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94-529: [REDACTED] Look up corrida in Wiktionary, the free dictionary. Corrida may refer to: Bullfight Corrida (horse) , a racehorse Corrida (Dschinghis Khan album) , 1983 Corrida (Kabát album) , 2006 Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Corrida . If an internal link led you here, you may wish to change

188-573: A bullfighter attempting to subdue, immobilize, or kill a bull , usually according to a set of rules, guidelines, or cultural expectations. There are several variations, including some forms which involve dancing around or leaping over a cow or bull or attempting to grasp an object tied to the animal's horns. The best-known form of bullfighting is Spanish-style bullfighting , practiced in Spain , Portugal , Southern France , Mexico , Ecuador , Venezuela , and Peru . In Colombia it has been outlawed but

282-468: A cuadrilla (entourage). In Spanish the more general torero or diestro (literally 'right-hander') is used for the lead fighter, and only when needed to distinguish a man is the full title matador de toros used; in English, "matador" is generally used for the bullfighter. The modern corrida is highly ritualized, with three distinct stages or tercios ("thirds"); the start of each being announced by

376-423: A vara (lance). To protect the horse from the bull's horns, the animal wears a protective, padded covering called peto . Prior to 1930, the horses did not wear any protection. Often the bull would disembowel the horse during this stage. Until the use of protection was instituted, the number of horses killed during a fiesta generally exceeded the number of bulls killed. At this point, the picador stabs just behind

470-431: A bugle sound. The participants enter the arena in a parade, called the paseíllo , to salute the presiding dignitary, accompanied by band music. Torero costumes are inspired by 17th-century Andalusian clothing, and matadores are easily distinguished by the gold of their traje de luces ("suit of lights"), as opposed to the lesser banderilleros, who are also known as toreros de plata ("bullfighters of silver"). The bull

564-524: A bull in Zaragoza, resulting in the loss of his left eye, use of his right ear, and facial paralysis. He returned to bullfighting five months later with an eyepatch, multiple titanium plates in his skull, and the nickname 'The Pirate'. Until the early twentieth century, the horses were unprotected and were commonly gored and killed, or left close to death (intestines destroyed, for example). The horses used were old and worn-out, with little value. Starting in

658-549: A bull is led on a rope along a street, while players taunt and dodge the bull, who is not killed during or after the fight, but returned to pasture and used in later events. Rádio e Televisão de Portugal (RTP) ceased to broadcast bullfights in Portugal since 2021. Since the 19th century, Spanish-style corridas have been increasingly popular in Southern France where they enjoy legal protection in areas where there

752-510: A chapel where a matador can pray before the corrida , and where a priest can be found in case a sacrament is needed. The most relevant sacrament is now called " Anointing of the Sick "; it was formerly known as "Extreme Unction", or the "Last Rites". The media often reports the more horrific of bullfighting injuries, such as the September 2011 goring of matador Juan José Padilla 's head by

846-636: A closed arena where a single fighter on horseback was armed with a lance. This spectacle was said to be enjoyed by Charlemagne , Alfonso X the Wise and the Almohad caliphs , among others. The greatest Spanish performer of this art is said to have been the knight El Cid . According to a chronicle of the time, in 1128 "... when Alfonso VII of León and Castile married Berengaria of Barcelona daughter of Ramon Berenguer III, Count of Barcelona at Saldaña among other celebrations, there were also bullfights." In

940-400: A dance of passes, or faena . The matador will often try to enhance the drama of the dance by bringing the bull's horns especially close to his body. The faena refers to the entire performance with the muleta. The faena is usually broken down into tandas , or "series", of passes. The faena ends with a final series of passes in which the matador, using the cape, tries to maneuver the bull into

1034-532: A deeply ingrained, integral part of their national cultures ; in Spain, bullfighting is nicknamed la fiesta nacional ("the national fiesta"). The aesthetic of bullfighting is based on the interaction of the man and the bull. Rather than a competitive sport, the bullfight is more of a ritual of ancient origin, which is judged by aficionados based on artistic impression and command. American author Ernest Hemingway wrote of it in his 1932 non-fiction book Death in

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1128-894: A fragment of a much larger literature of sacred texts. Anquetil-Duperron's manuscripts are at the Bibliothèque nationale de France ('P'-series manuscripts), while Rask's collection now lies in the Royal Library, Denmark ('K'-series). Other large Avestan language manuscript collections are those of the British Museum ('L'-series), the K. R. Cama Oriental Library in Mumbai , the Meherji Rana library in Navsari , and at various university and national libraries in Europe. In

