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Mah Tir, Mah Bahman & Asfandarmad 1 Mah Asfandarmad 1369
Mah Tir, Mah Bahman & Asfandarmad 1 Mah Asfandarmad 1369, Fravardin & l FEZAN A IN S I D E T HJ S I S S U E Federation of Zoroastrian • Summer 2000, Tabestal1 1369 YZ • Associations of North America http://www.fezana.org PRESIDENT: Framroze K. Patel 3 Editorial - Pallan R. Ichaporia 9 South Circle, Woodbridge, NJ 07095 (732) 634-8585, (732) 636-5957 (F) 4 From the President - Framroze K. Patel president@ fezana. org 5 FEZANA Update 6 On the North American Scene FEZ ANA 10 Coming Events (World Congress 2000) Jr ([]) UJIR<J~ AIL '14 Interfaith PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF '15 Around the World NORTH AMERICA 20 A Millennium Gift - Four New Agiaries in Mumbai CHAIRPERSON: Khorshed Jungalwala Rohinton M. Rivetna 53 Firecut Lane, Sudbury, MA 01776 Cover Story: (978) 443-6858, (978) 440-8370 (F) 22 kayj@ ziplink.net Honoring our Past: History of Iran, from Legendary Times EDITOR-IN-CHIEF: Roshan Rivetna 5750 S. Jackson St. Hinsdale, IL 60521 through the Sasanian Empire (630) 325-5383, (630) 734-1579 (F) Guest Editor Pallan R. Ichaporia ri vetna@ lucent. com 23 A Place in World History MILESTONES/ ANNOUNCEMENTS Roshan Rivetna with Pallan R. Ichaporia Mahrukh Motafram 33 Legendary History of the Peshdadians - Pallan R. Ichaporia 2390 Chanticleer, Brookfield, WI 53045 (414) 821-5296, [email protected] 35 Jamshid, History or Myth? - Pen1in J. Mist1y EDITORS 37 The Kayanian Dynasty - Pallan R. Ichaporia Adel Engineer, Dolly Malva, Jamshed Udvadia 40 The Persian Empire of the Achaemenians Pallan R. Ichaporia YOUTHFULLY SPEAKING: Nenshad Bardoliwalla 47 The Parthian Empire - Rashna P. -
A Sacred Celestial Motif: an Introduction to Winged Angels Iconography in Iran
PEOPLE: International Journal of Social Sciences ISSN 2454-5899 Mazloumi & Nasrollahzadeh, 2017 Volume 3 Issue 2, pp. 682 - 699 Date of Publication: 16th September, 2017 DOI-https://dx.doi.org/10.20319/pijss.2017.32.682699 This paper can be cited as: Mazloumi, Y., & Nasrollahzadeh, C. (2017). A Sacred Celestial Motif: An Introduction to Winged Angels Iconography in Iran. PEOPLE: International Journal of Social Sciences, 3(2), 682-699. This work is licensed under the Creative Commons Attribution-Non-commercial 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc/4.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA. A SACRED CELESTIAL MOTIF: AN INTRODUCTION TO WINGED ANGELS ICONOGRAPHY IN IRAN Yasaman Nabati Mazloumi M.A in Iranian Studies, Shahid Beheshti University, Daneshjoo Blvd, Velenjak, Street, Tehran, Iran [email protected] Cyrus Nasrollahzadeh Associate Professor, Department of Ancient Iranian Culture and Languages, Institute for Humanities and Cultural Studies, 64th Street, Kurdestan Expressway, Tehran, Iran [email protected] Abstract Through history many motifs have been created and over the centuries, some of them turned into very well-known symbols. One of these motifs is winged angel. This sacred and divine creature which appears in human-shaped, serves intermediaries between the God and people, and during history, indicates legitimating and bestows God-given glory. This article aims to present the results of exploring the historical background of the winged angels in Iran, in order to understand its precise concept; where it comes from and what it resembles. -
By Ervad Marzban J. Hathiram
