Fire and Fire-Temples in Zoroastrianism Through the Ages by Dr
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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. -
Zoroastrian Elements in the Syncretism That Prevailed in Asia Minor Following the Achaemenian Conquests KERSEY H
Zoroastrian Elements in the Syncretism that Prevailed in Asia Minor Following the Achaemenian Conquests KERSEY H. ANTIA Introduction Since the total population of Zoroastrians in the entire world today is a meager 130,000 at best, it is hard to conceive that Zoroastrianism not only prospered in Iran but also acted as a very prominent factor in the syncretism that prevailed in Asia Minor from the time it became an integral part of the Achaemenian empire to the downfall of the Sasanian empire. It is generally acknowledged that Semitic Armenia was Persianised in the Achaemenian times, a process which lasted up to the Sasanian times. Strabo. (XI.532) reports that Mithra and Anahita were especially worshiped by the Armenians. It was also in the Achaemenian times that the Jews first came into contact with the Persians. The Zoroastrian concepts heretofore unknown to the Jews such as satan, “the angel of wisdom”, and “the holy spirit” became common features of Jewish beliefs, along with many others. Moreover, the Achaemenian kings welcomed Greek scientists, physicians and Phoenician explorers and artisans at their courts. The conquest of Iran by Alexander the Great further exposed the Greeks to Iranian influence just as it exposed Iran to Greek Influence. Alexander married an Iranian princess, Roxane and he arranged for a mass marriage of 50,000 of his Greek soldiers with Iranian women at Susa after his return from India. Such a mass phenomenon must have left its mark on the fusion of the two races. With the Greeks came their gods represented in human forms, a concept so sacrilegious to the Iranians. -
Lecture 27 Sasanian Empire
4/12/2012 Lecture 27 Sasanian Empire HIST 213 Spring 2012 Sasanian Empire (224-651 CE) Successors of the Achaemenids 224 CE Ardashir I • a descendant of Sasan – gave his name to the new Sasanian dynasty, • defeated the Parthians • The Sasanians saw themselves as the successors of the Achaemenid Persians. 1 4/12/2012 Shapur I (r. 241–72 CE) • One of the most energetic and able Sasanian rulers • the central government was strengthened • the coinage was reformed • Zoroastrianism was made the state religion • The expansion of Sasanian power in the west brought conflict with Rome Shapur I the Conqueror • conquers Bactria and Kushan in east • led several campaigns against Rome in west Penetrating deep into Eastern-Roman territory • conquered Antiochia (253 or 256) Defeated the Roman emperors: • Gordian III (238–244) • Philip the Arab (244–249) • Valerian (253–260) – 259 Valerian taken into captivity after the Battle of Edessa – disgrace for the Romans • Shapur I celebrated his victory by carving the impressive rock reliefs in Naqsh-e Rostam. Rome defeated in battle Relief of Shapur I at Naqsh-e Rostam, showing the two defeated Roman Emperors, Valerian and Philip the Arab 2 4/12/2012 Terry Jones, Barbarians (BBC 2006) clip 1=9:00 to end clip 2 start - … • http://www.youtube.com/watch?v=t_WqUbp RChU&feature=related • http://www.youtube.com/watch?NR=1&featu re=endscreen&v=QxS6V3lc6vM Shapur I Religiously Tolerant Intensive development plans • founded many cities, some settled in part by Roman emigrants. – included Christians who could exercise their faith freely under Sasanian rule • Shapur I particularly favored Manichaeism – He protected Mani and sent many Manichaean missionaries abroad • Shapur I befriends Babylonian rabbi Shmuel – This friendship was advantageous for the Jewish community and gave them a respite from the oppressive laws enacted against them. -
What an Auspicious Day Today Is! It Is Pak Iranshah Atash Behram Padshah Saheb's Salgreh – Adar Mahino and Adar Roj! Adar Ma