1222-629: A general revision of the canon and continued to ensure its orthodoxy ( Dk 4F, AVN 1.12–1.16). A final revision was supposedly undertaken in the 6th century CE under Khosrow I ( Dk 4G). Texts of the Avesta became available to European scholarship comparatively late, thus the study of Zoroastrianism in Western countries dates back to only the 18th century. Abraham Hyacinthe Anquetil-Duperron travelled to India in 1755, and discovered

1316-514: A limited time frame. Most scholars today consider a time between 1500 and 900 BCE to be possible, with a date close to 1000 BCE being considered likely by many. They must have crystallized early on, meaning their transmission became fixed shortly after their composition. During their long history, the Gathic texts seem to have been transmitted with the highest accuracy. Most of the Avestan corpus

1410-462: A much larger Avestan corpus was still available during the Sassanian period than exists today. Only about one-quarter of the Avestan sentences or verses referred to by the 9th/10th century commentators can be found in the surviving texts. This suggests that three-quarters of Avestan material, including an indeterminable number of juridical, historical and legendary texts have been lost since then. On

1504-590: A number of distinct stages, during which different parts of the Avestan corpus were composed, transmitted in either fluid or fixed form, as well as edited and redacted. A small portion of the Avestan corpus is composed in a more archaic language than the rest. These so called Old Avestan texts are the Gathas , the Yasna Haptanghaiti , and a number of short mantras . They are linguistically very similar and are therefore considered to have been composed over

1598-454: A period of about 15–20 minutes, the raseteurs compete to snatch rosettes ( cocarde ) tied between the bulls' horns. They do not take the rosette with their bare hands but with a claw-shaped metal instrument called a raset or crochet ( hook ) in their hands, hence their name. Afterward, the bulls are herded back to their pen by gardians (Camarguais cowboys ) in a bandido , amidst a great deal of ceremony. The stars of these spectacles are

1692-446: A position to stab it between the shoulder blades going over the horns and thus exposing his own body to the bull. The sword is called estoque, and the act of thrusting the sword is called an estocada . During the initial series, while the matador in part is performing for the crowd, he uses a fake sword ( estoque simulado ). This is made of wood or aluminum, making it lighter and much easier to handle. The estoque de verdad (real sword)

1786-679: A short-lived ban on gladiatorial combat. The latter theory was supported by Robert Graves ( picadors are related to warriors who wielded the javelin , but their role in the contest is now a minor one limited to "preparing" the bull for the matador.) Spanish colonists took the practice of breeding cattle and bullfighting to the American colonies, the Pacific, and Asia. In the 19th century, areas of southern and southwestern France adopted bullfighting, developing their distinctive form. Religious festivities and royal weddings were celebrated by fights in

1880-694: Is a ceremony called the Vendidad , in which the Yasna is recited with all the chapters of both the Visparad and the Vendidad inserted at appropriate points. This ceremony is only performed at night. The Yasht s (from yešti , "worship by praise") are a collection of 21 hymns, each dedicated to a particular divinity or divine concept. Three hymns of the Yasna liturgy that "worship by praise" are—in tradition—also nominally called yasht s, but are not counted among

1974-610: Is almost as old as the Gathas , consists of prayers and hymns in honor of Ahura Mazda, the Yazatas , the Fravashi , Fire, Water, and Earth. The younger Yasna , though handed down in prose, may once have been metrical, as the Gathas still are. The Visperad (from vîspe ratavo , "(prayer to) all patrons") is a collection of supplements to the Yasna . The Visparad is subdivided into 23 or 24 kardo (sections) that are interleaved into

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2068-432: Is an ecclesiastical code, not a liturgical manual, and there is a degree of moral relativism apparent in the codes of conduct. The Vendidad ' s different parts vary widely in character and in age. Some parts may be comparatively recent in origin although the greater part is very old. The Vendidad, unlike the Yasna and the Visparad, is a book of moral laws rather than the record of a liturgical ceremony. However, there

2162-711: Is an uninterrupted tradition of such bull fights, particularly during holidays such as Whitsun or Easter . Among France's most important venues for bullfighting are the ancient Roman arenas of Nîmes and Arles , although there are bull rings across the South from the Mediterranean to the Atlantic coasts. Bullfights of this kind follow the Spanish tradition and even Spanish words are used for all Bullfighting related terms. Minor cosmetic differences exist such as music. This