By Ervad Marzban J. Hathiram Friday, July 16, 2021, is Spendarmad nu Parab (Spendarmad Mah and Spendarmad Roj) in the Shahenshahi calendar. Spendarmad (Avesta Spenta Armaiti) is the Amesha Spenta specifically designated to look after Mother Earth. Readers are requested to pray Spendarmad ni Setayash to seek her blessings on this day. oj Spendarmad, Mah Spendarmad (Spendarmad Parab) is a spiritually vital and important day of the Zoroastrian calendar. Long before the shrill cries of the eco-brigade began to be heard, the practices and precepts of our ancient faith were already attuned to green living, carbonless footprint and eco-sensitiveness. Spendarmad (Avesta Spenta Armaiti) is the Amesha Spenta specifically designated to look after Mother Earth. Through her associates and co-workers, Geush Urva and Geush Tashan, Spenta Armaiti patiently bears the weight of the immeasurable levels of spiritual and physical pollution generated by man over the ages. Spenta Armaiti is also responsible for the fertility of the earth, working along with Khordad, who looks after the waters, and Amardad, who looks after vegetation and crops. These great forces of Ahura Mazda's Divine Cabinet work silently in the background, providing things which we take for granted today. Roj Spendarmad, Mah Spendarmad is also the Day of the Farmer. A few decades ago, when many Parsis were engaged in agriculture, this day was celebrated with great solemnity and reverence. The Parsi farmers would call their family priests to their wadis to consecrate a special Baj, in honor of Spenta Armaiti, or perform a thanksgiving Jashan. A more important spiritual practice followed by our ancestors was the writing of the special Nirang, or potent spiritual formula, called 'Nirang-i-Khrafastar Zadan'. -
The Calendars of India
The Calendars of India By Vinod K. Mishra, Ph.D. 1 Preface. 4 1. Introduction 5 2. Basic Astronomy behind the Calendars 8 2.1 Different Kinds of Days 8 2.2 Different Kinds of Months 9 2.2.1 Synodic Month 9 2.2.2 Sidereal Month 11 2.2.3 Anomalistic Month 12 2.2.4 Draconic Month 13 2.2.5 Tropical Month 15 2.2.6 Other Lunar Periodicities 15 2.3 Different Kinds of Years 16 2.3.1 Lunar Year 17 2.3.2 Tropical Year 18 2.3.3 Siderial Year 19 2.3.4 Anomalistic Year 19 2.4 Precession of Equinoxes 19 2.5 Nutation 21 2.6 Planetary Motions 22 3. Types of Calendars 22 3.1 Lunar Calendar: Structure 23 3.2 Lunar Calendar: Example 24 3.3 Solar Calendar: Structure 26 3.4 Solar Calendar: Examples 27 3.4.1 Julian Calendar 27 3.4.2 Gregorian Calendar 28 3.4.3 Pre-Islamic Egyptian Calendar 30 3.4.4 Iranian Calendar 31 3.5 Lunisolar calendars: Structure 32 3.5.1 Method of Cycles 32 3.5.2 Improvements over Metonic Cycle 34 3.5.3 A Mathematical Model for Intercalation 34 3.5.3 Intercalation in India 35 3.6 Lunisolar Calendars: Examples 36 3.6.1 Chinese Lunisolar Year 36 3.6.2 Pre-Christian Greek Lunisolar Year 37 3.6.3 Jewish Lunisolar Year 38 3.7 Non-Astronomical Calendars 38 4. Indian Calendars 42 4.1 Traditional (Siderial Solar) 42 4.2 National Reformed (Tropical Solar) 49 4.3 The Nānakshāhī Calendar (Tropical Solar) 51 4.5 Traditional Lunisolar Year 52 4.5 Traditional Lunisolar Year (vaisnava) 58 5. -
Summer/June 2014
AMORDAD – SHEHREVER- MEHER 1383 AY (SHENSHAI) FEZANA JOURNAL FEZANA TABESTAN 1383 AY 3752 Z VOL. 28, No 2 SUMMER/JUNE 2014 ● SUMMER/JUNE 2014 Tir–Amordad–ShehreverJOUR 1383 AY (Fasli) • Behman–Spendarmad 1383 AY Fravardin 1384 (Shenshai) •N Spendarmad 1383 AY Fravardin–ArdibeheshtAL 1384 AY (Kadimi) Zoroastrians of Central Asia PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA Copyright ©2014 Federation of Zoroastrian Associations of North America • • With 'Best Compfiments from rrhe Incorporated fJTustees of the Zoroastrian Charity :Funds of :J{ongl(pnffi Canton & Macao • • PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA Vol 28 No 2 June / Summer 2014, Tabestan 1383 AY 3752 Z 92 Zoroastrianism and 90 The Death of Iranian Religions in Yazdegerd III at Merv Ancient Armenia 15 Was Central Asia the Ancient Home of 74 Letters from Sogdian the Aryan Nation & Zoroastrians at the Zoroastrian Religion ? Eastern Crosssroads 02 Editorials 42 Some Reflections on Furniture Of Sogdians And Zoroastrianism in Sogdiana Other Central Asians In 11 FEZANA AGM 2014 - Seattle and Bactria China 13 Zoroastrians of Central 49 Understanding Central 78 Kazakhstan Interfaith Asia Genesis of This Issue Asian Zoroastrianism Activities: Zoroastrian Through Sogdian Art Forms 22 Evidence from Archeology Participation and Art 55 Iranian Themes in the 80 Balkh: The Holy Land Afrasyab Paintings in the 31 Parthian Zoroastrians at Hall of Ambassadors 87 Is There A Zoroastrian Nisa Revival In Present Day 61 The Zoroastrain Bone Tajikistan? 