Weekly Zoroastrian Scripture Extract # 102 – Pak Iranshah Atash Behram Padshah Salgreh - Adar Mahino and Adar Roj Parab - We approach Thee Ahura Mazda through Thy Holy Fire - Yasna Haptanghaaiti - Moti Haptan Yasht - Yasna 36 Verses 1 - 3 Hello all Tele Class friends: What an auspicious day today is! It is Pak Iranshah Atash Behram Padshah Saheb’s Salgreh – Adar Mahino and Adar Roj! Adar Mahina nu Parab! Today in our Udvada Gaam, hundreds of Humdins from all over India will congregate to pay their homage to Padshah Saheb and then all of them will be treated by a sumptuous Gahambar Lunch thanks to the Petit Family, an annual event! Over 1500 Humdins will partake this Gahambar lunch! I have attached 3 photos of the Salgreh in 2004 showing the long queue, Gahambar lunch Pangat and the Master Chefs! In our religion, Fire is regarded as one of the most amazing creations of Dadar Ahura Mazda! In fact, in Atash Nyayesh, Fire is referred to as the Son of Ahura Mazda! In our Agiyaris, Adarans and Atash Behrams, the focal point of our worship is the consecrated Fire and hence many people call us Fire Worshippers in their ignorance. That brings to mind the famous quote of the great Persian poet, Ferdowsi, the Shahnameh Author: “Ma gui keh Atash parastand budan, Parastandeh Pak Yazdaan budan!” “Do not say that they are Fire Worshippers! They are worshippers of Pak Yazdaan (Dadar Ahura Mazda) (through Holy Fire!)” In our previous weeklies, we have presented verses from Atash Nyayesh in praise of our consecrated Fires! The above point by Ferdowsi is well supported by the second Karda (chapter) of Yasna Haptanghaaiti, Yasna 36, the seven Has (chapters) attributed by some to Zarathushtra himself after his Gathas and many attribute them to the immediate disciples of Zarathushtra. -
ABMBNIA (Varmio) B. H. KENNETT. ARMENIA
HI ABMBNIA (Varmio) •with any such supposition. It ia a safe inference indistinguishable. la timea of need c? danger from 1 S 67fl;, 2 S (33rr- that the recognized method man requires a god that ia near, and nofc a god of carrying the Ark in early times was in a sacred that is far off. It ia bjy BO means a primitive con- cart (i.e, a cart that had been used for no other ception which we find an the dedicatory prayer put purpose) drawn by COTVS or bulls.* The use of into the mouth of Solomon (1K 84*1*), that, if people horned cattle might possibly denote that the Ark go out to battle against their enemy, and they was in some way connected with lunar worship; prayto their God towards the house which is built in any case, Jiowever, they probably imply that to His name, He will make their prayer and the god contained in the Ark was regarded aa the supplication hoard to the heaven in which He god of fertility (see Frazer, Adonis, Attu, Osiris, really dwells,* Primitive warriors wanted to have pp. 46,80),f At first sight it is difficult to suppose their goda in their midst. Of what use was the that a aerpent could ever be regarded aa a god of Divine Father (see Nu 2129) at home, when his sona fertility, but "whatever the origin of serpent-worship were in danger in the field ? It waa but natural, may be—and we need not assume that it has been therefore, that the goda should be carried out everywhere identical — there can be little doubt wherever their help waa needed (2S 5ai; cf. -
Mazdaism Text.Pdf