2256-402: Is being phased out with a full ban coming in effect in 2027. The Spanish Fighting Bull is bred for its aggression and physique, and is raised free-range with little human contact. The practice of bullfighting is controversial because of a range of concerns including animal welfare, funding, and religion. While some forms are considered a blood sport , in some countries, for example Spain, it

2350-645: Is composed in Young Avestan. These texts originated in a later stage of the Avestan period separated from the Old Avestan time by several centuries. Due to a number of geographical references , there is a wide consensus that they were composed in the eastern portion of Greater Iran . These texts appear to have been handed down during this time in a more fluid oral tradition and were partly composed afresh with each generation of poet-priests, sometimes with

2444-418: Is dead. If the matador has performed particularly well, the crowd may petition the president by waving white handkerchiefs to award the matador an ear of the bull. If his performance was exceptional, the president will award two ears. In certain more rural rings, the practice includes an award of the bull's tail. Very rarely, if the public and the matador believe that the bull has fought extremely bravely – and

2538-520: Is defined as an art form or cultural event, and local regulations define it as a cultural event or heritage. Bullfighting is illegal in most countries, but remains legal in most areas of Spain and Portugal , as well as in some Hispanic American countries and some parts of southern France . Bullfighting traces its roots to prehistoric bull worship and sacrifice in Mesopotamia and the Mediterranean region. The first recorded bullfight may be

2632-411: Is made out of steel. At the end of the tercio de muerte , when the matador has finished his faena, he will change swords to take up the steel one. He performs the estocada with the intent of piercing the heart or aorta, or severing other major blood vessels to induce a quick death if all goes according to plan. Often this does not happen and repeated efforts must be made to bring the bull down, sometimes

2726-547: Is not to be confused with the bloodless bullfights referred to below which are indigenous to France. A more indigenous genre of bullfighting is widely common in the Provence and Languedoc areas, and is known alternately as " course libre " or " course camarguaise ". This is a bloodless spectacle (for the bulls) in which the objective is to snatch a rosette from the head of a young bull. The participants, or raseteurs , begin training in their early teens against young bulls from

2820-400: Is released into the ring, where he is tested for ferocity by the matador and banderilleros with the magenta and gold capote ("cape"). This is the first stage, the tercio de varas ("the lancing third"). The matador confronts the bull with the capote, performing a series of passes and observing the behavior and quirks of the bull. Next, a picador enters the arena on horseback armed with

2914-402: Is still seen by most matadors as the ideal to be emulated. Originally, at least five distinct regional styles of bullfighting were practised in southwestern Europe: Andalusia , Aragon – Navarre , Alentejo , Camargue , Aquitaine . Over time, these have evolved more or less into standardized national forms mentioned below. The "classic" style of bullfighting, in which the rule is kill

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3008-488: Is the only nask that has survived in its entirety. The text consists of 22 Fargard s, fragments arranged as discussions between Ahura Mazda and Zoroaster. The first fargard is a dualistic creation myth , followed by the description of a destructive winter (compare Fimbulvetr ) on the lines of the Flood myth . The second fargard recounts the legend of Yima . The remaining fargard s deal primarily with hygiene (care of

3102-422: Is usually no doubt about the outcome, the bull is not viewed by bullfighting supporters as a sacrificial victim — it is instead seen by the audience as a worthy adversary, deserving of respect in its own right. Those who oppose bullfighting maintain that the practice is a sadistic tradition of torturing and killing a bull amidst pomp and pageantry. Supporters of bullfights, called " aficionados ", claim to respect

3196-603: The Epic of Gilgamesh , which describes a scene in which Gilgamesh and Enkidu fought and killed the Bull of Heaven ("The Bull seemed indestructible, for hours they fought, till Gilgamesh dancing in front of the Bull, lured it with his tunic and bright weapons, and Enkidu thrust his sword, deep into the Bull's neck, and killed it"). Bull-leaping was portrayed in Crete and myths related to bulls throughout Greece. The cosmic connotations of

3290-570: The Kushti , the sacred thread worn by Zoroastrians, represent these sections. The central portion of the Yasna is the Gathas , the oldest and most sacred portion of the Avesta, believed to have been composed by Zarathushtra (Zoroaster) himself. The Gathas are structurally interrupted by the Yasna Haptanghaiti ("seven-chapter Yasna "), which makes up chapters 35–42 of the Yasna and

