transformation into a purified state, merging the menog and gelig aspects harmoniously.
7) Power:
Within Zoroastrian cosmogony, power often refers to the inherent strength and ability of both spiritual (menog) and material (gelig) beings to influence and shape existence.
8) Soul:
The soul, or 'ruwan,' in Zoroastrian belief, originates in the menog realm and descends into the gelig world at birth, with its fate determined by its actions in the material world.
9) Death:
Death in Zoroastrianism marks the transition from the gelig (material) realm back to the menog (spiritual) realm, where the soul undergoes judgment based on its deeds on earth.
10) Manifest (Manifested, Manifestation, Manifesting):
Manifestation in Zoroastrian doctrine refers to how spiritual entities (from the menog realm) become apparent or take form in the material (gelig) world.
11) Zoroaster (Zarathushtra, Zartosht, Zoroastres, Zoroastris, Zaratustra):
Zoroaster (Zarathustra) is the prophet of Zoroastrianism, who is said to possess an intrinsic connection with the menog world and brings divine instruction to the gelig world.
12) Literature:
The text presents an analysis of Pahlavi literature, including theological and cosmogonic writings that elaborate on Zoroastrian religious concepts.
13) Material World:
The material world, or gelig, is the tangible, sensory-perceived realm in Zoroastrianism, contrasting with the spiritual menog realm.
14) Tangible:
Tangible refers to the physically perceptible aspect of gelig, encompassing everything that can be seen and touched, in contrast to the intangible menog.
15) Eternal:
Eternal in the text often describes the menog world and entities that exist beyond time and physical constraints, contrasting with the transient nature of gelig.
16) Instruction:
Instruction refers to the teachings and commands derived from Zoroastrian texts, which guide the understanding of menog and gelig realms and ethical conduct.
17) Discussion:
The discussion in the text aims to elucidate concepts like menog, gelig, and their interrelations, the process of creation, and theological positions in Zoroastrianism.
18) Nature:
Nature in this context refers to the inherent qualities and characteristics of menog and gelig beings and entities, reflecting their roles in Zoroastrian cosmology.
19) Tatan:
'Dadan' likely refers to the act of creating or forming, particularly in the context of bringing menog creations into the gelig world.
20) Fire:
Within Zoroastrianism, fire is a sacred element and manifestation of divine energy, bridging menog and gelig realms as a symbol of purity.
21) Book:
The analysis is based on Pahlavi texts, specifically theological and cosmogonic works that outline Zoroastrian doctrines and concepts.
22) Substance:
Substance in Zoroastrian cosmology refers to the material (gelig) aspects of existence as well as the underlying menog elements that give rise to physical forms.
23) Language:
The text primarily examines Middle Persian (Pahlavi) language writings and their terminologies in detailing Zoroastrian theology and cosmology.
24) Bombay:
Bombay is mentioned as a publication location for some Pahlavi texts, underscoring the historical dissemination of Zoroastrian literature.
25) Light:
Light symbolizes spiritual enlightenment and divine presence in Zoroastrianism, associated with the beings and realms of menog.
26) Pari:
A 'pari' is a mythical spirit in Zoroastrianism, often occupying the menog realm and sometimes interacting with the material world.
27) Wind:
Wind, connected to the force 'wad,' occupies a unique position, possessing elements of both menog and gelig realms due to its invisible yet perceptible nature.
28) Star:
Stars are seen as part of the luminary forces in Zoroastrian cosmology, representing divine presence and playing a role in the overarching cosmic order.
29) Dawn:
Dawn symbolizes the victory of light over darkness and metaphorically aligns with the triumph of good over evil in Zoroastrian eschatology.
30) Three turnings (Three stages):
Zoroastrian cosmogony involves three stages: menog creation, menog form of gelig, and full gelig manifestation, marking the process from the spiritual to the material.
31) Knowledge:
Knowledge, particularly religious and divine, is critical in understanding the structure and functioning of menog and gelig realms in Zoroastrianism.
32) Wisdom:
Wisdom refers to the key Zoroastrian principle of understanding and practicing Asha (truth and order), playing a vital role in the functioning of menog and gelig realms.
33) Doubt:
The concept of doubt is often countered by Zoroastrian teachings, emphasizing certainty in the dualistic nature of existence and the paths of righteousness and malevolence.
34) Earth:
In Zoroastrian cosmology, Earth is a key element governed by divine forces, interacting with humans within the gelig realm and reflecting menog principles.
35) Human:
Humans occupy a critical role in Zoroastrianism, seen as the primary actors in the fight between good and evil, bridging menog and gelig realms through their actions.
36) Righteousness:
Righteousness or 'Asha' embodies truth and order, guiding individuals in Zoroastrianism to align their lives within both menog and gelig realms.
37) Spiritual:
The spiritual, or menog, realm in Zoroastrianism comprises non-material beings and forces influencing the physical world and guiding ethical behavior.
38) Garment:
Garment in the text symbolizes the transition of a spiritual entity from the menog realm into a material form within the gelig world.
