@article{oai:toyoeiwa.repo.nii.ac.jp:00001546,
 author = {藤原, 達也},
 journal = {死生学年報},
 month = {Mar},
 note = {In the oldest sources we have today, that is, in the Gathas of Zoroaster, a feminine noun daēnā seems to have two connotations. One is “religion” in Mazdaism when comprehending its cosmology, eschatology, and soteriology, which has provoked little objection. However, over the other connotation there has been much discussion. Some scholars think daēnā denotes “conscience”, while some prefer “view”, and yet others regard it synonymous with urvan or “soul”. Moreover, there are scholars who insist that daēnā has only one connotation.
The word is personified already in the Gathas, yet without any definite physical appearance, as one who comes forth in front of the dead person together with that person’s urvan at the Činvant Bridge. This Bridge will not allow the dead to go through to heaven when the dead person’s daēnā and urvan are angry with that person. In Late Antiquity and the Early Medieval period, the personified Daēnā becomes a beautiful maiden who should guide the dead to heaven when the person has been right and pious in his or her lifetime. It appears that iconographic representations of Daēnā can be found among the antiquities of those periods. G. Gnoli (1993), one of the greatest Iranologists of the world, suggested that Daēnā is seen as the figure of a young woman with a flower in her hand portrayed on some Sassanian seals (Fig. 6).
While Gnoli’s argument for identification includes inscriptions beside the figures of the woman, in this article, the author’s argument is based purely on iconography. The figures identified here with Daēnā include no writing (Figs. 1-4). It is of special note that the iconographic representation of the Činvant Bridge has been found not in the Iranian world nor in Central Asia, but in China (Fig. 7). Moreover, detailed studies by de la Vaissière (2005) reveal that the image was not purely Zoroastrian, but had been syncretized with Manichaeism. The so-called Manichaean Daēnā appears in 13-14th century pictures that were created in China, and also have long been in Japanese museum and private collections (Figs. 8-9). Daēnā appears there both as the Virgin of Light, a Manichaean goddess who plays an important role in cosmology, and as “a maiden”, nameless in most cases, who comes to meet with the dead as that person’s soul’s counterpart which shall go on to heaven in the Manichaean literature. Finally, 2000 years after Zoroaster, Manichaeans succeeded in conciliating the dispute of the two connotations for daēnā in his Gathas, by making the salvation of cosmological and eschatological dimensions reside together within the personal salvation of each soul in one entity, their Daēnā.},
 pages = {213--248},
 title = {ダエーナーとその図像表現 : ゾロアスター教およびマニ教における死者の運命},
 volume = {13},
 year = {2017},
 yomi = {フジワラ, タツヤ}
}