ANCIENT ARYAN GODS Mozhgan Yahyazade Urmia University and Lecturer in Farhangian University
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Consciousness” in Zarathushtra’S Teachings
THE PHILOSOPHICAL CONCEPT OF “CONSCIOUSNESS” IN ZARATHUSHTRA’S TEACHINGS Zarathushtra, a visionary giant, must be credited as the father of modern philosophical thought and opinions. Through his poetic hymns he transmits the prophetic notions of his Divine Revelation, leaving behind words of profound psycho-social significance, which have triggered off an endless chain of philosophical discussions on the matters of the mind and human conscious senses. The modern meaning of the word “Consciousness” is perceived differently in different disciplines. For the philosophical purpose of this paper let us make the meaning simple. The most fundamental aspect of “Consciousness” is the ability to sense existence/being. It is a notion that is recognised with the world around us and in our personal experience. It, naturally, follows on the appraisal that accompanies the experience of existence. The core sense of being “Conscious” involves a subjective condition of Access Consciousness, which occurs when we are able to access /to perceive through our senses the world around us in a generalised state of alertness or arousal. We are, therefore, able to respond /to imagine i.e. when we are not in deep sleep, in coma or under anaesthesia. Another form, a Phenomenal Consciousness occurs when we are aware that we have a subjective experience or feeling of phenomena /happenings /events around us. A third sense of (Objective) Consciousness is the awareness of a particular object or event of a conscious state. Zarathushtra’s words impart a clear insight into the reality of being. His concept of Reality is a physical world (‘out there’) of perceptual consciousness, which truly exists as our personal presence on earth. -
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. -
Dēnkard III Language Variation and the Defence of Socio-Religious Identity in the Context of Early-Islamic Iran
Open Linguistics 2017; 3: 396–418 Research Article Gianfilippo Terribili* Dēnkard III Language Variation and the Defence of Socio-Religious Identity in the Context of Early-Islamic Iran https://doi.org/10.1515/opli-2017-0020 Received January 25, 2017; accepted August 10, 2017 Abstract: The aim of the present paper is to illustrate as a case study, the linguistic and stylistic peculiarities characterizing the third book of the Dēnkard, one of the most authoritative texts in Zoroastrian Pahlavi literature (9th-10 th CE). The analysis will consider these features as part of a coherent system, styled to serve the dialectic strategies pursued by the Zoroastrian high priests in response to the pressures their own community was facing in the early Islamic period. In order to provide a more comprehensive overview on DkIII language distinctiveness, the research will underline the outward/inward dynamics, addressing both the relation of this theological dialectic with the surrounding socio-cultural environment and the leading- role claims of a group within a politically subordinated community. Keywords: Middle Persian, Pahlavi Literature, Iranian Philology 1 Introduction In tune with the present volume, seeking to integrate linguistic data concerning a specific text within the socio-cultural dynamics of the period in which a specific textual production flourished, may yield extremely interesting elements for scholars aiming to survey the development of broader acculturation processes. Within Iranian history, the early Islamic period offers a very rich field of investigation for sociolinguistic studies; the abundance of sources in our possession is in fact due to the activity of the multifaceted constituents of that society, while the presence of various and interacting agents offers a remarkable opportunity to adopt multiple point of views. -
Classical Persian Literature Bahman Solati (Ph.D), 2015 University of California, Berkeley [email protected]
Classical Persian Literature Bahman Solati (Ph.D), 2015 University of California, Berkeley [email protected] Introduction Studying the roots of a particular literary history enables us to better understand the allusions the literature transmits and why we appreciate them. It also allows us to foresee how the literature may progress.1 I will try to keep this attitude in the reader’s mind in offering this brief summary of medieval Persian literature, a formidable task considering the variety and wealth of the texts and documentation on the subject.2 In this study we will pay special attention to the development of the Persian literature over the last millennia, focusing in particular on the initial development and background of various literary genres in Persian. Although the concept of literary genres is rather subjective and unstable,3 reviewing them is nonetheless a useful approach for a synopsis, facilitating greater understanding, deeper argumentation, and further speculation than would a simple listing of