3384-475: The Plaza de Armas , and later round, to discourage the cornering of the action. The modern style of Spanish bullfighting is credited to Juan Belmonte , generally considered the greatest matador of all time. Belmonte introduced a daring and revolutionary style, in which he stayed within a few centimeters of the bull throughout the fight. Although extremely dangerous (Belmonte was gored on many occasions), his style

3478-551: The Aramaic alphabet -derived Pahlavi scripts . The search for the 'Arsacid archetype' was increasingly criticized in the 1940s and was eventually abandoned in the 1950s after Karl Hoffmann demonstrated that the inconsistencies noted by Andreas were actually due to unconscious alterations introduced by oral transmission. Hoffmann identifies these changes to be due, in part, to modifications introduced through recitation; in part to influences from other Iranian languages picked up on

3572-542: The Avesta that is not already present in one of the other categories is placed in a "fragments" category, which – as the name suggests – includes incomplete texts. There are altogether more than 20 fragment collections, many of which have no name (and are then named after their owner/collator) or only a Middle Persian name. The more important of the fragment collections are the Nirangistan fragments (18 of which constitute

3666-517: The Camargue region of Provence before graduating to regular contests held principally in Arles and Nîmes but also in other Provençal and Languedoc towns and villages. Before the course , an abrivado —a "running" of the bulls in the streets—takes place, in which young men compete to outrun the charging bulls. The course itself takes place in a small (often portable) arena erected in a town square. For

3760-566: The Valencian Community and Southern Catalonia ). Balls of flammable material are attached to a bull's horns. The balls are lit and the bull is set free in the streets at night; participants dodge the bull when it comes close. It can be considered a variant of an encierro ( correbous in Catalan). This activity is held in a number of Spanish towns during their local festivals . Most Portuguese bullfights are held in two phases:

3854-561: The Vendidad is a mixed collection of prose texts mostly dealing with purity laws. Even today, the Vendidad is the only liturgical text that is not recited entirely from memory. Some of the materials of the extended Yasna are from the Yashts , which are hymns to the individual yazata s. Unlike the Yasna , Visperad and Vendidad , the Yasht s and the other lesser texts of the Avesta are no longer used liturgically in high rituals. Aside from

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3948-429: The Yasht collection since the three are a part of the primary liturgy. The Yasht s vary greatly in style, quality and extent. In their present form, they are all in prose but analysis suggests that they may at one time have been in verse. The Siroza ("thirty days") is an enumeration and invocation of the 30 divinities presiding over the days of the month. (cf. Zoroastrian calendar ). The Siroza exists in two forms,

4042-601: The Yasht s, these other lesser texts include the Nyayesh texts, the Gah texts, the Siroza and various other fragments. Together, these lesser texts are conventionally called Khordeh Avesta or "Little Avesta" texts. When the first Khordeh Avesta editions were printed in the 19th century, these texts (together with some non-Avestan language prayers) became a book of common prayer for lay people. The term Avesta originates from

4136-555: The cave painting El toro de hachos , both found in Spain. Bullfighting is often linked to Rome , where many human-versus-animal events were held as competition and entertainment, the Venationes . These hunting games spread to Africa , Asia , and Europe during Roman times. There are also theories that it was introduced into Hispania by the Emperor Claudius , as a substitute for gladiators , when he instituted

4230-455: The liturgical group is the Yasna , which takes its name from the Yasna ceremony, Zoroastrianism's primary act of worship, at which the Yasna text is recited. The most important portion of the Yasna texts are the five Gathas , consisting of seventeen hymns attributed to Zoroaster himself. These hymns, together with five other short Old Avestan texts that are also part of the Yasna , are in

4324-427: The morrillo , a mound of muscle on the fighting bull's neck, weakening the neck muscles and leading to the animal's first loss of blood. The manner in which the bull charges the horse provides important clues to the matador about the bull such as which horn the bull favors. As a result of the injury and also the fatigue of striving to injure the armoured heavy horse, the bull holds its head and horns slightly lower during

4418-455: The nask s are divided into three groups, of seven volumes per group. Originally, each volume had a word of the prayer as its name, which so marked a volume's position relative to the other volumes. Only about a quarter of the text from the nask s has survived to the present day. The contents of the Avesta are divided topically (even though the organization of the nask s is not), but these are not fixed or canonical. Some scholars prefer to place