3 COTENTS. Address ... ... ... ... i-iv Foreword ... ... ... ... i — Abbreviations ... ... ... 4 Discourse 1 ... ... ... ... 5—83 Preliminaries 5. Zend-Avesta 9. Aliiira Mazda 10. Zoroastrian Duality 13. Unity of Godliood and Evil 22. Zatvan Akarana 23. Trinity, etc. 24. Fire 29. Naojotae Ceremony 37. Patet 38. —Theisms 42. Ethics 44. Motherhood of G<^ 51. Origin of Ideas 53. Christian In- debtedness 58. Moslem Indebtedness 59. Vishnuism and Mazdaism 61. Bhago-bakhta 65. Aramati67. Compara- tive Names, First List 68. Vaikuntha 69. Kaka-Sparsa 70. Reconcilation 74. Apology 76. ’Note A: Aryama Vaeja 78. Note B : Manu 78. Note C : Kine 79. Note D: Krishna, Blue 81. Note E : Morality 82. Note F: Vishnuism spreading 83. Discourse 11 ... ... ... 84— 138 Preliminary 84. Zend Avesta 84. Zaralhustra 86. Krishna 90. Daena 92. Ahura Mazda 94. AramStiti 97 Narayana loi. Comparative Names, Second List 102. Garodemana 104. Dakhma 108. Amesha Spentas no. Vishvaksena (Srosh) 113. Palingenesis 114. Parallelisms lao. ^ Archa or Symbolic Worship 121. Eschatology 123. Druj 129. Saosbyants 131. Universal Religion 133. Note A: Zarathustra 148. Note B: Ahura Mazda 152. Note C and D : Service is the End for all 159. Discourse III ... ... 159—219 Preliminary 159. The Triple Alliance 159. Caste and Class 162. Racial Affinities 164. Spenta 166. Time and Space 167. Ardvisura Anahita 169. The Quintuple Hy- postasis 171. Narasimha 173. The Farvardin Vast 174. Common Names, Third List 176. R^ma, Mitra, Vayu 178. Varaha, Vrishni, Akriira 181. Nar&yana, Raivata 182. Krishna 183. Ashi Vanguhi 188. Jarasandha, Gopi-Vasu 194. Astavatareta 195. Fravashi 197. Mantras 198. Gomez 211. Summing up 213. -
Characteristics of Water in Iranian Culture and Architecture
The Turkish Online Journal of Design, Art and Communication - TOJDAC November 2016 Special Edition EVALUATION OF SEMANTIC (CONCEPTUAL) CHARACTERISTICS OF WATER IN IRANIAN CULTURE AND ARCHITECTURE Hooman Sobouti Assistant Professor, Department of Architecture, Zanjan Branch, Islamic AzaUniversity, Zanjan, Iran and Young Researchers and Elite Club, Zanjan Branch, Islamic Azad University, Zanjan, Iran Kiana Mohammadi M.Sc.Architecture,Department of Architecture, Central Tehran Branch Faculty, Islamic Azad University ,Tehran, Iran ABSTRACT Water in different cultures defines different symbolic meanings and every country depending on its climate, religion and historical experiences embedded different concepts and meaning of the water in their culture. In Iran, due to arid and hot climate there is high consideration focused on the water and looking at historical Iranian background we would find that Iranian from ancient tiles respected highly the water. In this research, using library sources and analytic-descriptive methodology, the semantic (conceptual) characteristics of the water are investigated in Iranian culture and architecture in several periods of the history. Public believes and ideas ion Iranian rich culture about water are very extensive and spreading. The water natural purity from ancient time so far, brought different beliefs in Iranian culture. Keywords: organizational silence, organizational commitment, organizational trust RESEARCH THEORETICAL FOUNDATIONS WATER MEANING FINDING EXAMPLES IN PRE-ARYAN CULTURES The geological information indicates that about 10 thousand years ago, Iran was a suitable land and environment for Iranian societies living. Documents and evidence based on the myths, the oral tradition and ancient environment findings also confirm this issue. Among the remained works from pre-Aryan age, there are dissociated indicators and signs which show the importance and mythical place of the water in pre-Aryan cultures. -
Koosan Fire Temple in the Heart of Tabarestan Mountains
The Forgotten Ancient Fire Temples of Iran. Compiled by Phil Masters Koosan Fire Temple in the heart of Tabarestan mountains Aftab Yazdani: Koosan (or Toosan) Fire Temple in Behshahr, is one of the countless fire temples remaining from the Sassanian era. Zahireddin has called it Koosan in his book, where he says: “The son of Qobad built a fire temple in that place.” Based on notes from Ebn Esfandiar, on this fire temple a military camp was built by the Arabs. However, the discovery of ancient relics and a whole lot of coins from the Sassanian era proves the value and importance that this place had for the Sassanians. This fire Temple is situated 4 km on the west of Behshahr. Enb Esfandiar