Indian Twin Deities (Aśvins) and the Iranian Divine Pair (Haurvatāt and Amərətāt): a Subtopic on Dumézil’s Theory of the Third Function

This article is dedicated to the interpretation of the Avestan razura- "forest, grove", its Middle Persian derivation razūr, and the related place-name, the so called "White Forest" (Avestan Spaēitita razura-, and Middle Persian Arus-razūr and Spēd-razūr). The author investigates all passages in the Avestan and Middle Iranian texts, where the lexeme is found. The Avestan razura- is attested predominantly in the Young Avestan texts (Aban Yasht, Den Yasht, Zamyad Yasht) and in Videvdat, while as a component of the place-name it may be found in Ram Yasht. In most cases, it is mentioned in connection with war campaigns and important battles of the ancient Iranians with their enemies. More detailed accounts on "White Forest" have been preserved in the Middle Persian sources, such as Ayādgār ī Zarērān (the Pahlavi text of Parthian origin), Bundahishn, and in the apocalyptic writing Zand ī Vohuman Yasn. The battle of king Vishtasp with the Khyons is held near this "White Forest", Arusrazūr, which is also mentioned in Zand ī Vohuman Yasn as Spēd-razūr. Evidently, this place had a great importance for the ancient Iranians; Ilya Gershevitch called it, following Ram Yasht, "the Pan-Iranian forest"; for Mary Boyce it was "the forest of All-Aryans".

Indonesia’s power generation capacity increased by 3% to reach 64.5 GW from 20017 to 2018, where 86% of the power plants that have been built are fossil-fueled. Limited resources and the impact arising from the production process will impact the environment, thus hindering sustainable development. Therefore, it is needed to set indicators that can be used to evaluate power generation’s sustainability to improve the community’s welfare. This research aims to find sustainability indicators that can be used to assess the electrical power generation system. A total of 51 articles from the snowball sampling approach was analyzed using a qualitative systematic literature review and quantitative method. We found 43 indicators covering economic, social, and environmental dimensions that can be used to assessed Indonesia’s electrical power generation’s sustainability.

THE TERM Pahlavi, originally meaning "Parthian," was applied to the Middle Persian language of the Sasanian era (A.D. 226-651) after the language had gone through a considerable evolution on its way to the so-called New Persian. By this time the term Pahlavi had attained the significance of "heroic" and was applied to anything reminiscent of the Persian past glory, including the official language of the Sasanian empire. The origins of Middle Persian, however, go back to about 300 B.c., or about five and a quarter centuries before Ardashir founded the dynasty. Like Old Persian of the Achaemenian period (546-330 B.C.), Middle Persian is a Western Iranian language, as opposed to the ancient Avestan of the Zoroastrian scripture and a host of other languages which form the Eastern division of the Iranian languages. All the extant textual literatures in Pahlavi are, however, from the post-Sasanian period, committed to writing from oral traditions or occasionally copied from older manuscripts which have not survived. The Sasanian inscriptions dealt with in this project are therefore the oldest extant Pahlavi data. European interest in Pahlavi can be said to have started with the memoirs of Anquetil-Dupperon in 1763,1 although copies of some of the inscriptions had been made by other European travelers at least one century before that date.2 As the official language of the Sasanian kings and the written language of Zoroastrian priests in Iran, Pahlavi has been of lively interest to the Parsis in India from the time of their emigration until the present day. Unlike the Indians and Greeks, the Iranian people did not produce grammarians of their own language; the few grammars written by Persian scholars during the early period of Arab dominance were in Arabic and on the Arabic language. Middle Iranian is particularly poor in grammatical studies; the few references mentioned in this paper are out of print, lack sufficient details, or both. Apart from infrequent publications on particular aspects of the Pahlavi language (mainly notes on vocabulary) and notes and comments on editions of individual texts and inscriptions, the Pahlavi language and literature in g neral has been dealt with by Haug (1870), West (1896), Salemann (1930), and more recently by Henning (1958) and Boyce (1968). The Pahlavi inscriptions gathered in our collection, together with the book-Pahlavi texts, provide the middle link in the chain of linguistic continuity between Old Pe sian and New Persian. For this reason, Pahlavi is often referred to as Middle Persian. This textual material is significant for both historical and linguistic reasons. For historical purposes, the inscriptions provide a firsthand record of an era when Persia, as a major power, was a principal in the struggle for world supremacy between the East and the West.3 T linguistic significance cannot be exaggerated. Persian is a rare language that provides direct continuity in recorded texts from before five centuries B.C. to the present day. The importance of this material for historical linguistics, linguistic change, Indo-European studies, and other linguistic studies is obvious. The collected volume contains all the known inscriptions in Pahlavi or Middle Persian of the Sasanian era, which extended over four centuries from about A.D. 226 until the dynasty was routed by the Muslim Arabs in A.D. 651. The inscriptions are records sponsored by various rulers of the dynasty, including its founder, concerning their wars, conquests, administration, names of the nobles and lords serving under them, and so forth. The lists of names reveal the social structure and the protocol of the early Sasanian period. Of particular interest are inscriptions of the chief priest of the early period, Kartir, who served under four or five kings. Although he was unknown to history until the discovery and deciphering of his inscriptions in relatively recent times, they make clear that he