39) Speech:
Speech in Zoroastrianism is a crucial tool, reflecting the divine principle of Mithra, ensuring truthful and righteous communication, paralleling menog concepts.
40) Birth:
Birth denotes the manifestation of menog essence into the gelig realm, marking the beginning of existence for each individual in the material world.
41) Fight:
Fight in Zoroastrianism represents the eternal cosmic battle between Ohrmazd's forces of good and Ahreman's forces of evil, primarily acted out in the gelig realm.
42) Space:
Space is described in the cosmic sense in Zoroastrian texts, involving both the material and spiritual dimensions of existence.
43) Hell:
Hell in Zoroastrianism is a menog realm where the souls of the wicked experience torment, reflecting the culmination of their sinful actions in the gelig world.
44) Pain:
Pain in Zoroastrian eschatology symbolizes the afflictions experienced by souls in hell, emphasizing the consequences of actions performed in the gelig realm.
45) Clay:
Clay represents the material substance from which humans are formed, marking their existence within the gelig world.
46) Gold (Golden):
Gold often symbolizes purity and divine light, both in physical craftsmanship and as a metaphor for spiritual excellence within Zoroastrianism.
47) Craftsmanship:
Craftsmanship in Zoroastrian texts often illustrates the divine act of creation and the meticulous nature of forming both menog and gelig entities.
48) Transference:
Transference refers to the process wherein menog entities or potentialities are brought into the gelig realm, becoming manifest as tangible beings or events.
49) Reflection:
Reflection denotes the parallel existence of menog aspects in the gelig realm, where actions and essences from one realm are mirrored or echoed in the other.
50) Separation (Separateness, Separate, Separated):
Separation in Zoroastrian cosmogony involves distinguishing between menog and gelig realms, categorizing entities and events based on their spiritual or material natures.
51) Doctrine:
Doctrine includes the established teachings and principles of Zoroastrianism, encompassing ideas of duality, creation, eschatology, and ethical conduct.
52) Pleasure:
Pleasure within the Zoroastrian context often pertains to the rewards in both menog and gelig realms, distinctly experienced by the righteous and virtuous souls.
53) Cattle:
Cattle symbolize the material representatives of forces in the gelig realm and are seen as creations connected to divine entities in Zoroastrian texts.
54) Wheel:
The wheel in Zoroastrian cosmology often symbolizes the cyclical nature of time and existence, showing transitions between menog and gelig realms.
55) Crown:
Crown represents authority and purity, often used metaphorically in Zoroastrian writings to signify spiritual enlightenment or divinely sanctioned rulership.
56) Sound:
Sound signifies the spiritual and physical manifestations of divine principles, involving the sacred chants and invocations within Zoroastrian ritual practice.
57) Wool:
Wool is used metaphorically to convey potentiality, from which tangible entities in the gelig realm are created just like wool is spun into threads.
58) Incarnation:
Incarnation refers to the embodiment of menog concepts or deities into material forms, occupying the gelig realm to fulfill divine purposes.
59) Possession:
Possession signifies ownership or control within Zoroastrian theology, denoting material (gelig) attachments and spiritual (menog) influences.
60) Perception:
Perception involves human ability to discern and interact with both menog and gelig realms, influenced through sight, intuition, and spiritual insight.
61) Sacrifice:
Sacrifice in Zoroastrianism refers to rituals where offerings are made to divine entities, often seen as bridging or affecting menog and gelig realms.
62) Pollution:
Pollution in Zoroastrianism is seen as a defilement affecting both menog and gelig, impacting both spiritual and material purity.
63) Radiance:
Radiance symbolizes divine light and purity, often attributed to entities from the menog realm and revered in Zoroastrian spiritual practices.
64) Darkness:
Darkness in Zoroastrian texts often represents the malevolent forces of Ahreman, symbolizing ignorance, evil, and the lack of divine light.
65) Identity:
Identity pertains to the essence and attributes of beings in Zoroastrianism, differentiating menog (spiritual) characteristics from gelig (material) ones.
66) Ultimate:
Ultimate denotes the final realization or most profound outcome, especially in eschatological context where the ultimate purification and unification occur.
67) Victory:
Victory in Zoroastrianism symbolizes the eventual triumph of Ohrmazd's forces of good over Ahreman's forces of evil, culminating in the renovation of the world.
68) Purity:
Purity signifies the state of being free from defilement, both in spiritual (menog) and material (gelig) contexts, essential in Zoroastrian religious practice.
69) Silver:
Silver in Zoroastrian symbolism often represents clarity, purity, and the reflective qualities associated with divine light and spiritual virtues.
70) Pillar:
Pillar denotes foundational support, often symbolically representing the structural principles of the universe and moral uprightness in Zoroastrian texts.
71) Future:
Future in Zoroastrianism is oriented towards the eventual purification and perfecting of the world, encompassing final eschatological events.
72) Gatha:
The Gathas are sacred hymns attributed to Zoroaster, containing profound insights into the nature of existence, ethics, and the divine.
73) Daman:
'Daman' likely refers to creatures or beings, encompassing those within both the menog and gelig realms.