A Study of Traditions and Changes of Sacred Fires and Social Structure in Zoroastrian Parsis Community in Navsari, Gujarat, India

本文以印度西北沿海古吉拉特邦纳伊萨里的拜火教帕西人为研究对象，从宗教符号、宗教意义和社会结构的连贯与修正三个方面，阐明了印度古吉拉特邦纳伊萨里拜火教帕西人社区圣火和社会结构的传统与变化。我们的主要发现如下内萨里帕西社区的琐罗亚斯德教祈祷已经变成了祷文。帕西，摩拜德或贝丁，不知道琐罗亚斯德教祈祷的字面意思每个传统琐罗亚斯德教祈祷文的阿维斯陀语短语和句子都被保留了下来，就像它们在古代被使用的那样。即使在今天，ahunavar， ashem vohu和yenghe hatam在亚斯纳这样古老的琐罗亚斯德教礼仪中也被提及。这些阿维斯陀的诵读是由有资格在琐罗亚斯德教社区进行宗教仪式的摩拜教徒诵读的。更重要的是，在他们开始委托穆斯林按照他们的panthak系统进行宗教仪式之后，他们不再像过去那样祈祷了以下是为什么琐罗亚斯德教最重要的祈祷语的含义不被帕西人理解或维持在那萨里语中的原因。1)首先，这是因为帕西人没有将他们的传统祈祷语翻译成古吉拉特语，以代代相传。2)第二，因为帕西人没有从事传教工作，也不允许任何皈依琐罗亚斯德教。3)第三，因为帕西人没有进行适当的宗教教育，即使已经留下了足够的阿维斯塔的注释，让他们学习他们的祈祷的意义，并代代相传。本文的另一个目的是提出我们的工作假设，以便从宗教心理学的角度进一步澄清宗教人士人格结构的某些特征。本研究的工作假设是，宗教人士在挫折情境中表现出更强的内在调整倾向，因为宗教现象与人格深度的条件密切相关。为了准确地验证我们的假设，我们对刺激词进行了自由联想测试，并对不同含义的照片进行了t.a.t.类型测试。少

The purpose of this paper is to clarify the traditions and changes of sacred fires and social structure in Zoroastrian Parsis community in Navsari, Gujarat, India in terms of coherence and modification of religious symbols, religious meaning, and social structure..The materials for our study are Zoroastrian Parsis living in Naysari of Gujarat State in the northwestern coast of India.Our main findings are as follows.1 Zoroastrian prayers in Parsi community in Naysari have been changed into manthric recitation. Parsis, Mobed or Behdin, do not know the literal meanings of Zoroastrian prayers.2 The Avestan phrases and sentences of each traditional Zoroastrian prayers have been maintained as they were used to be in ancient times. Even today, ahunavar, ashem vohu and yenghe hatam are said throughout such an old Zoroastrian liturgy as Yasna. These Avestan recitations have been uttered by Mobeds who are qualified to perform religious ceremonies in Zoroastrian communities. Behdins, especially a … More fter they came to entrust Mobeds with religious ceremonies in conformity with their panthak system, did not work on their prayers as they used to in those days.3 The followomgs are the reasons of why the meanings of Zoroastrian most important prayers are not understood or maintained by Parsis in Naysari.1)First, it is because Parsis did not translate their traditional prayers into Gujarati to transmit their meanings from generation to generation.2)Second, it is because Parsis have not been engaged in mission work or have not allowed any conversion to Zoroastrianism.3)Third, it is because Parsi did not carry out a proper religious education even though there had been left sufficient commentaries of Avesta for them to learn the meanings of their prayers and hand them down from generation to generation.The other purpose of this paper is to formulate our working hypotheses for further clarification of some traits of personality structure of religious persons in terms of a religio-psychological view-point.Our working hypothesis for this study is that religious persons show a stronger tendency to inner adjustment in frustrated situations because the religious phenomena are greatly concerned with the conditions of the depth of personality. For an accurate verification of our hypotheses, free association test on stimulus words and T.A.T.type test using photos with various meanings are conducted. Less