The purpose of this short note is to draw attention to Zoroastrian attitudes to the Black Africans.' These attitudes can be seen in the traditional Zoroastrian literature in Middle Persian, which flourished more than a millenium ago. As is well known, Zoroastrianism2 was the state-religion of the Iranian empire, ruled by the Sasanian dynasty (226-636 CE).3 The sacred texts of this religion exist in Avestan, an ancient Iranian language closely related to Sanskrit, but in fact, Sasanian Zoroastrianism was based on Middle Persian (or, Pahlavi) versions and re-workings of the Avestan texts.4 Soon after the Sasanian Empire fell to the Muslim Arabs in the mid-7th century, Islamized Iranians began to play a highly prominent role in the formation of the new Islamic civilization, which is probably endebted to its Iranian pre-Islamic heritage no less than it is to its Arab legacy. In this respect, it should be interesting to examine Zoroastrian attitudes to the Black Africans, as reflected in the Pahlavi sources. It must however be stressed that we are not implying here that these attitudes determined the Muslim views on race and color. Iranians of the Late Sasanian period (the 6th/mid-7th centuries CE) were well acquainted with East and North-East Africa,5 and so it seems, it was in their footsteps that the Muslims (Arabs and/or Iranians and others, too) were able to

<p><em>Pura Beji Agung Tegaltamu is one of Swagina temple located in Batubulan Village, Sukawati District, Gianyar Regency. Structure Pura Beji Agung Tegaltamu consists of three mandala namely in the Main Mandala sacred buildings are: a). Meru Tumpang Tiga, b) Pengaruman, c) Padmasana Capah, d) Piasan, e) Bale Gong. The middle part of the mandala (jaba tengah) there are buildings, namely: a) Taman, b) Bale Kukul, c) reliefs, while in the nista mandala there is Bulakan. Pura Beji Agung Tegaltamu is a Swagina temple, which is diempon by Puri Agung Tegaltamu. Piodalan (Pujawali) at Pura Beji Agung Tegaltamu falls on Soma Ribek. 2) The function of Pura Beji Agung Tegaltamu has three functions, namely religious function, social function, and usada function. Religious function is as a place of worship to Sang Hyang Widhi in his manifestation as Lord Vishnu. Social function is to increase the solidarity between pengempon pura. Usada function is the people (people) who come to the temple can nunas tirta, and medicine (tamba). 3) Theological Meanings contained in Pura Beji Agung Tegaltamu the concept of Godhead Saguna Brahman (Personal God) because all forms of symbols should be seen as a means or tool used to facilitate the application of methods of knowledge about God Saguna Brahma. The symbols of the concept of Godhead Saguna Brahman in Pura Beji Agung Tegaltamu include: Meru Tumpang Tiga, Padma Capah, Paruman, and Beji Taman are all symbols to worship Ida Sang Hyang Widhi as Lord Vishnu.</em></p>

