# Avestan geography

Avestan geography refers to the investigation of place names in the Avesta and the attempt to connect them to real-world geographical sites.[

## Quotes

* “The fact [is] that Avestan geography, particularly the list in Vd. I, is confined to the east,” ...[this list is] “remarkably important in reconstructing the early history of Zoroastrianism”. ...
* [The horizon of the Avesta] “is according to Burrow, wholly eastern and therefore certainly earlier than the westward migrations of the Iranian tribes.” ...
* [the attempt to transpose the geography of the Avesta from Afghanistan to western Iran] “was doubtless due to different attempts made by the most powerful religious centres of western Iran and the influential order of the Magi to appropriate the traditions of Zoroastrianism that had flourished in the eastern territories of the plateau in far-off times. Without a doubt, the identification of RaYa with AdurbAdagAn, more or less parallel with its identification with Ray, should be fitted into the vaster picture of the late location of Airyana VaEjah in ADarbAyjAn.” ...
* “With VarAna and RaNhA, as of course with Hapta HAndu, which comes between them in the Vd. I list, we find ourselves straight away in Indian territory, or, at any rate, in territory that, from the very earliest times, was certainly deeply permeated by Indo-Aryans or Proto-Indoaryans.” ...
* [the Avesta reflects] “an historical situation in which Iranian elements exist side by side with … Aryan or Proto-Indoaryan (elements)”. ...
** G. Gnoli. Zoroaster’s Time and Homeland: A Study on the Origins of Mazdeism and Related Problems by Gherardo Gnoli, Instituto Universitario Orientale, Seminario di Studi Asiatici, (Series Minor VII), Naples, 1980. Quoted in Talageri, S. (2000). The Rigveda: A historical analysis. New Delhi: Aditya Prakashan.
* “in the denomination of Ariana, which became known to the Greeks after the Macedonian conquest of the eastern territories of the old Persian empire, there was obviously reflected a tradition that located the Aryan region in the central-southern part of eastern Iran, roughly from the HindUkuS southwards, and that considered some of the Medes and the Persians in the west and some of the Bactrians and Sogdians in the north as further extensions of those people who were henceforth known by the name of Ariani. And this, to tell the truth, fits nicely into the picture we have been trying to piece so far. Here too, as in the passages of the Avesta we have studied from the Mihr YaSt and the ZamyAd YaSt, the geographical horizon is central-eastern and southeastern; the northern lands are also completely peripheral, and Chorasmia, which is present only in the very peculiar position of which we have spoken in the Mihr YaSt, is not included.” ...
* “we may consider that the northernmost regions where Zoroaster carried out his work were Bactria and Areia”. ...
* [the airyo-Sayana refers to] “the vast region that stretches southward from the HindUkuS,” ... “from the southern slopes of the great mountain chains towards the valleys of the rivers that flow south, like the Hilmand…” “there is a substantial uniformity in the geographical horizon between Yt.XIX and Yt.X ... and the same can be said for Vd.I … these Avestan texts which contain in different forms, and for different purposes, items of information that are useful for historical geography give a fairly uniform picture: eastern Iran, with a certain prevalence of the countries reaching upto the southern slopes of the HindUkuS.” ...
* [Likewise, in later Greek tradition, ArianE] “is the Greek name which doubtless reflects an older Iranian tradition that designated with an equivalent form the regions of eastern Iran lying mostly south, and not north, of the HindUkuS. It is clear how important this information is in our research as a whole.” ...
* The Hilmand region and the HAmUn-i Hilmand are beyond all doubt the most minutely described countries in Avestan geography. ...
* [This region is subject to] “a process of spiritualization of Avestan geography … in the famous celebration of the Hilmand in the ZamyAd YaSt…”, and “this pre-eminent position of SIstAn in Iranian religious history and especially in the Zoroastrian tradition is a very archaic one that most likely marks the first stages of the new religion … the sacredness of the HAmUn-i Hilmand goes back to pre-Zoroastrian times…” ...
* “the importance of cattle in various aspects of the Gathic doctrine can be taken as certain. This importance can be explained as a reflection in religious practice and myth of a socioeconomic set-up in which cattle-raising was a basic factor.” ...
* “With VarAna and RaNhA, as of course with Hapta-HAndu, which comes between them in the Vd.I list, we find ourselves straightaway in Indian territory or, at any rate, in territory that, from the very earliest times, was certainly deeply permeated by Indo-Aryans or Proto-Indoaryans.” ...