dates, titles, and basic biographical facts of the giants of Persian literature. Also key to literary examination is diachronicity, or the outlining of literary development through successive generations and periods. Thriving Persian literature, undoubtedly shaped by historic events, lends itself to this approach: one can observe vast differences between the Persian literature of the tenth century and that of the eleventh or the twelfth, and so on.4 The fourteenth century stands as a bridge between the previous and the later periods, the Mongol and Timurid, followed by the Ṣafavids in Persia and the Mughals in India. Given the importance of local courts and their support of poets and writers, it is quite understandable that literature would be significantly influenced by schools of thought in different provinces of the Persian world.5 In this essay, I use the word literature to refer to the written word adeptly and artistically created. -
Review of Translation of “Šahrestānīhā Ī Ērānšahr, a Middle Persian Text on Late Antique Geography, Epic and History I
Critical Studies in Texts & Programs of Human Sciences, Institute for Humanities and Cultural Studies (IHCS) Monthly Journal, Vol. 21, No. 1, Spring 2021, 23-40 Review of Translation of “Šahrestānīhā ī ērānšahr, A Middle Persian Text on Late Antique Geography, Epic and History” in Persian Shima Jaafari Dehaghi* Abstract Šahrestānīhā ī ērānšahr is a Middle Persian treatise about the historical geography of Sasanian cities in Iran. So far, this treatise has been translated and published in Persian by Hedayat, Oriyan, Taffazoli, and Daryaee. In 2002, Daryaee published this text with Persian and English translation, and in 2009, Jalilian translated Daryaee’s book into Persian. In the present study, we examined Jalilian’s translation of this treatise. It is noteworthy that Jalilian mentioned in his book that the translation of the Middle Persian text is from Daryaee himself. To make the review more accurate and to compare it with other translations, Daryaee and Taffazoli’s translations are cited and compared. First, the transliteration of each sentence is mentioned, and then the translation is written in chronological order. Then, the review of the translations is mentioned. It can be concluded that each of the translations of Middle Persian texts into Persian has new points that, in turn, will help us to better understand Middle Persian texts and ancient Iranian thought. Keywords: Šahrestānīhā ī ērānšahr, Middle Persian, Historical Geography * Assistant Professor in Ancient Iranian Languages, Velayat University, Iranshahr, Sistan and Baluchistan, Iran, [email protected] Date received: 2020-11-09, Date of acceptance: 2021-03-06 Copyright © 2010, IHCS (Institute for Humanities and Cultural Studies). -
ZOROASTRIANISM Chapter Outline and Unit Summaries I. Introduction
CHAPTER TEN: ZOROASTRIANISM Chapter Outline and Unit Summaries I. Introduction A. Zoroastrianism: One of the World’s Oldest Living Religions B. Possesses Only 250,000 Adherents, Most Living in India C. Zoroastrianism Important because of Influence of Zoroastrianism on Christianity, Islam, Middle Eastern History, and Western Philosophy II. Pre-Zoroastrian Persian Religion A. The Gathas: Hymns of Early Zoroastrianism Provide Clues to Pre- Zoroastrian Persian Religion 1. The Gathas Considered the words of Zoroaster, and are Foundation for all Later Zoroastrian Scriptures 2. The Gathas Disparage Earlier Persian Religions B. The Aryans (Noble Ones): Nomadic Inhabitants of Ancient Persia 1. The Gathas Indicate Aryans Nature Worshippers Venerating Series of Deities (also mentioned in Hindu Vedic literature) a. The Daevas: Gods of Sun, Moon, Earth, Fire, Water b. Higher Gods, Intar the God of War, Asha the God of Truth and Justice, Uruwana a Sky God c. Most Popular God: Mithra, Giver and Benefactor of Cattle, God of Light, Loyalty, Obedience d. Mithra Survives in Zoroastrianism as Judge on Judgment Day 2. Aryans Worship a Supreme High God: Ahura Mazda (The Wise Lord) 3. Aryan Prophets / Reformers: Saoshyants 97 III. The Life of Zoroaster A. Scant Sources of Information about Zoroaster 1. The Gathas Provide Some Clues 2. Greek and Roman Writers (Plato, Pliny, Plutarch) Comment B. Zoroaster (born between 1400 and 1000 B.C.E.) 1. Original Name (Zarathustra Spitama) Indicates Birth into Warrior Clan Connected to Royal Family of Ancient Persia 2. Zoroaster Becomes Priest in His Religion; the Only Founder of a World Religion to be Trained as a Priest 3. -
A Review of Taboo in Iranian Literature