This study aims to analyze the function of the family in educating children of ricefarmers in Tanjung Buluh Hamlet, Merubung Village, Tekarang District, Sambas Regency. The approach used in this research is a qualitative approach with a descriptive method. Data collection techniques used are observation techniques, interview guides, and documentation. The informants in this study were families of rice farmers, totaling 4 people. The results of this study indicate that in educating children it is very important to pay attention to the existing functions 1). the socialization function where this socialization function is one of the functions used by parents in educating children for example in teaching values and norms that can be applied in everyday life, 2). education function where the educational function is something that children get at home who are taught parents such as moral and character education from early childhood to adulthood parents also provide education through school and parents prepare children's education for the future, 3) religious function where the religious function is used by parents toteach children to worship and religious knowledge where religion is thefoundation for daily life and 4). biological function where this function is used byparents to provide care to raise children and meet nutritional needs so thatbiological functions that have been applied to children such as reminding childrenso that children do not fall into promiscuity and to fulfill children's nutritionparents provide the best for children.Keywords: Educating Children, Family Functions, Rice Farming Families

Chapter 4 The Agronomy and Economy of Some Important Industrial Crops

Reviewed by: Entombed Epigraphy and Commemorative Culture in Early Medieval China: A History of Early Muzhiming by Timothy M. Davis Angela Schottenhammer Timothy M. Davis. Entombed Epigraphy and Commemorative Culture in Early Medieval China: A History of Early Muzhiming. Leiden: Brill, 2015. Pp. xiii + 414 pages, 4 tables, 35 figures, 2 appendices, index. $170, €128 (cloth). ISBN 978-9-0043-0641-7. This volume provides readers with a good general overview of the complex history and development of tomb inscriptions (muzhiming 墓誌銘) from their origins up to the sixth century. The book is divided into six chapters, which begin by defining the characteristics of muzhiming (Introduction), and then move forward to analyze their social and religious functions (Chapters 1 and 2). The bulk of the book's chapters explain the various processes and phases these texts experienced over this course of historical time: "Mortuary Epigraphy Moves Underground," "Entombed Epigraphy in an Era of Political Instability," "Historiographical Biography and Commemorative Biography," and "The Rise of Muzhiming as a Literary Genre." The book makes for an excellent handbook in English, providing information on the key aspects of the development of muzhiming. It is clearly structured, translates many of the most important passages from sources on the topic, and introduces historians unfamiliar with the topic to the history of "entombed epigraphy." For the first time, the history of muzhiming has been narrated as a coherent story [End Page 231] beginning with its origins in the Eastern Han dynasty and ending at a time when this genre received, I would say, a first "maturity" as a literary genre, adopting characteristics of private historiography that are atypical for a strictly religious document and rather reflect socio-political functions. Very unfortunately, however, the analysis and argumentation completely neglect an entire body of research and publications carried out earlier by authors in languages other than English or Chinese.1 In many respects, some European authors, writing mainly in German, have asked the same or similar questions and have come to the same, to similar, or slightly different answers, and they have discussed various aspects in much more detail than presented in this book, years or even decades ago. It is of course understandable that not everybody knows German. But in our modern times, I think, this is more an expression and reflection of the absent communication between scholars and scholarly communities based at different universities. Seeing that somebody has published somewhere on the topic of muzhiming, it would not be too difficult to find out if other publications exist, contact the authors or get the necessary language assistance, if necessary. The earliest archaeological example of a stele placed inside a tomb was, according to our actual knowledge, the mubei 墓碑 of a certain Fei Zhi 肥 致, dated 169 CE. Although this was a stele, it was placed inside the tomb and possesses various biographical details of the deceased, a Daoist who allegedly reached an age of approximately one hundred years, in addition to its metaphysical-religious content.2 The tradition of entombed epigraphy, [End Page 232] according to the present state of evidence, consequently started in the Eastern Han dynasty (Davis is of course well aware of such archaeological biases; see p. 351). But of course we have to analyze the archaeological and textual traditions comparatively. In Chapters 1 and 2, Davis analyses the social and religious functions of muzhiming, describing also how their originally stronger religious function, such as the aim to protect "the deceased from malevolent spiritual forces and . . . to settle him or her within the social settings of the underworld" (p. 151), gradually became weaker, while social and status questions became more important. For example, in Chapter 1 Davis introduces the earliest tomb inscription excavated so far (it was already unearthed during the Qing dynasty) that uses the term muzhiming in its title (p. 61), that of a certain Liu Huaimin 劉懷民 (411–463). Chinese written tradition, in contrast, traces the origins of muzhi (not yet muzhiming) back to the Wang Qiu muzhi 王球墓誌, an inscription composed by a literatus of the Liu Song 劉宋 dynasty (420–479), Yan Yanzhi 顏延之 (384–456), for a certain Wang Qiu 王球 (p. 6).3 As Davis explains in the introduction, this "indicates that...

