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It is the sequel to Chrono Trigger. Unlike its predecessor's "Dream Team", Chrono Cross was developed primarily by scenarist and director Masato Kato and other programmers from Chrono Trigger , including art director Yasuyuki Honne and sound planner Minoru Akao. The story of Chrono Cross focuses on a teenage boy named Serge and a theme of parallel worlds. Faced with an alternate reality in which he died as a child, Serge endeavors to discover the truth of the two worlds' divergence.
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Zurvanism is an extinct branch of Zoroastrianism in which the divinity Zurvan is a First Principle primordial creator deity who engendered equal-but-opposite twins , Ahura Mazda and Angra Mainyu. Zurvanism is also known as "Zurvanite Zoroastrianism", and may be contrasted with Mazdaism.
In Zurvanism, Zurvan was perceived as the god of infinite time and space and was aka "one", "alone". Zurvan was portrayed as a transcendental and neutral god, without passion, and one for whom there was no distinction between good or evil. The Middle Persian name derives from Avestan zruvan- , "time", which is grammatically without gender.
Boyce — Zurvanism enjoyed royal sanction during the Sassanid era — CE but no traces of it remain beyond the 10th century. Although Sassanid era Zurvanism was certainly influenced by Hellenic philosophy, the relationship between it and the Greek divinity of Time Chronos has not been conclusively established. Non-Zoroastrian accounts of typically Zurvanite beliefs were the first traces of Zoroastrianism to reach the west, leading European scholars to conclude that Zoroastrianism was a monist religion, an issue of much controversy among both scholars and contemporary practitioners of the faith.
The Avestan word zruvan is etymologically related to the late post-Vedic Sanskrit word sarva , meaning "all, entire", and which carries a similar semantic field in signifying a monist quality. The earliest evidence of the cult of Zurvan is found in the History of Theology , attributed to Eudemus of Rhodes c.
The principal evidence for Zurvanite doctrine in the polemical Christian tracts of Armenian and Syriac writers of the Sassanid period — CE. Indigenous sources of information from the same period are the 3rd century Kartir inscription at Ka'ba-i Zartosht and the early 4th century edict of Mihr-Narse head-priest under Yazdegerd I , the latter being the only native evidence from the Sassanid period that is frankly Zurvanite. The post-Sassanid Zoroastrian Middle Persian commentaries are primarily Mazdean and with only one exception 10th century Denkard 9.
There is no hint of any worship of Zurvan in any of the texts of the Avesta , even though the texts as they exist today are the result of a Sassanid era redaction. Zaehner proposes that this is because the individual Sassanid monarchs were not always Zurvanite and that Mazdean Zoroastrianism just happened to have the upper hand during the crucial period that the canon was finally written down Zaehner, ; Duchesne-Guillemin, In the texts composed prior to the Sassanid period, Zurvan appears twice, as both an abstract concept and as a minor divinity, but there is no evidence of a cult.
In Yasna Two other references to Zurvan are also present in the Vendidad , but although these are late additions to the canon, they again do not establish any evidence of a cult. Zurvan does not appear in any listing of the Yazatas Dhalla, The origins of the cult of Zurvan remain debated.
One view Zaehner, ; Duchesne-Guillemin, ; Zaehner , intro considers Zurvanism to have developed out of Zoroastrianism as a reaction to the liberalization of the late Achaemenid era form of the faith. Another view "Swedish-school" theory, e. Nyberg, ; reiterated in Zaehner , conclusion proposes that Zurvan existed as a pre-Zoroastrian divinity that was incorporated into Zoroastrianism. The third view Cumont and Schaeder; reiterated by Henning, ; Boyce is that Zurvanism is the product of the contact between Zoroastrianism and Babylonian - Akkadian religions for a summary of opposing views see Boyce, Certain however is that by the Sassanid era — CE , the divinity "Infinite Time" was well established, and—as inferred from a Manichaean text presented to Shapur I, in which the name 'Zurvan' was adopted for Manichaeism's primordial " Father of Greatness "—enjoyed royal patronage.
It was during the reign of Sassanid Emperor Shapur I — that Zurvanism appears to have developed as a cult and it was presumably in this period that Greek and Indic concepts were introduced to Zurvanite Zoroastrianism.
It is however not known whether Sassanid era Zurvanism and Mazdaism were separate sects, each with their own organization and priesthood, or simply two tendencies within the same body. That Mazdaism and Zurvanism competed for attention has been inferred from the works of Christian and Manichaean polemicists, but the doctrinal incompatibilities were not so extreme "that they could not be reconciled under the broad aegis of an imperial church" Boyce, Following the fall of the Sassanid Empire in the 7th century, Zoroastrianism was gradually supplanted by Islam.
