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.
Tuesday, February 16, 2010
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.
Wednesday, December 23, 2009
Christmas the mixed culture of east and west
When in the middle of the third century, Mithraism reached the apogee of its power; it seemed that the world was on the verge of becoming Mithraic, the religion from Orient and Persia. The extension of Mithraism, in the Rome and other western countries, was a natural product of importation of slaves, and transportation of troops. Because of his powerful God Mithraism became the favored religion of soldiers.
As Christianity grew in power, Mithraism became more and more isolated. But similarities between two religions make us believe that traditions must have passed from the one cult to the other.
For example, the sectaries of The Persian god, like the Christians, purified themselves by baptism: received, by a species of confirmation, the power necessary to combat the spirits of evil; and expected from a Lord's Supper salvation of body and soul. Also, their conceptions of the world and of the destiny of man were similar. Both of them admitted the existence of a Heaven inhabited by beatified ones, situate in the upper regions, and of a Hell peopled by demons, situate in the bowels of the earth. They both placed a Flood at the beginning of history; they both finally, believed in the immortality of the soul, in a last judgment, and in a resurrection of the dead, consequent upon a final conflagration of the universe.
Mithraism like Christianity, also held Sunday sacred, and celebrated the birth of the Sun on the 25th of December, the same day on which Christmas has been celebrated, since the fourth century at least.
So Christmas does not merely belong to Christianity, but it is a universal festival, especially for Persians.
Merry Christmas.
Source:
Cumont Franz., 1956; the Mysteries of Mithra, New York.
As Christianity grew in power, Mithraism became more and more isolated. But similarities between two religions make us believe that traditions must have passed from the one cult to the other.
For example, the sectaries of The Persian god, like the Christians, purified themselves by baptism: received, by a species of confirmation, the power necessary to combat the spirits of evil; and expected from a Lord's Supper salvation of body and soul. Also, their conceptions of the world and of the destiny of man were similar. Both of them admitted the existence of a Heaven inhabited by beatified ones, situate in the upper regions, and of a Hell peopled by demons, situate in the bowels of the earth. They both placed a Flood at the beginning of history; they both finally, believed in the immortality of the soul, in a last judgment, and in a resurrection of the dead, consequent upon a final conflagration of the universe.
Mithraism like Christianity, also held Sunday sacred, and celebrated the birth of the Sun on the 25th of December, the same day on which Christmas has been celebrated, since the fourth century at least.
So Christmas does not merely belong to Christianity, but it is a universal festival, especially for Persians.
Merry Christmas.
Source:
Cumont Franz., 1956; the Mysteries of Mithra, New York.
Sunday, December 20, 2009
Yalda (Shabe Yalda)
At the eve of the first day of the winter (21st December) Iranian people celebrate Yalda, also is known as Shab-e Chele. This festival is celebrated in the last day of the Persian month Azar, which is the longest night of the year. Iranians light up candles, and lay a tablecloth with fresh winter fruits such as pomegranate, watermelon and grapes and different kinds of dried fruits, nuts, and seeds.
This festival was considered extremely important in pre-Islamic time, and can be traced in a period of more than 6000 years.
Yalda is a Syriac word, which means birth (tavalod). They believed, sun was born at the end of this night.
According to ancient believes, each month of the year belongs to one deity. The month of azar belongs to Azar (Fire), the son of Ahura Mazda. The next month, Day, belongs to Ahura Mazda, The Lord of Wisdon. But the last day of month Azar is the longest night of the year, and the forces of Ahriman, Lord of darkness, are assumed to be at the peak of their strength. So people made fire and burnt it all night in order to prevent Ahriman's forces attack; and helped Mithra, the powerful deity, to bring the light. Because according to Avesta, Mithra, is a light-bringer, he is, the first light of the day. His epithet in Avesta is hvaaraokh.shana-, which means "endowed with own light".