* [In the Avestan descriptions of VarAna (in the VendidAd), Gnoli sees] “a country, where the ‘Airyas’ (Iranians) were not rulers and where there was probably a hegemony of Indo-Aryan or proto-Indoaryan peoples.”
** G. Gnoli. Zoroaster’s Time and Homeland: A Study on the Origins of Mazdeism and Related Problems by Gherardo Gnoli, Instituto Universitario Orientale, Seminario di Studi Asiatici, (Series Minor VII), Naples, 1980. Quoted in Talageri, S. (2000). The Rigveda: A historical analysis. New Delhi: Aditya Prakashan.
* The main obstacle to a reconstruction that closely links the western Aryas to the Avestan Airyas is, in my opinion, the one arising from the theories that the Medes and the Persians emigrated from the North rather than from the East, that is to say, for instance, from south-east Russia.... Now, the obstacle that arises from the theory of the Medes and the Persians having emigrated from the North ... on the basis of a highly conjectural interpretation of the archaeological evidence, is now removed by the archaeologists themselves. A body of evidence... orients us in quite a different direction, namely towards that of a migratory movement, probably a slow, progressive one, from East to West, along the great Khorasan Road..... A much more convicing theory than that of the western Iranians having emigrated from North to South across the Caucasus is that of a slow, progressive East-West emigration, a gradual penetration as it were, over the centuries, from the end of the 2nd millenium to the first half of the 1st millenium B.C. ... Having done away with the obstacle provided by the theory of the trans-Caucasian migration..., we can see both these peoples as western branches of those same Airyas that in the Younger Avesta are described as being settled in such a large part of the eastern Iranian world....
** Gnoli, G. (1989). The Idea of Iran: An essay on its origin. Roma: Istituto italiano per il Medio ed Estremo Oriente.
* ”The first chapter of the Vendidad or the handbook of the Parsees enumerates sixteen holy lands created by Ahura Mazda which were later rendered unfit for the residence of man (i.e. the ancestors of the Iranians) on account of different things created by Angra Mainyu, the evil spirit of the Avesta… The first of these lands was of course Airyana Vaejo which was abandoned by the ancestors of the Iranians because of severe winter and snow; of the others, one was Hapta Hindu, i.e. Saptasindhu”.
** Purushottam L. Bhargava quoted in TALAGERI 1993a:180). TALAGERI 1993a: “The Aryan Invasion Theory and Indian Nationalism”, Voice of India, New Delhi, 1993. Quoted in
* Significantly, Iranian traditions record the earliest homeland of the Iranians as Airyana Vaējah, a land characterized by extreme cold. Gnoli, one of the greatest Avestan scholars, suggests that this land, mentioned in the list of the sixteen Iranian lands in the Avesta in Vendidād I, should be ―left out of the discussion since ―"the country is characterized, in the Vd.I context, by an advanced state of mythicization".
** Gnoli, quoted in Talageri, S. The Rigveda and the Avesta (2008)
* However, it is clear that the list of sixteen Iranian lands is arranged in rough geographical order, in an anti-clockwise direction which leads back close to the starting point; and the fact that the sixteen evils created by Angra Mainyu in the sixteen lands created by Ahura Mazda start out with ―severe winter‖ in the first land Airyana Vaējah, move through a variety of other evils (including various sinful proclivities, obnoxious insects, evil spirits and physical ailments), and end again with ―severe winter‖ in the sixteenth land, Raηhā, shows that the sixteenth land is close to the first one. And since Gnoli identifies the sixteenth land, Raηhā, as an ―eastern mountainous area, Indian or Indo-Iranian, hit by intense cold in winter, it is clear that Airyana Vaējah is also likely to be an eastern, mountainous, Indian area.
** Talageri, S. The Rigveda and the Avesta (2008)
* Also, Airyanam Vaejo, mentioned ibidem, is a bit of a mystery to iranologists, but one serious candidate is certainly Kashmir, where summer does indeed last only two months, in conformity with the description given.
** Elst, Koenraad (2007). Asterisk in bharopiyasthan: Minor writings on the Aryan invasion debate.
* “Given its very Oriental horizon, this list must be pre-Achaemenid; on the other hand, the remarkable extendedness of the territories concerned recommends situating them in a period much later than the Zoroastrian origins. (…) one or several centuries later than Zarathuštra’s preaching.”
** (Gnoli 1985:25), quoted in Elst, Koenraad (2018). Still no trace of an Aryan invasion: A collection on Indo-European origins. About the list of 16 countries in the first chapter of the Vendidād.