The former continued to exist but in an increasingly reduced state and by the 10th century the remaining Zoroastrians appear to have more closely followed the orthodoxy as found in the Pahlavi books see also legacy , below. Why the cult of Zurvan vanished while Mazdaism did not remains an issue of scholarly debate.
Arthur Christensen, one of the first proponents of the theory that Zurvanism was the state religion of the Sassanids, suggested that the rejection of Zurvanism in the post-conquest epoch was a response and reaction to the new authority of Islamic monotheism that brought about a deliberate reform of Zoroastrianism that aimed to establish a stronger orthodoxy Boyce, Zaehner is of the opinion that the Zurvanite priesthood had a "strict orthodoxy which few could tolerate.
Moreover, they interpreted the Prophet's message so dualistically that their God was made to appear very much less than all-powerful and all-wise. Reasonable as so absolute a dualism might appear from a purely intellectual point of view, it had neither the appeal of a real monotheism nor had it any mystical element with which to nourish its inner life. Another possible explanation postulated by Boyce — is that Mazdaism and Zurvanism were divided regionally, that is, with Mazdaism being the predominant tendency in the regions to the north and east Bactria , Margiana , and other satrapies closest to Zoroaster's homeland , while Zurvanism was prominent in regions to the south and west closer to Babylonian and Greek influence.
This is supported by Manichaean evidence that indicates that 3rd-century Mazdean Zoroastrianism had its stronghold in Parthia , to the northeast. Following the fall of the Persian Empire, the south and west were relatively quickly assimilated under the banner of Islam, while the north and east remained independent for some time before these regions too were absorbed. Boyce, — According to Zaehner, this "Zurvanism proper" was "genuinely Iranian and Zoroastrian in that it sought to clarify the enigma of the twin spirits that Zoroaster left unsolved" Zaehner, As the priesthood sought to explain it, if the Malevolent Spirit lit: Angra Mainyu and the Benevolent Spirit Spenta Mainyu , identified with Ahura Mazda were twins, then they must have had a parent, who must have existed before them.
The priesthood settled on Zurvan — the hypostasis of Infinite Time — as being "the only possible 'Absolute' from whom the twins could proceed" and which was the source of good in the one and the source of evil in the other Zaehner, It may well be as proposed by Cumont and Schaeder that the Zurvanite cosmogony was an adaptation of an antecedent Hellenic Chronos cosmogony that portrayed Infinite Time as the "Father of Time" not to be confused with the Titan Cronus , father of Zeus whom the Greeks equated with Oromasdes , i.
The 'classic' Zurvanite model of creation, preserved only by non-Zoroastrian sources, proceeds as follows:. In the beginning, the great God Zurvan existed alone. Desiring offspring that would create "heaven and hell and everything in between", Zurvan sacrificed for a thousand years.
Towards the end of this period, androgyne Zurvan began to doubt the efficacy of sacrifice and in the moment of this doubt Ohrmuzd and Ahriman were conceived: Ohrmuzd for the sacrifice and Ahriman for the doubt. Upon realizing that twins were to be born, Zurvan resolved to grant the first-born sovereignty over creation. Ahriman then preempted Ohrmuzd by ripping open the womb to emerge first.
Reminded of the resolution to grant Ahriman sovereignty, Zurvan conceded, but limited kingship to a period of years, after which Ohrmuzd would rule for all eternity Zaehner, — Christian and Manichaean missionaries considered this doctrine to be exemplary of the Zoroastrian faith and it was these and similar texts that first reached the west. Ironically, the fact that no Zoroastrian texts contained any hint of the born-of-Zurvan doctrine was considered to be evidence of a latter-day corruption of the original principles.
The opinion that Zoroastrianism was so severely dualistic that it was, in fact, ditheistic or even tritheistic would be widely held until the late 19th century Dhalla, —; cf. Boyce, According to Zaehner, the doctrine of the cult of Zurvan appears to have three schools of thought, each to a different degree influenced by alien philosophies, which he calls materialist Zurvanism, aesthetic Zurvanism, and fatalistic Zurvanism.
Aesthetic Zurvanism, which was apparently not as popular as the materialistic kind, viewed Zurvan as undifferentiated Time, which, under the influence of desire, divided into reason a male principle and concupiscence a female principle.
According to Duchesne-Guillemin, this division is "redolent of Gnosticism or — still better — of Indian cosmology". The parallels between Zurvan and Prajapati of Rig Veda Nonetheless, there is a semblance of Zurvanite elements in Vedic texts, and, as Zaehner puts it, "Time, for the Indians, is the raw material, the materia prima of all contingent being.