34 "Zoroastrian Traces" In Boxes of Chorasmia and Two Ancient Sites In Sogdiana 98 Treasures of the Silk Road Bactria And Sogdiana: Takhti Sangin And Sarazm 66 Zoroastrian Funerary 102 Personal Profile Beliefs And Practices As Shown On The Tomb 104 Books and Arts Editor in Chief: Dolly Dastoor, editor(@)fezana.org AMORDAD SHEHREVER MEHER 1383 AY (SHENSHAI) FEZANA JOURNAL FEZANA Technical Assistant: Coomi Gazdar TABESTAN 1383 AY 3752 Z VOL. -
Myth of Simorghian Mithraism (Mehrparasti) by Masato TOJO, Ph
New Religio-Cultural Movement in Iran & Japan Myth of Simorghian Mithraism (Mehrparasti) By Masato TOJO, Ph. D. Mithraeum Japan Version information: ⇐Official Site 1st 2006 Nov 17 Fri. 8th 2008 Jul 01 Tue. 9th 2009 Apr 27 Mon. First of all, I would like to express my gratitude to my friend Dr. Jamshid Jamshidi for his kind and rich suggestions. His long research and deep understanding of both Iranian and Japanese culture enables me to write this article. Myth of Simorghian Mithraism (Mehrparasti) ――Mithraic myth of the Simorghian culture―― CONTENTS Objectives 1. Preliminary Note 2. Myth 2. 1 The Mundane Egg 2. 2 Birth of Mitra 2. 3 Birth of the World 2. 4 Birth of Creatures 2. 5 Creatures were split into Three Groups 2. 6 Transmigration of souls 2. 7 History of the Humanity 2. 8 King Yima and the Long Winter 2. 9 Glorious Governance of King Yima 2. 10 Mirs 3. Glossary 3. 1 Simorgh 3. 2 The mundane egg 3. 3 The Cosmos 3. 4 Spheres, planets and fixed stars 3. 5 Vourkaša Sea 3. 6 Fravashi of the world 3. 7 Mt. Harā 3. 8 Êran-vēj 3. 9 Vara 3. 10 The rim mountains 3. 11 Cinvat bridge Appendix 1. Rig Veda A1. 1 Hymn 2.27 A1. 2 Hymn 3.27 A1. 3 Hymn 5.59 Appendix 2. Mihr Yasht A2. 1 Worship A2. 2 Mithra’s eight friends A2. 3 Mithra’s dwelling A2. 4 Keep contract, do not lie A2. 5 Do good governance A2. 6 Mithra’s rulership of the World Appendix 3 Hellenistic Sources A3. -
A Comparative Study of Religions J.N.K
A Comparative Study of Religions J.N.K. Mugambi Published by African Books Collective Mugambi, J.N.K. A Comparative Study of Religions: Second Edition. African Books Collective, 2010. Project MUSE.muse.jhu.edu/book/39862. https://muse.jhu.edu/. For additional information about this book https://muse.jhu.edu/book/39862 [ Access provided at 12 Apr 2020 15:13 GMT with no institutional affiliation ] 29 D.W. Waruta The teaching of Zarathustra are found mainly in the Gathas. In later writings in the history of Zoroastrianism, as happens with most religions, there were some changes in the teachings, but all the same Zarathustras teachings have continued as the basis and foundation of the teachings of Zorastrianism. The religion Zarathustra taught was not a completely new religion; it was rather a religion based on the old religion of his people, but which he reformed so radically that it had now important elements and teachings deriving from his prophetic genius. First and foremost, in opposition to the polytheism and ritualism of the old religion, Zarathustra taught a unique ethical monotheism.1 He declared Ahura Mazdas the one and only true God. This deity was already known in the old religion and was paid a special allegiance by Zarathustra’s own clan; and in comparison to other deities he was regarded as highly ethical. Ahura Mazda seems to be identical with Varuna, a sky god of vedic religion, who was similarly regarded as a very ethical god. Ahura Mazda then, is the one who called Zarathustra to his presence, who revealed himself to him as the one and only true God, who instructed him on the true religion appointing him his 1 Noss, J.B., Man’s Religions, p. -
Jamshedi Navruz on March 21St, Fasal (Seasons) and Fasli Calendar