has written about this fire temple and says that: “Firooz Shah, and possibly the Sassanian Firooz has visited this Fire Temple.” This Fire Temple is on the southwest of Assiabesar Village, on top of a small mountain, and has been registered in the national heritage list under No. 5410. The structure is 8.5 X 8.5 m in size. It is built of stone and mortar (plaster of lime and ash or sand) and the outside surface of the walls have been built with stones laid orderly with geometrical pattern, and the walls have been filled with shavings and earth. Behshahr is a city on the east of Mazandaran province. Kouhestan Village is 6 km on the west of Behshahr district. The old name of Kouhestan was Koosan and its age is estimated to go back to the pre-Islamic period. -
Ahura, Mazda. Evolution of the Name(S)
Part Three: 3.20, The Evolution of the Name(s) Ahura, Mazda. Evolution of the Name(s) Mazda, Ahura. In the Gathas, Zarathushtra calls the Divine by many different names.1 But in this chapter, I will limit the discussion to the names he uses most often -- mazdA- and ahUra-, and combinations of these two, because they are the names most associated with his perception of the Divine. You may question: Why is the evolution of these names of the Divine important? Why should we care? Well, for at least two reasons (you may well think of additional ones). 1. As Thieme has pointed out, in a religion that has no images of the Divine, the name given to the Divine reveals its nature, its essence.2 The evolution of the names of the Divine enables us to see how the perception of the nature of the Divine changed, from Zarathushtra's perception -- Wisdom personified (mazdA-), and Lord (ahUra- used in the sense of one who has acquired lordship over the qualities that make a being Divine),3 -- to the perceptions of later texts in which the Divine became an authority figure Lord Wisdom (ahUra- mazdA-), to yet later texts in which the name had become one word (Hormezd, Ormazd) which no longer had any intrinsic meaning in the everyday language of that time, and therefore projected no notion of the nature, the essence, of the Divine. Once the meaning of a name is no longer understood in everyday language, anyone can attribute any kinds of (totally different) qualities to the Divine. -
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. -
Mysteries of Mithra
FRANZ CUMONT PROFESSOR IN THE UNIVERSITY OF GHENT, BELGIUM Translatedfrom the Second Revised French Edition BY THOMAS J. McCORMACK PRINCIPAL OF THE LA SALLE AND PERU TOWNSHIP HIGH SCHOOL With a Frontispiece, Map, and Fifty Cuts and Illustrations CHICAGO The OPEN COURT PUBLISHING COMP NY LONDON KEGAN PAUL, TRENCH, TRUBNER & CO., LTD. 1903 TRANSLATION COPYRIGHTED BY THE OPEN COURT PUBLISHING COMPANY CHICAGO 1903 PREFACE TO THE FRENCH EDITION present work, in which we purpose to treat THEof the origin and history of the Mithraic religion, does not pretend to offer a picture of the downfall of paganism. We shall not attempt, even in a general way, to seek for the causes which explain the establishment of the Oriental religions in Italy; nor shall we endeavor to show how their doctrines, which were far more active as fermenting agents than the theories of the philosophers, decom posed the national beliefs on which the Roman state and the entire life of antiquity rested, and how the destruction of the edifice which they had disintegrated was ultimately accomplished by Chris tianity. We shall not undertake to trace here the various phases of the battle waged between idol atry and the growing Church; this vast subject, which we hope some day to approach, lies beyond the scope of the present work. We are concerned here with one epoch only of this decisive revolu tion, it being our purpose to show with all the distinctness in our power how and why a certain Mazdean sect failed under the Caesars to become the dominant religion of the empire.