Materialist Zurvanism was influenced by the Aristotelian and Empedoclean view of matter , and took "some very queer forms" Zaehner, While Zoroaster's Ormuzd created the universe with his thought, materialist Zurvanism challenged the concept that anything could be made out of nothing. This challenge was a patently alien idea, discarding core Zoroastrian tenets in favor of the position that the spiritual world — including heaven and hell, reward and punishment — did not exist.
The fundamental division of the material and spiritual is not altogether foreign to the Avesta ; Geti and Mainyu middle Persian: menog are terms in Mazdaist tradition, where Ahura Mazda is said to have created all first in its spiritual, then later in its material form. But the material Zurvanites redefined menog to suit Aristotelian principles to mean "that which did not yet have matter", or alternatively, "that which was still the unformed primal matter".
Even this is not necessarily a violation of orthodox Zoroastrian tradition, since the divinity Vayu is present in the middle space between Ormuzd and Ahriman, the void separating the kingdoms of light and darkness. The doctrine of Limited Time allotted to Ahriman by Zurvan implied that nothing could change this preordained course of the material universe, and the path of the astral bodies of the 'heavenly sphere' was representative of this preordained course.
It followed that human destiny must then be decided by the constellations, stars and planets, who were divided between the good the signs of the Zodiac and the evil the planets. The fact that Armenian and Syriac commentators translated Zurvan as "Fate" is highly suggestive. Mithraism as a representation of Zurvan.
Zaehner later acknowledged this mis-identification as a "positive mistake" Zaehner , due to Franz Cumont 's late 19th century notion that the Roman cult was "Roman Mazdaism" transmitted to the west by Iranian priests. Mithraic scholars no longer follow this so-called 'continuity theory', but that has not stopped the fallacy which Zaehner also attributes to Cumont from proliferating on the Internet. No evidence of distinctly Zurvanite rituals or practices have been discovered, so followers of the cult are widely believed to have had the same rituals and practices as Mazdean Zoroastrians did.
This is understandable, inasmuch as the Zurvanite doctrine of a monist First Principle did not preclude the worship of Ohrmuzd as the Creator of the good creation. Similarly, no explicitly Zurvanite elements appear to have survived in modern Zoroastrianism, though Western influences have encouraged monotheistic theologies among some modern Zoroastrian reformists that replace the omniscient but not omnipotent Mazda with a new doctrine of an omnipotent Mazda that is more like the omnipotent, more strictly monotheistic deities of Judaism, Christianity, and Islam:.
Yet though Dhalla thus, under foreign influences, abandoned the fundamental doctrine of the absolute separation of good and evil, his book still breathes the sturdy, unflinching spirit of orthodox Zoroastrian dualism. Yes, there are two fundamental spirits, twins which are renowned to be in conflict. In thought and in word, in action they are two: the good and the bad. Then shall I speak of the two primal Spirits of existence, of whom the Very Holy thus spoke to the Evil One: "Neither our thoughts nor teachings nor wills, neither or words nor choices nor acts, not our inner selves nor our souls agree.
A literal, anthropomorphic "twin brother" interpretation of these passages gave rise to a need to postulate a father for the postulated literal "brothers". Hence Zurvanism postulated a preceding parent deity that existed above the good and evil of his sons. This was an obvious usurpation of Zoroastrian dualism, a sacrilege against the moral preeminence of Ahura Mazda. The pessimism evident in Zurvanite fatalism existed in stark contradiction to the positive moral force of Mazdaism, and was a direct violation of one of Zoroaster's great contributions to religious philosophy: his uncompromising doctrine of free will.
By leaving destiny in the hands of fate an omnipotent deity , the cult of Zurvan distanced itself from the most sacred of Zoroastrian tenets: that of the efficacy of good thoughts, good words and good deeds.
That the Zurvanite view of creation was an apostasy even for medieval Zoroastrians is apparent from the 10th century Denkard , which in a commentary on Yasna The fundamental goal of "classical Zurvanism" to bring the doctrine of the "twin spirits" in accord with what was otherwise understood of Zoroaster's teaching may have been excessive, but according to Zaehner it was not altogether misguided.
In noting the emergence of an overtly dualistic doctrine during the Sassanid period, Zaehner asserted that. Otherwise the re-emergence of this strictly dualist form of Zoroastrianism some six centuries after the collapse of the Achaemenian Empire could not be readily explained.
There must have been a zealous minority that busied itself with defining what they considered the Prophet's true message to be; there must have been an 'orthodox' party within the 'Church'. This minority, concerned now with theology no less than with ritual, would be found among the Magi, and it is, in fact, to the Magi that Aristotle and other early Greek writers attribute the fully dualist doctrine of two independent principles — Oromasdes and Areimanios.