This research aims to applicated the Vladimir Propp’s narative structures theory and the social philology, in order to find the sum of functions in the Cupak Gerantang, Sandubaya and Lala Seruni, and Cilinaya’s tales text; to find out the social function in those three of tales obove. The research methods related to theory used was qualitative methods, structural, social philology. Collecting data by interview and documentation. Vladimir Propps narative structural methods consist of: function order, function groupig into action circle. Social philology methods used to ascertain the social function in those three tales to get the socual value in them. The results of the study as follows; The three stories have different functions, orderly and systematically. The story of Cupak Gerantang has 18 function, Sandubaya and Lala Seruni has 9 functions, and Cilinaya has 14 functions. The action environment of the three stories are also different, in the story of Cupak Gerantang there is 6 action environments, Sandubaya and lala Seruni consist of 4 action environments and Cilinaya consist of 3 action environments. Social functions of the three stories comprise: entertain function, educational function, adversary function, hidden intentional function, religious function and solidarity function. Social values of the three stories consist of etiquette and politeness values, critiques for the kings values, sacrification values togetherness values and working together, bravery attitudes, noble quality and sportive values. Key Words: folktales story of Lombok, narrative structure, social function, social value

The historical evolution of van chai from within the administrative structure of farming villages is explained, and their geographical distribution described. The social and management functions and administration of the ‘floating village’ type of van chai is explained with particular reference to the lagoons of Thua Thien Hue Province. The van chai is the focus for the spiritual activities of fishing, so in each fishing community founded by migrants along the South-Central coast a van chai was established to worship the Whale God. These reflected the traditional folk and professional beliefs and mutual assistance within the community. Analysis of the religious and social functions and organization of the ‘guild-type’ van chai of the South-Central coast is based on Van Thuy Tu, Phan Thiet City, Binh Thuan Province. The general design principles of pre-existing management systems in Vietnam are examined in terms of rights, rules, monitoring and accountability, conflict resolution, and sanctions.