J. Basic. Appl. Sci. Res., 2(8)7949-7955, 2012 ISSN 2090-4304 Journal of Basic and Applied © 2012, TextRoad Publication Scientific Research www.textroad.com A Review of Taboo in Iranian literature Dr. VajihehTeimoori Department of Persian Language and Literature, Faculty of Persian Literature and Foreign Languages, University of AllamehTabatabai, Tehran, Iran ABSTRACT Taboo as a social and cultural production has different aspects which in one hand shows unconscious fears and panics and at the other hand reveals the hidden natures of the people of a society. One of the fields for taboos recognition and investigating the taboos is the story texts. Fiction or story is based on different factors such as individual experiences, personal conceptions and social realities and taboos of one society are originated from these factors and have effects on them too. In this article, taboos are reviewed as a part of basic constituents of a social and cultural identity in relation with womanly independent identity and these taboos are introduced and considered from women writers ‘point of views and among their stories. In this respect, it is tried to develop the theoretical concepts of taboo among the whole of Iran’s society and the hidden and prominent features and parameters of Iranian woman’s identity in the modern age are more surveyed and recognized now. KEY WORDS: Taboo, Gendered taboos, Story-cultural potential, Self-censorship, Feminine identity INTRODUCTION “Taboos” are the unconscious social prohibitions and fears that are developed from a mythological long time ago to the present time and exist in the human societies rationally and it’s not possible to find a nation and culture that has no sign of their last and present taboos or the people of that society don’t start to taboo-breaking. -
Late Onset of Sufism in Azerbaijan and the Influence of Zarathustra Thoughts on Its Fundamentals
International Journal of Philosophy and Theology September 2014, Vol. 2, No. 3, pp. 93-106 ISSN: 2333-5750 (Print), 2333-5769 (Online) Copyright © The Author(s). 2014. All Rights Reserved. Published by American Research Institute for Policy Development DOI: 10.15640/ijpt.v2n3a7 URL: http://dx.doi.org/10.15640/ijpt.v2n3a7 Late Onset of Sufism in Azerbaijan and the Influence of Zarathustra Thoughts on its Fundamentals Parisa Ghorbannejad1 Abstract Islamic Sufism started in Azerbaijan later than other Islamic regions for some reasons.Early Sufis in this region had been inspired by mysterious beliefs of Zarathustra which played an important role in future path of Sufism in Iran the consequences of which can be seen in illumination theory. This research deals with the reason of the delay in the advent of Sufism in Azerbaijan compared with other regions in a descriptive analytic method. Studies show that the deficiency of conqueror Arabs, loyalty of ethnic people to Iranian religion and the influence of theosophical beliefs such as heart's eye, meeting the right, relation between body and soul and cross evidences in heart had important effects on ideas and thoughts of Azerbaijan's first Sufis such as Ebn-e-Yazdanyar. Investigating Arab victories and conducting case studies on early Sufis' thoughts and ideas, the author attains considerable results via this research. Keywords: Sufism, Azerbaijan, Zarathustra, Ebn-e-Yazdanyar, Islam Introduction Azerbaijan territory2 with its unique geography and history, was the cultural center of Iran for many years in Sasanian era and was very important for Zarathustra religion and Magi class. 1 PhD, Faculty of Science, Islamic Azad University, Urmia Branch,WestAzarbayjan, Iran. -
17 Zoroastrianism
17 Zoroastrianism This statement was prepared by the Athravan Education Trust and Zoroastrian Studies, the two main academic bodies responsible to the Zoroastrian faith for theological developments and study. Whoever teaches care for all these seven creations, does well and pleases the Bounteous Immortals; then his soul will never arrive at kinship with the Hostile Spirit. When he has cared for the creations, the care of these Bounteous Immortals is for him, and he must teach this to all mankind in the material world. —Shayasht ne Shayast (15:6)1 These actions, according to Zoroastrianism, will lead toward “making the world wonderful,” when the world will be restored to a perfect state. In this state the material world will never grow old, never die, never decay, will be ever living and ever increasing and master of its wish. The dead will rise, life and immortality will come, and the world will be restored to a perfect state in accordance with the Will of Ahura Mazda (Lord of Wisdom). The role of humanity in the world is to serve and honor not just the Wise Lord but the Seven Bounteous Creations of the sky, water, earth, plants, animals, man, and fire—gifts of God on High to humanity on earth. The great strength of the Zoroastrian faith is that it enjoins the caring of the physical world not merely to seek spiritual salvation, but because 1. The Shayasht ne Shayast is a compilation of miscellaneous laws dealing with proper and improper behavior. 145 146 FAITH IN CONSERVATION human beings, as the purposeful creation of God, are seen as the natural motivators or overseers of the Seven Creations. -
(Dakhma) in Iran (A Case Study of Zoroastrian's Towe