Further, the founder of the Magian order was now said to be Zoroaster himself. The fall of the Achaemenian Empire, however, must have been disastrous for the Zoroastrian religion, and the fact that the Magi were able to retain as much as they did and restore it in a form that was not too strikingly different from the Prophet's original message after the lapse of some years proves their devotion to his memory.
It is, indeed, true to say that the Zoroastrian orthodoxy of the Sassanian period is nearer to the spirit of Zoroaster than is the thinly disguised polytheism of the Yashts. Thus — according to Zaehner — while the direction that the Sassanids took was not altogether at odds with the spirit of the Gathas, the extreme dualism that accompanied a divinity that was remote and inaccessible made the faith less than attractive.
Zurvanism was then truly heretical only in the sense that it weakened the appeal of Zoroastrianism. Nonetheless, that Zurvanism was the predominant brand of Zoroastrianism during the cataclysmic years just prior to the fall of the empire, is, according to Duchesne-Guillemin, evident in the degree of influence that Zurvanism but not Mazdaism would have on the Iranian brand of Shi'a Islam.
Writing in the historical present, he notes that "under Chosrau II r. This is also a thought expressed by Zaehner, who observes that Ferdowsi , in his Shahnameh , "expounds views which seem to be an epitome of popular Zervanite doctrine" Zaehner, Thus, according to Zaehner and Duchesne-Guillemin, Zurvanism's pessimistic fatalism was a formative influence on the Iranian psyche, paving the way as it were for the rapid adoption of Shi'a philosophy during the Safavid era.
Chaos (cosmogony)
Chronos is a role-playing game developed and published by Gunfire Games for the Oculus Rift virtual reality VR headset. The game received generally. Role-playing video game. Many role-playing video games have origins in tabletop role-playing games and use much of the same terminology, settings and game mechanics. Other major. Harry Potter video games.
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English Pages [] Year Twenty scholars from Russia, th. First Published by Ashgate Publisher. The twelve papers written for this volume reflect the wide scope of Annemari. Bringing together new research on Chinese literature and music by twenty-two scholars, on topics ranging from Tang poetr. This volume presents fresh approaches to the role that translation in its many forms plays in enabling and mediating glo. Essays written for Irving Kristol's seventy-fifth birthday. Music has played and continues to play a vital role in Korean society, providing a rich vein of material as a dynamic pa.
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Zurvanism is an extinct branch of Zoroastrianism in which the divinity Zurvan is a First Principle primordial creator deity who engendered equal-but-opposite twins , Ahura Mazda and Angra Mainyu. Zurvanism is also known as "Zurvanite Zoroastrianism", and may be contrasted with Mazdaism. In Zurvanism, Zurvan was perceived as the god of infinite time and space and was aka "one", "alone". Zurvan was portrayed as a transcendental and neutral god, without passion, and one for whom there was no distinction between good or evil. The Middle Persian name derives from Avestan zruvan- , "time", which is grammatically without gender.
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In Christian theology , the same term is used to refer to the gap created by the separation of heaven and earth. It may also mean space, the expanse of air, the nether abyss or infinite darkness. Parallel concepts appear the Middle East and North Africa, such as the abstract conflict of ideas in the Egyptian duality of Maat and Isfet or the battle of Horus and Set. Hesiod and the Pre-Socratics use the Greek term in the context of cosmogony. Hesiod's Chaos has been interpreted as either "the gaping void above the Earth created when Earth and Sky are separated from their primordial unity" or "the gaping space below the Earth on which Earth rests.
Yuri Manga 'Sakura Trick' to get TV Anime Adaptation (Confirmed to Air Winter 2014)
Sine philosophia nemo intrepide potest vivere, nemo secure. Dimidium facti, qui coepit, habet; sapere aude, incipe. II, So let us embark on a journey over the oceans of philosophy, guided by stars of knowledge and the sails of curiosity.
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It is the 17th main game in the Atelier series and the first game of the Mysterious storyline, as well as the debut of Koei Tecmo taking over publishing rights for Western regions in place of NIS America. The game features a completely reformed worldview from earlier titles within the series, in addition to a new alchemy-centric system. Sophie is able to obtain ideas for recipes from activities such as harvesting, exploring, battling, or from events, [10] and these ideas are used as a basis of improving her knowledge of alchemy. When she performs alchemy, the player is presented with various predetermined shapes representing the ingredients used, and arranges each shape on a puzzle board that represents the cauldron. This process involves visual trial-and-error, and if the shapes are arranged perfectly, the player receives a bonus. The materials selected affect the quality of the item synthesised. Once the player gathers the required ingredients, the alchemy process involves a five-step process which consists of selecting a cauldron, applying ingredients, arranging shapes to receive bonuses, reviewing the bonuses acquired, and finally selecting which bonuses the player intends to keep.
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