Jamshedi Navruz on March 21st, Fasal (Seasons) and Fasli calendar: Part I Zarathushtis have been celebrating Navruz, which falls around March 21st since time immemorial, since our Peshdad King Jamshed celebrated it first and which is known as Jamshedi Navruz! Jamshed Padshah celebrated this day as the New (nav) Day (ruz) because it is the Spring Equinox when the time of the day and night are equal in length and after the long winter months, warmth returns and the planting of seeds (life) begin. The concept of spring or Renewal of Life (in March) is universally celebrated by other religions too. It is the universal celebration of new life returning to earth after winter is over! The Christians celebrate it with Easter (eggs symbolize new life); the Hindus celebrate it with Holi (sprinkling colors to signify the rebirth of vegetation). The Shi'i Muslims in Iran and throughout the world have retained the ancient Zarathushti custom of celebrating Navruz or, ‘Nourouz’ around the 21st March. Jamshed Padshah (Avestan “Yima”) is mentioned in the Zamyad Yasht (Karda VII. 31 to 38); Vendidad (Fragard II); and he is also mentioned in the Gathas (Ahunavad Gatha, Y. 32.8)! Accordingly, no one can deny the existence of Jamshed Padshah as a historical figure; also due to the fact that the New Year he started is identified as “Jamshedi Navruz”! As some have speculated, Jamshed Padshah and the Peshdad Dynasty were not “mythological”, but historical! The Pak Avesta was written in absolute pre-history; written history began only recently compared to the several millennia of history of the ancient civilizations unrecorded by historians in writing! It is held that Jamshed Padshah must have lived about 11000 to 9000 B. -
Compendium of Shenshai Zoroastrian Monthly Calendars 1379 A.Y
Compendium of Shenshai Zoroastrian Calendars 1379 AY through 1400 AY Compendium of Shenshai Zoroastrian Monthly Calendars 1379 A.Y. (2009-2010 C.E.) through 1400 A.Y. (2030-2031 C.E.) Digital Edition Compiled For Common Use Of The Entire Zoroastrian Community By: Rohinton Erach Kadva Bangalore, India 07-September-2009 Digital Edition Compiled by: Rohinton Erach Kadva, Bangalore, India. 1 Compendium of Shenshai Zoroastrian Calendars 1379 AY through 1400 AY CONTENTS Chapter Title Page No. No. 1 Note on Zoroastrian Calendars. 2 Note on evolution of names of Roz and Months 3 Schedule of festivals. 4 Shenshai Zoroastrian Monthly Calendars : a 1379 A.Y. (2009-2010 C.E.) b 1380 A.Y. (2010-2011 C.E.) c 1381 A.Y. (2011-2012 C.E.) d 1382 A.Y. (2012-2013 C.E.) e 1383 A.Y. (2013-2014 C.E.) f 1384 A.Y. (2014-2015 C.E.) g 1385 A.Y. (2015-2016 C.E.) h 1386 A.Y. (2016-2017 C.E.) i 1387 A.Y. (2017-2018 C.E.) j 1388 A.Y. (2018-2019 C.E.) k 1389 A.Y. (2018-2020 C.E.) l 1390 A.Y. (2020-2021 C.E.) m 1391 A.Y. (2021-2022 C.E.) n 1392 A.Y. (2022-2023 C.E.) o 1393 A.Y. (2023-2024 C.E.) p 1394 A.Y. (2024-2025 C.E.) q 1395 A.Y. (2025-2026 C.E.) r 1396 A.Y. (2026-2027 C.E.) s 1397 A.Y. (2027-2028 C.E.) t 1398 A.Y. (2028-2029 C.E.) u 1399 A.Y. -
Role of Nature in Creation of Iranian Myths
Asian Social Science; Vol. 12, No. 6; 2016 ISSN 1911-2017 E-ISSN 1911-2025 Published by Canadian Center of Science and Education Role of Nature in Creation of Iranian Myths Abolghasem Dadvar1 & Roya Rouzbahani1 1 Faculty of Arts, Alzahra University, Iran Correspondence: Roya Rouzbahani, Faculty of Arts, Alzahra University, Iran. E-mail: [email protected] Received: February 10, 2016 Accepted: March 7, 2016 Online Published: May 20, 2016 doi:10.5539/ass.v12n6p123 URL: http://dx.doi.org/10.5539/ass.v12n6p123 Abstract Nature has always been an important element of myths and religions and had a different standing within ideologies. Because various factors have been involved in creation of myths, this research aims to clarify the role of nature in creation of Iranian myths. Generally, the structure of Iranian myth is a kind of belief in duality of nature, in human and in the conflict forces existing in the world which best are expressed in the continued conflict between good and evil forces. Iran is a country with varied natural geography