Saturday, August 7, 2010
A house model and an ancient architect
A house model belonges to 5th millenium B.C is found in Semnan. This house model is made of Sange-e Chakhmaq Pepe.
Tuesday, February 16, 2010
Jashn-e Esfandegan
Jashn-e Esfandegan
The oldest celebration of Women in the world
29th of Bahman (18th of February) is the day of Spandarmad or Sepandarmaz (Avesta.Spenta Armaiti =Holy Devotion). This day and the whole month of Esfand, the last month of Iranian year, belongs to her. She is one of the seven Amshaspands or Amahraspands (Holy Immortal), who are ever-living, ever-helping, guardian, protector and preserver of the creation of Mazda. Spandarmad is the symbol of love and humbleness in the spiritual world and guardian of the earth in material world. She wears the star-studded sky as her garment.
In this day (29th of Bahman) there is a celebration for her, called Esfandegan that is devoted to Spandarmad and also to women and mothers, in order to remember the superior status of mothers as well as their kindness and self-sacrifice.
In the ancient Iranian tradition, in this day women set aside the house chores and put the responsibility on the shoulders of their men for just one day. The men were also supposed to offer their women gifts
REFERENCES:
www.cais-soas.com
Dhalla, M.J.N. Z., 1914: Zoroastrian Theology from the Earliest Times to the Present Day, New York.
Gray. Louis. H., ; The Foundations of the Iranian Religions. K.R.Cama Oriental. No.5 Bombay.
The oldest celebration of Women in the world
29th of Bahman (18th of February) is the day of Spandarmad or Sepandarmaz (Avesta.Spenta Armaiti =Holy Devotion). This day and the whole month of Esfand, the last month of Iranian year, belongs to her. She is one of the seven Amshaspands or Amahraspands (Holy Immortal), who are ever-living, ever-helping, guardian, protector and preserver of the creation of Mazda. Spandarmad is the symbol of love and humbleness in the spiritual world and guardian of the earth in material world. She wears the star-studded sky as her garment.
In this day (29th of Bahman) there is a celebration for her, called Esfandegan that is devoted to Spandarmad and also to women and mothers, in order to remember the superior status of mothers as well as their kindness and self-sacrifice.
In the ancient Iranian tradition, in this day women set aside the house chores and put the responsibility on the shoulders of their men for just one day. The men were also supposed to offer their women gifts
REFERENCES:
www.cais-soas.com
Dhalla, M.J.N. Z., 1914: Zoroastrian Theology from the Earliest Times to the Present Day, New York.
Gray. Louis. H., ; The Foundations of the Iranian Religions. K.R.Cama Oriental. No.5 Bombay.
Wednesday, February 3, 2010
Women in media and Achaemenid
According to the texts which found in Persepolis we know that the composition of Median society was very similar to the one we know in Achaemenian Iran.
In Achaemenian period, women in royal court were in high activities, they had especial rations and worker groups. According to these texts, two women both member of the royal family, Irdabama and Irtašduna, are concerned in economic activities. A number of work groups are said to be “of” Irdabama. It seems that she was merely a ceremonial sponsor. We do find that the mother of the heir apparent or (if alive) of the King held a dominant position in the royal household and was treated with such respect that in later times she might even impose her will against the King’s. (Cook. P.226) The Achaemenid Kings did not give their daughters in marriage abroad, for they recognized no equals among the princes of the earth. Princesses of the royal blood were, however, often married to Persian nobles.
The Achaemenid Elamite texts found in Persepolis, inform us about the far-reaching organization of men and women working for economic purposes. In this organization men and women were equal; they had equal rations for their work. The ranges of their wages were depended on their abilities, not their sex. According to these texts “chief” women like men had extraordinary daily rations. In work groups, there were “chiefs” who always attached to groups; women are particularly prominent in this role. The women “chiefs” occur in work groups which include far more women than men. A text indicates that 50 quarts of grain was normal monthly ration for a woman “chief”. Women received wine rations like men, but boys and girls never received wine. There are texts which recorded single payments to mothers. Those who bear boys receive 10 quarts of wine or beer, or 20 quarts of flour, barely or other cereals; while those who bear girls receive half as much. One text (PF 1219) covers a period of twelve months payment to these mothers; the recipients are sometimes called workers, (as in PF 1206), where the mother is a “worker subsisting on rations”. (Hallock. P.606) The treasury texts recorded the payment in silver, which imply the existence of a private commodity market and women had participated in these markets too.
In Achaemenian period, women in royal court were in high activities, they had especial rations and worker groups. According to these texts, two women both member of the royal family, Irdabama and Irtašduna, are concerned in economic activities. A number of work groups are said to be “of” Irdabama. It seems that she was merely a ceremonial sponsor. We do find that the mother of the heir apparent or (if alive) of the King held a dominant position in the royal household and was treated with such respect that in later times she might even impose her will against the King’s. (Cook. P.226) The Achaemenid Kings did not give their daughters in marriage abroad, for they recognized no equals among the princes of the earth. Princesses of the royal blood were, however, often married to Persian nobles.
The Achaemenid Elamite texts found in Persepolis, inform us about the far-reaching organization of men and women working for economic purposes. In this organization men and women were equal; they had equal rations for their work. The ranges of their wages were depended on their abilities, not their sex. According to these texts “chief” women like men had extraordinary daily rations. In work groups, there were “chiefs” who always attached to groups; women are particularly prominent in this role. The women “chiefs” occur in work groups which include far more women than men. A text indicates that 50 quarts of grain was normal monthly ration for a woman “chief”. Women received wine rations like men, but boys and girls never received wine. There are texts which recorded single payments to mothers. Those who bear boys receive 10 quarts of wine or beer, or 20 quarts of flour, barely or other cereals; while those who bear girls receive half as much. One text (PF 1219) covers a period of twelve months payment to these mothers; the recipients are sometimes called workers, (as in PF 1206), where the mother is a “worker subsisting on rations”. (Hallock. P.606) The treasury texts recorded the payment in silver, which imply the existence of a private commodity market and women had participated in these markets too.
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