The publication is devoted to the discovery, historical, cultural and artistic interpretation of unique artifacts of the art of carving on the horn dated by the time of the state of Kangju I in the 1st century BC — 2nd century AD. from South Kazakhstan. For the first time in the archeology of Kazakhstan, in the catacomb burial of the Kylyshzhar burial ground, two median horn overlays were found on the handle of the “M”-shaped reflexive bow with subjects of social and semantic-ritual content, made by highly artistic carving (engraving) on the horn. One of them reflects the hunting scene of a noble Kangju man. It depicts a rider-nomad of oriental appearance in the pose of a low-seated jockey on a horse-mare, who shoots from a bow, hunting argali driven by a long pursuit. The shooter has the regalia of power, is armed with a bow and its auxiliary attributes (reserve bow, solidly lit quiver with a set of combat arrows). Another plot shows a group of argali hunted by a ‘bear-lion’, a mythical polymorphic creature: the animals tend to elude this ‘beast’, which grabbed one individual in a throw and is readyto devour it. Both compositions are united by hunting into a single sacred action, in which a person (a horse rider with high authority in the society of nomads with a status close to a deity) and a mythical ‘bear-lion’ (also a deity) participate — as characters endowed with special social and religious functions — in the hunt for argali, the animals that embody the global deity farn (hvarnah) among the Iranian-speaking peoples of Central Asia and South Kazakhstan. The archaeological finds that accompany the these plates, as well as the chrono-indicators presented by similar historical and cultural content of the plots, the technique of making artifacts from horn, bone, allow us to determine the chronology of products within the 1st century BC — 2nd century AD.

Protein sequences can be classified based on their structure similarity and/or common evolutionary origin called structural class.Information on structural class is readily available, easing the protein structure and protein function probing.SCOP and CATH are two prominent classification schemes used to assign the structural class of proteins.Both schemes determine the structural class manually base on known protein tertiary structures.However, the quantity of known protein sequences is growing exponentially with respect to the quantity of known tertiary proteins structures.Although SCOP and CATH are examples of well-established databases that contain more reliable information of structural class, yet the lack of known structural class of protein due to the laborious wet-lab experimental routine limits the high-throughput structural class assignment.The fact that this is a tedious and time-consuming manually-determined method has further limited the structural class assignment.As a consequence, the assignment of structural class by computational method suffers from the arbitrated statistical infer-ence.Thus, this study aims to provide a structural class prediction method that can acquire the knowledge of local protein structures, derived from known excessive primary sequences, in order to produce high-throughput sequence-structure class assignment instead of the laborious experimental based method.This structural class prediction method is termed as SVM-LpsSCPred..

This study aims to determine the reasons Kompania dance as a media for the prevention and treatment of diseases among the people of Wasalabose Village. This study uses the ethnographic method with the technique of collecting data through observation and in-depth interviews. The data collection is a descriptive qualitative. The results of the study show that Kompania dance is a traditional dance which is carried out as an expression of gratitude and illustrates the victory in the war between the Kulisusu forces against the Company who had taken control of the Ambon area. Kompania dance is held twice a year during the celebration of Eid al-Fitr and Eid al-Adha and cannot be done on another day. The Kulisusu community in Wasalabose Village made Kompania dance as a means of preventing and treating diseases because there are sacred or magical powers in the dance which are believed to be able to prevent and treat various diseases. Generally, patients who come in rituals and ask for prayer so as to avoid various kinds of diseases kept away from disasters and given a long life. Compania dance has several functions, namely health functions, religious functions, functions of art (entertainment), economic functions and social functions. Keywords:Kompania dance, preventions, treatment, diseases

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The religion with an unknown number of functions of spiritual functions, psychological functions and social functions. The spiritual function is related to our peace and one's beliefs. Psychological functions are related to remembering someone who can increase one's degree. Social functions are related to human interaction with each other. These three functions can be conveyed and embedded in the heart through Islamic education. Religion does not only occur in formal education institutions, but for Islamic education can survive around the family and in reality sometimes not all religious functions can be done well. For example in the community, people with AIDS (PLWHA), most people judge them with negative ratings. This negative assessment sometimes makes a person not good, even worse. In this study examined how Islamic education in PLWHA (HIV/AIDS sufferers). Basically, Islam teaches about: Aqeedah, shari'ah, morality. This study discusses the faith and practice of worshiping AIDS patients in Trucuk District. In this study using a phenomenological qualitative research approach. Associated with religious education ODHA (people with HIV AIDS) are different. This depends on the background of PLWHA. Most of them understand Islamic teachings from aspects of aqeedah, shari'ah, and morality.