Bagh- e Nazar, 15 (61): 57-70 / Jul. 2018 DOI: 10.22034/bagh.2018.63865 Persian translation of this paper entitled: راهبردی نظری برای باززنده سازی دخمه های زرتشتیان در ایران (نمونۀ موردی : دخمۀ زرتشتیان کرمان) is also published in this issue of journal. A Theoretical Approach to Restoration of Zoroastrian’s Tower of Silence (Dakhma) in Iran (A Case study of Zoroastrian’s tower of silence of Kerman) Mansour Khajepour*1, Zeinab Raoufi2 1. M. A. in Restoration of historical buildings & fabrics, Academic staff member, faculty of Art and Architecture, Shahid Bahonar University of Kerman. 2. M. A. in Restoration of historical buildings & fabrics, Academic staff member, faculty of Art and Architecture, Shahid Bahonar University of Kerman, Iran, Received 2017/10/23 revised 2018/01/23 accepted 2018/02/13 available online 2018/06/22 Abstract The Zoroastrian’s tower of silence (Dakhma) in Kerman, is one of the most valuable religious monuments of Kerman and its history dates back to 1233-1261S.H. Alongside, there is the main and older Dakhma that probably belongs to Sassanians. Since about 1320 S.H. that Zoroastrians burial tradition was changed because of the social and hygienic reasons, it was disused and now, is in undesirable condition. On the base of contemporary theory of conservation, one of the best ways to conservation of architectural heritage is regeneration and rehabilitation and put them into consideration if possible. There is three basic method to conserve an architectural monument based on contemporary and classical theories: the first one is protective preservation with focus on maintenance of physical conditions of monument in present situation and prevents it from changes; the second is restoration in old usage for continuity, and the third one is revitalization and rehabilitation with new usage that is relevance to the authenticity and identity. -
REIMAGINING INTERFAITH Shayda Sales
With Best Compliments From The Incorportated Trustees Of the Zoroastrian Charity Funds of Hong Kong, Canton & Macao FEZANAJOURNAL www.fezana.org Vol 32 No 3 Fall / Paiz 1387 AY 3756 Z PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA - CONTENT- Editor in Chief Dolly Dastoor, editor(@)fezana.org Graphic & Layout Shahrokh Khanizadeh, www.khanizadeh.info 02 Editorial Dolly Dastoor Technical Assistant Coomie Gazdar Consultant Editor Lylah M. Alphonse, lmalphonse(@)gmail.com 03 Message from the Language Editor Douglas Lange, Deenaz Coachbuilder President Cover Design Feroza Fitch, ffitch(@)lexicongraphics.com 04 FEZANA update Publications Chair Behram Pastakia, bpastakia(@)aol.com Marketing Manager Nawaz Merchant, [email protected] Columnists Shazneen Rabadi Gandhi, rabadis(@)gmail.com Teenaz Javat, teenazjavat(@)hotmail.com Page 7 MahrukhMotafram, mahrukhm83(@)gmail.com Copy Editors Vahishta Canteenwalla Yasmin Pavri Nazneen Khumbatta Subscription Managers Arnavaz Sethna, ahsethna(@)yahoo.com Kershaw Khumbatta, Arnavaz Sethna(@)yahoo.com Mehr- Avan – Adar 1387 AY (Fasli) Ardebehesht – Khordad – Tir 1388 AY (Shenhai) Khordad - Tir – Amordad 1388 AY (Kadimi) Mehrdad Aidun. The ceramic stamped ossuary (a depository of the bones of a deceased) with a removable lid, from the 6 - 7th centuries CE, was discovered in Yumalaktepa, near Shahr-i 11 Archeological Findings Sabz, Uzbekistan, in 2012. In the lower right section of the scene, a priest wearing a padam is shown solemnizing a ritual, while holding in 22 Gatha Study Circle his left hand two narrow, long sticks, identified as barsom. The right half of the scene depicts the heavenly judgment at the Chinwad Bridge. 29 In the News The figure holding scales is Rashne, who weighs the good and evil deeds of the deceased, who is shown as a young boy. -
605-616 Hinduism and Zoroastrianism.Indd
Hinduism and Zoroastrianism The term “Zoroastrianism,” coined in the 19th migrated to other parts of the world, and in the century in a colonial context, is inspired by a postcolonial age, especially since the 1960s, this Greek pseudo-etymological rendering (Zoro- movement has intensified, so that the so-called astres, where the second element is reminiscent diaspora is becoming the key factor for the future of the word for star) of the ancient Iranian name development of the religion (Stausberg, 2002b; Zaraϑuštra (etymology unclear apart from the sec- Hinnells, 2005). Given their tiny numbers, their ond element, uštra [camel]). This modern name non-proselytization and their constructive con- of the religion reflects the emphasis on Zarathus- tributions to Indian society (e.g. example through tra (Zoroaster) as its (presumed) founding figure their various charitable contributions [Hinnells, or prophet. 2000]), and their commitments to the army and Zoroastrianism and Hinduism share a remote other Indian institutions, which are routinely common original ancestry, but their historical celebrated in community publications, the Parsis trajectories over the millennia have been notably and their religion have so far not drawn forth any distinct. Just like Hinduism claims and maintains negative social response in India. a particular relationship to the spatial entity know Being offshoots of older Indo-European and as India, Zoroastrianism has conceived itself as Indo-Iranian poetic traditions, the oldest tex- the religion of the Iranians and