Enjoy Yalda night, because it is the legacy of our ancestor and belongs to our grand grand fathers.
This festival was considered extremely important in pre-Islamic time, and can be traced in a period of more than 6000 years.
Yalda is a Syriac word, which means birth (tavalod). They believed, sun was born at the end of this night.
According to ancient believes, each month of the year belongs to one deity. The month of azar belongs to Azar (Fire), the son of Ahura Mazda. The next month, Day, belongs to Ahura Mazda, The Lord of Wisdon. But the last day of month Azar is the longest night of the year, and the forces of Ahriman, Lord of darkness, are assumed to be at the peak of their strength. So people made fire and burnt it all night in order to prevent Ahriman's forces attack; and helped Mithra, the powerful deity, to bring the light. Because according to Avesta, Mithra, is a light-bringer, he is, the first light of the day. His epithet in Avesta is hvaaraokh.shana-, which means "endowed with own light".
Enjoy Yalda night, because it is the legacy of our ancestor and belongs to our grand grand fathers.
Saturday, November 21, 2009
An Avestan penmanship
This is an Avestan penmanship, the language of our ancestors in Zarathustra's time. In English, it means : O Mazda tell me about best words and actions.
Thursday, November 12, 2009
Arash-e-Kamangir
The story of Arash is popular with Iranian people. It has brought hope in troubled times for Iranians, because Arash is the savior of Iran from tyranny of Afrasiyab.
In the kingdom of king Manuchihr, Afrasiyab, the Turanian king invaded Iranshahr and ruled over this country. King Manuchihr removed his court to Tabarestan. Afrasiyab surrounded the land. The two King agreed to make peace, and according to instruction of Spandarmad, the goddess of earth, Manuchihr requested that Turanian king return to him a piece of Iranshahr's land, the wide of a bow-shot. Afrasiyab assented.
Spandarmad had discussed the request in celestial court with Ohrmaz and other celestial bodies. And when she returned, told the King: "You should prepare a special bow and arrow which it's wood, feather, and iron point should be taken from a special forest, eagle and mine. I will help you to build this bow and arrow, and your skilled archer Arash should shoot."Arash-e-shewatir who had the swiftest arrow among Aryans, was summoned to the court and commanded to shoot. Arash display himself naked and said: "Behold! My body is free of any wound or sickness, but after this bowshot I will be destroyed."
At dawn Arash shot the arrow from mount Airyo.kheshaotha in Tabarestan and after the shot he immediately torn to pieces. The arrow flew through the sky with the help of celestial bodies. Amshaspandan helped the arrow to fly, magnate Mihr prepared the path far away for it. Behind the arrow good lofty Ashi and Parendi on her swift chariot swept touching it. Ohrmazd commanded the wind to bear the arrow as far as the remote regions of Khorasan. At sunset the arrow struck a walnut tree in the mount of Khevanvat, the place named KUZIN.
And in this way the boundary between the Iranian and Turanian kingdoms was established.
In the kingdom of king Manuchihr, Afrasiyab, the Turanian king invaded Iranshahr and ruled over this country. King Manuchihr removed his court to Tabarestan. Afrasiyab surrounded the land. The two King agreed to make peace, and according to instruction of Spandarmad, the goddess of earth, Manuchihr requested that Turanian king return to him a piece of Iranshahr's land, the wide of a bow-shot. Afrasiyab assented.
Spandarmad had discussed the request in celestial court with Ohrmaz and other celestial bodies. And when she returned, told the King: "You should prepare a special bow and arrow which it's wood, feather, and iron point should be taken from a special forest, eagle and mine. I will help you to build this bow and arrow, and your skilled archer Arash should shoot."Arash-e-shewatir who had the swiftest arrow among Aryans, was summoned to the court and commanded to shoot. Arash display himself naked and said: "Behold! My body is free of any wound or sickness, but after this bowshot I will be destroyed."