4512-491: The tercio de banderillas ("the third of banderillas"), each of the three banderilleros attempts to plant two banderillas , sharp barbed sticks, into the bull's shoulders. These anger and agitate the bull reinvigorating him from the aplomado (literally "leadened") state his attacks on the horse and injuries from the lance left him in. Sometimes a matador will place his own banderillas. If so, he usually embellishes this part of his performance and employs more varied maneuvers than

4606-427: The 9th/10th-century works of Zoroastrian tradition in which the word appears as Middle Persian abestāg , Book Pahlavi ʾp(y)stʾkʼ . In that context, abestāg texts are portrayed as received knowledge and are distinguished from the exegetical commentaries (the zand ) thereof. The literal meaning of the word abestāg is uncertain; it is generally acknowledged to be a learned borrowing from Avestan, but none of

4700-487: The Afternoon : "Bullfighting is the only art in which the artist is in danger of death and in which the degree of brilliance in the performance is left to the fighter's honor." Bullfighting is seen by some as a symbol of Spanish national culture . The bullfight is regarded as a demonstration of style, technique, and courage by its participants and as a demonstration of cruelty and cowardice by its critics. While there

4794-455: The Avesta is a compilation from various sources, and its different parts date from different periods and vary widely in character. Only texts in the Avestan language are considered part of the Avesta. According to the Denkard , the 21 nask s (books) mirror the structure of the 21-word-long Ahuna Vairya prayer: each of the three lines of the prayer consists of seven words. Correspondingly,

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4888-480: The Avesta, as they exist today, derive from a single master copy produced by that collation. That master copy, now lost, is known as the 'Sassanian archetype'. The oldest surviving manuscript ( K1 ) of an Avestan language text is dated 1323 CE. The post-Sassanian phase saw a pronounced deterioration of the Avestan corpus. Summaries in the texts of the Zoroastrian tradition from the 9th/10th century indicate that

4982-476: The French government tried to ban it but had to back down in the face of local opposition. The bulls themselves are generally fairly small, much less imposing than the adult bulls employed in the corrida . Nonetheless, the bulls remain dangerous due to their mobility and vertically formed horns. Participants and spectators share the risk; it is not unknown for angry bulls to smash their way through barriers and charge

5076-624: The Old (or 'Gathic') Avestan language. The remainder of the Yasna 's texts are in Younger Avestan, which is not only from a later stage of the language, but also from a different geographic region. Extensions to the Yasna ceremony include the texts of the Vendidad and the Visperad . The Visperad extensions consist mainly of additional invocations of the divinities ( yazata s), while

5170-471: The Yasna during a Visperad service (which is an extended Yasna service). The Visperad collection has no unity of its own, and is never recited separately from the Yasna. The Vendidad (or Vidēvdāt , a corruption of Avestan Vī-Daēvō-Dāta , "Given Against the Demons") is an enumeration of various manifestations of evil spirits, and ways to confound them. The Vendidad includes all of the 19th nask , which

5264-777: The addition of new material. Most scholars assume that this phase corresponds to a time frame from ca. 900-400 BCE. At some time, however, this fluid phase must have stopped as well and the process of transmission of the Young Avestan texts became fixed similar to the Old Avestan material. This second crystallization must have taken place during the Old Iranian period, as Young Avestan does not show any characteristics of Middle Iranian. The subsequent transmission took place in Western Iran as evidenced by alterations introduced by native Persian speakers. Scholars like Skjærvø and Kreyenbroek correlate this second crystallization with

5358-537: The adoption of Zoroastrianism by the Achaemenids . As a result, Persian - and Median -speaking priests would have become the primary group to transmit these texts. Having no longer an active command of Avestan, they choose to preserve both Old and Young Avestan text as faithfully as possible. Some Young Avestan texts, like the Vendidad , show non-Avestan influence and are therefore considered to have been redacted or otherwise altered by non-Avestan speakers after

5452-594: The ancient Iranian practice of Bull sacrifice are reflected in Zoroaster 's Gathas and the Avesta . The killing of the sacred bull ( tauroctony ) is the essential central iconic act of the Iranian Mithras , which was commemorated in the mithraeum wherever Roman soldiers were stationed. The oldest representation of what seems to be a man facing a bull is on the Celtiberian tombstone from Clunia and

5546-513: The breeder of the bull agrees to have it return to the ranch – the event's president may grant a pardon ( indulto ). If the indulto is granted, the bull's life is spared; it leaves the ring alive and is returned to its home ranch for treatment and then to become a semental , or seed-bull, for the rest of its life. Recortes , a style of bullfighting practiced in Navarre , La Rioja , north of Castile and Valencia , has been much less popular than