and can be called the land of great conflicts, so this paper aims to investigate the role of nature in the creation of Iranian myths and determine the effective natural and mythological forces. Data gathered by the documentary method and the research was performed by a descriptive, adaptive and analysis method. According to the results, this research concludes that natural elements play a significant role in the Iranian myth. Keywords: myth, nature, legend, Iran 1. Introduction Knowledge about myths can be very useful from the aspects of access to the basis and origin of limiting factors of mind and social behaviors or the stimulating and encouraging factors in the present time. -
Armenian Calendar from Wikipedia, the Free Encyclopedia
Armenian calendar From Wikipedia, the free encyclopedia The Armenian calendar uses the calendar era of AD 552, reflecting the separation of the Armenian Apostolic Church from the Chalcedonian Churches by the Monophysite schism. The calendar traditionally used in medieval Armenia was based on an invariant year length of 365 days. As a result, the correspondence between it and both the solar year and the Julian calendar slowly drifted over time, shifting across a year of the Julian calendar once in 1,461 calendar years (see Sothic cycle). Thus, the Armenian year 1461 (Gregorian 2010/2011) completed the first full cycle; Armenian year 1 began on 11 July 552 of the Julian calendar, and Armenian year 1462 began on 24 July 2012 of the Gregorian calendar (corresponding to Julian 11 July). The Armenian calendar is divided into 12 months of 30 days each, plus an additional (epagomenal) five days are called aweleacʿ ("superfluous"). Years are usually given in Armenian numerals, letters of the Armenian alphabet preceded by the abbreviation ԹՎ for t’vin "in the year" (for example, ԹՎ ՌՆԾԵ "in the year 1455"). Contents 1 Months 2 Days of the month 3 See also 4 References 5 External links 6 Literature Months The Armenian month names show influence of the Zoroastrian calendar,[1] and, as noted by Antoine Meillet, Kartvelian influence in two cases. There are different systems for transliterating the names; the forms below are transliterated according to the Hübschmann-Meillet-Benveniste system. Months of the year H-M # Armenian Meaning Etymology/Notes -
Book Review -Kersey H
Book Review -Kersey H. Antia, Ph. D. The Parsis of India – Preservation of Identity in Bombay City by Jesse S. Palsetia, Brill’s Indolo- gical library, Volume 17, Brill, Leiden, 2001, 368+ pages. ISBN: 90 04 121145. This is the first full-scale attempt at depicting how the Parsis tried to maintain their identity in Bombay, despite their microscopic existence, from the seventeenth century to the early twentieth century, and how they tried to preserve their common identity while integrating culturally into the Indian masses – today a mere 70,000 or so against the one billion popula- tion of India. Each chapter provides the Parsis’ response to safeguarding their common iden- tity at a given historical moment, as they transitioned from an isolated group to a community with a pluralistic vision. The book may also prove useful to the Parsis settled abroad in large numbers for perpetuating their identity on their own in the absence of any legal resources possible for it even as the Zeitgeist makes it so hard for them to retain their genetical inherit- ance. Introduction The book consists of six major chapters, an introduction and an epilogue. The introduction describes the advent of the Parsis to India from Persia. The Pattern of Parsi Settlements The author admits it is difficult to characterize the ancient religion of the Parsis, but de- scribes it as an original attempt at unifying the preexisting Iranian dualistic tendencies within an ethical framework, making it both “revolutionary in its conceptualization and innovative in its observance.” Humanity was created by Ahura Mazda as a vital force in his design for the struggle between good and evil.