5640-412: The bull into a charge to perform a pega de cara or pega de caras (face grab). The frontman secures the animal's head and is quickly aided by his fellows who surround and secure the animal until he is subdued. Forcados are dressed in a traditional costume of damask or velvet , with long knitted hats as worn by the campinos (bull headers) from Ribatejo . The bull is not killed in the ring and, at

5734-559: The bull is the style practiced in Spain and many Latin American countries. Bullfighting stadia are named " bullrings ". There are many historic bullrings; the oldest are the 1700s Spanish plazas of Sevilla and Ronda . The largest bullring is the Plaza México in Mexico City , which seats 41,000 people. Spanish-style bullfighting is called corrida de toros (literally " coursing of bulls") or la fiesta ("the festival"). In

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5828-549: The bulls, is an activity related to a bullfighting fiesta. Before the events that are held in the ring, people (usually young men) run in front of a small group of bulls that have been let loose, on a course of a sectioned-off subset of a town's streets. A toro embolado (in Spanish ), bou embolat (in Catalan ), roughly meaning "bull with balls", is a festive activity held at night and typical of many towns in Spain (mainly in

5922-427: The bulls, that the bulls live better than other cattle, and that bullfighting is a grand tradition, a form of art important to their culture. In nineteenth-century Spain, Martina García stood out among women bullfighters as one of the few who sometimes fought bulls alongside men. Avesta The Avesta texts fall into several different categories, arranged either by dialect , or by usage. The principal text in

6016-418: The bulls. Another type of French 'bullfighting' is the " course landaise ", in which cows are used instead of bulls. This is a competition between teams named cuadrillas , which belong to certain breeding estates. A cuadrilla is made up of a teneur de corde , an entraîneur , a sauteur , and six écarteurs . The cows are brought to the arena in crates and then taken out in order. The teneur de corde controls

6110-471: The categories in two groups, one liturgical, and the other general. The following categorization is as described by Jean Kellens (see bibliography , below). The Yasna (from yazišn "worship, oblations", cognate with Sanskrit yajña ), is the primary liturgical collection, named after the ceremony at which it is recited. It consists of 72 sections called the Ha-iti or Ha . The 72 threads of lamb's wool in

6204-594: The dangling rope attached to the cow's horns and the entraîneur positions the cow to face and attack the player. The écarteurs will try, at the last possible moment, to dodge around the cow and the sauteur will leap over it. Each team aims to complete a set of at least one hundred dodges and eight leaps. This is the main scheme of the "classic" form, the course landaise formelle . However, different rules may be applied in some competitions. For example, competitions for Coupe Jeannot Lafittau are arranged with cows without ropes. At one point, it resulted in so many fatalities that

6298-694: The day and the month. The five Nyayesh es, abbreviated Ny. , are prayers for regular recitation by both priests and laity. They are addressed to the Sun and Mithra (recited together thrice a day), to the Moon (recited thrice a month), and to the Waters and to Fire . The Nyayesh es are composite texts containing selections from the Gathas and the Yashts, as well as later material. The five gāh s are invocations to

6392-411: The dead in particular) [ fargard 3, 5, 6, 7, 8, 9, 10, 16, 17, 19] as well as disease and spells to fight it [7, 10, 11, 13, 20, 21, 22]. Fargard s 4 and 15 discuss the dignity of wealth and charity, of marriage and of physical effort and the indignity of unacceptable social behaviour such as assault and breach of contract , and specify the penances required to atone for violations thereof. The Vendidad

6486-498: The early 20th century, the legend of the Parthian-era collation engendered a search for a 'Parthian archetype' of the Avesta. According to the theory of Friedrich Carl Andreas (1902), the archaic nature of the Avestan texts was assumed to be due to preservation via written transmission, and unusual or unexpected spellings in the surviving texts were assumed to be reflections of errors introduced by Sasanian-era transcription from

6580-491: The end of the corrida , leading oxen are let into the arena, and two campinos on foot herd the bull among them back to its pen. The bull is usually killed out of sight of the audience by a professional butcher. Some bulls, after an exceptional performance, are healed, released to pasture and used for breeding. In the Portuguese Azores islands, there is a form of bullfighting called tourada à corda , in which

6674-416: The first to introduce the practice of fighting bulls on foot around 1726, using the muleta in the last stage of the fight and an estoc to kill the bull. This type of fighting drew more attention from the crowds. Thus the modern corrida , or fight, began to take form, as riding noblemen were replaced by commoners on foot. This new style prompted the construction of dedicated bullrings, initially square, like

6768-436: The five divinities that watch over the five divisions ( gāh s) of the day . Gāh s are similar in structure and content to the five Nyayesh es. The Afrinagan s are four "blessing" texts recited on a particular occasion: the first in honor of the dead, the second on the five epagomenal days that end the year, the third is recited at the six seasonal feasts, and the fourth at the beginning and end of summer. All material in

6862-407: The following stages of the fight. This ultimately enables the matador to perform the killing thrust later in the performance. The encounter with the picador often fundamentally changes the behavior of a bull; distracted and unengaging bulls will become more focused and stay on a single target instead of charging at everything that moves, conserving their diminished energy reserves. In the next stage,

6956-412: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Corrida&oldid=1042914353 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Bullfight Bullfighting is a physical contest that involves

7050-459: The local plaza, where noblemen would ride competing for royal favor, and the populace enjoyed the excitement. In the Middle Ages across Europe, knights would joust in competitions on horseback. In Spain, they began to fight bulls. In medieval Spain bullfighting was considered a noble sport and reserved for the rich, who could afford to supply and train their horses. The bull was released into

7144-435: The main corpus became fixed. Regardless of such changes and redactions, the main Avestan corpus was passed on orally until its compilation and redaction during the Sassanian period. It was not until around the 5th or 6th century CE that Avestan corpus was committed to written form. This is seen as a turning point in the Avestan tradition since it separates the purely oral from the written transmission. The surviving texts of

7238-403: The matador changing to the 'descabello', which resembles a sword, but is actually a heavy dagger blade at the end of a steel rod which is thrust between the cervical vertebrae to sever the spinal column and induce instant death. Even if the descabello is not required and the bull falls quickly from the sword one of the banderilleros will perform this function with an actual dagger to ensure the bull

7332-406: The muleta. The muleta is thought to be red to mask the bull's blood, although the color is now a matter of tradition. The matador uses his muleta to attract the bull in a series of passes, which serve the dual purpose of wearing the animal down for the kill and creating sculptural forms between man and animal that can fascinate or thrill the audience, and which when linked together in a rhythm create

7426-412: The other hand, it appears that the most valuable portions of the canon, including all of the oldest texts, have survived. The likely reason for this is that the surviving materials represent those portions of the Avesta that were in regular liturgical use and therefore known by heart by the priests and not dependent for their preservation on the survival of particular manuscripts. In its present form,

7520-590: The past three centuries 534 professional bullfighters have died in the ring or from injuries sustained there. Most recently, Iván Fandiño died of injuries he sustained after being gored by a bull on 17 June 2017 in Aire-sur-l'Adour, France. Some matadors, notably Juan Belmonte , have been seriously gored many times: according to Ernest Hemingway , Belmonte's legs were marred by many ugly scars. A special type of surgeon has developed, in Spain and elsewhere, to treat cornadas , or horn-wounds. The bullring has

7614-479: The realm of legend and myth. The oldest surviving versions of these tales are found in the ninth to 11th century texts of Zoroastrian tradition (i.e. in the so-called " Pahlavi books "). The legends run as follows: The twenty-one nask s ("books") of the Avesta were created by Ahura Mazda and brought by Zoroaster to his patron Vishtaspa ( Denkard 4A, 3A). Supposedly, Vishtaspa ( Dk 3A) or another Kayanian , Daray ( Dk 4B), then had two copies made, one of which

7708-574: The route of transmission from somewhere in eastern Iran (i.e. Central Asia) via Arachosia and Sistan through to Persia; and in part due to the influence of phonetic developments in the Avestan language itself. The notion of an Arsacid-era collation and recension is generally rejected by modern scholarship. Instead, there is a now wide consensus that for most of their long history the Avesta's various texts were handed down orally and independently of one another. Based on linguistic aspects, scholars like Kellens , Skjærvø and Hoffman have also identified

7802-412: The shorter ("little Siroza ") is a brief enumeration of the divinities with their epithets in the genitive. The longer ("great Siroza ") has complete sentences and sections, with the yazata s being addressed in the accusative. The Siroza is never recited as a whole, but is a source for individual sentences devoted to particular divinities, to be inserted at appropriate points in the liturgy depending on

7896-477: The spectacle of the cavaleiro , and the pega . In the cavaleiro , a horseman on a Portuguese Lusitano horse (specially trained for the fights) fights the bull from horseback. The purpose of this fight is to stab three or four bandeiras (small javelins ) into the back of the bull. In the second stage, called the pega ("holding"), the forcados , a group of eight men, challenge the bull directly without any protection or weapon of defense. The frontman provokes

7990-410: The standard al cuarteo method commonly used by banderilleros. In the final stage, the tercio de muerte ("a third of death"), the matador re-enters the ring alone with a smaller red cloth, or muleta , and a sword. It is a common misconception that the color red is supposed to anger the bull; the animals are functionally colorblind in this respect: the bull is incited to charge by the movement of

8084-418: The suggested etymologies have been universally accepted. The widely repeated derivation from * upa-stavaka is from Christian Bartholomae ( Altiranisches Wörterbuch , 1904), who interpreted abestāg as a descendant of a hypothetical reconstructed Old Iranian word for "praise-song" (Bartholomae: Lobgesang ); but this word is not actually attested in any text. The Zoroastrian history of the Avesta, lies in

8178-501: The surrounding crowd of spectators. The course landaise is not seen as a dangerous sport by many, but écarteur Jean-Pierre Rachou died in 2003 when a bull's horn tore his femoral artery . Spanish-style bullfighting is usually fatal for the bull, and it is also dangerous for the matador. Matadors are usually gored every season, with picadors and banderilleros being gored less often. With the discovery of antibiotics and advances in surgical techniques, fatalities are now rare, although over

8272-609: The texts among Indian Zoroastrian ( Parsi ) communities. He published a set of French translations in 1771, based on translations provided by a Parsi priest. Anquetil-Duperron's translations were at first dismissed as a forgery in poor Sanskrit , but he was vindicated in the 1820s following Rasmus Rask 's examination of the Avestan language ( A Dissertation on the Authenticity of the Zend Language , Bombay, 1821). Rask also established that Anquetil-Duperron's manuscripts were

8366-457: The time of Emperor Charles V , Pedro Ponce de Leon was the most famous bullfighter in Spain and a renovator of the technique of killing the bull on a horse with blindfolded eyes. Juan de Quirós, the best Sevillian poet of that time, dedicated to him a poem in Latin, of which Benito Arias Montano transmits some verses. Francisco Romero , from Ronda, Spain , is generally regarded as having been

8460-427: The traditional corrida , three matadores each fight two bulls, each of which is between four and six years old and weighs no less than 460 kg (1,014 lb). Each matador has six assistants: two picadores (lancers mounted on horseback), three banderilleros – who along with the matadors are collectively known as toreros (bullfighters) – and a mozo de espadas (sword page). Collectively they comprise

8554-613: The traditional corridas . But recortes have undergone a revival in Spain and are sometimes broadcast on TV. This style was common in the early 19th century. Etchings by painter Francisco de Goya depict these events. Recortes differ from corridas in the following manners: Since horses are not used, and performers are not professionals, recortes are less costly to produce. Comical spectacles based on bullfighting, called espectáculos cómico-taurinos or charlotadas , are still popular in Spain and Mexico. Troupes include El empastre or El bombero torero . An encierro , or running of

8648-448: The transmission of the Avesta. In this story, credit for collation and recension is given to the early Sasanian-era priest Tansar ( high priest under Ardashir I , r. 224–242 CE, and Shapur I , 240/242–272 CE), who had the scattered works collected – of which he approved only a part as authoritative ( Dk 3C, 4D, 4E). Tansar's work was then supposedly completed by Adurbad Mahraspandan (high priest of Shapur II , r. 309–379 CE) who made

8742-626: The twentieth-century horses were protected by thick blankets and wounds, though not unknown, were less common and less serious. However, the danger lurks not only from a bull, but also from other causes, such as too weak infrastructure. One of such cases happened in 2022 in Colombia, when several people were killed and more than 300 were injured after a stand collapsed during the bullfight. The incident happened in El Espinal, Tolima, in central Colombia. Many supporters of bullfighting regard it as

8836-767: Was stored in the treasury and the other in the royal archives ( Dk 4B, 5). Following Alexander's conquest, the Avesta was then supposedly destroyed or dispersed by the Greeks, after they had translated any scientific passages of which they could make use ( AVN 7–9, Dk 3B, 8). Several centuries later, one of the Parthian emperors named Valaksh (one of the Vologases ) supposedly then had the fragments collected, not only of those that had previously been written down, but also of those that had only been orally transmitted ( Dk 4C). The Denkard also records another legend related to

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