At dawn Arash shot the arrow from mount Airyo.kheshaotha in Tabarestan and after the shot he immediately torn to pieces. The arrow flew through the sky with the help of celestial bodies. Amshaspandan helped the arrow to fly, magnate Mihr prepared the path far away for it. Behind the arrow good lofty Ashi and Parendi on her swift chariot swept touching it. Ohrmazd commanded the wind to bear the arrow as far as the remote regions of Khorasan. At sunset the arrow struck a walnut tree in the mount of Khevanvat, the place named KUZIN.
And in this way the boundary between the Iranian and Turanian kingdoms was established.
Wednesday, October 28, 2009
AzarGoshnasp (Takht-e Soleyman), One of the oldest alive holy sites in the world
AzarGoshnasp (Takht-e Soleyman), One of the oldest alive holy sites in the world
One of the oldest alive holy sites in the world is called AzarGoshnasp (Takht-e Soleyman). It is located in a valley, near town of Takab, in West Azarbaijan in Iran. This fortified site has crater inside itself which is filled with spring water. Around the pond is the remains of a Zoroastrian sanctuary which partially rebuilt during the Ilkhanid period, as well as the fire temple from the Sassanid era that was dedicated to the Persian goddess Anahita (modern Persian Nahid). Archaeological excavations have also revealed traces of a 5th century BC occupation during the Achaemenid period, as well as later Parthian Sassanid kings, and that of the Byzantine emperor Theodosius II (AD 408-450), have also been discovered there. This place was recognized as a World Heritage Site in July 2003.
UNSCO believes:
Takht-e Soleyman is associated with one of the early monotheistic religions of the world. It is also has many important symbolic relationships, shows the association of the ancient beliefs, much earlier than the Zoroastrianism, as well as in its association with significant biblical figures and legends.
According to Zoroastrian texts; AzarGushnasp is one of the three Zoroastrian sacred fires that had been existing since creation and designated to serve as guardians and protectors of earth in the beginning of the creation.
And in the beginning of the creation the whole earth was delivered over into the guardianship of the sublime Farnbag fire, the mighty [Adar] Gushnasp fire, and the beneficial Burzin-Mihr fire, which are like priest, warrior, and husbandman. 9. The place of the fire Farnbag was formed on the Gadman-homand ('glorious') mountain in Khvarizem, the fire [Adar] Gushnasp was on the Asnavand mountain in Ataro-patakan, and the fire Burzin-Mihr on the Revand mountain which is in the Ridge of Vishtasp, and its material manifestation in the world was the most complete. (Selections of Zadsparam)
When Kay Kosrow the Kayanian King was destroying the image-shrine of Lake Chichast, AzarGushnasp is settled on the mane of his horse, dispelling darkness and shadow and shedding light, until the King had destroyed the image-shrine.
Where AzarGushnasp was first installed is uncertain but it seems some time before A.D. 400, it was transferred to a fortified site, today is called, Takht-e Soleyman.
It was probably in early Sassanid times that the fire was first classified by Persian scholastics as that of the warrior state, to which the kings themselves belonged. The royal connection of the fire was so fostered that it became the custom. Each potential Sassanid king made a pilgrimage there on foot to humble himself at the sacred fire altar after his coronation.
By the Arab invasion (645AD) the name changed to Takht-e Soleyman (Throne of Solomon) in order to keep it safe from destruction by Arabs and next invaders. Thus it became a holy place that belonged to Solomon the Semitic prophet.
sources:
Boyce Marry. 1985; “AdurGushnasp”. Encyclopeadia Iranica Volume I. p.475-6
Selections Of Zadspram.; Translated by E. W. West, from Sacred Books of the East, volume 5, Oxford University Press,. 1897.
UNSCO.org
Where AzarGushnasp was first installed is uncertain but it seems some time before A.D. 400, it was transferred to a fortified site, today is called, Takht-e Soleyman.
It was probably in early Sassanid times that the fire was first classified by Persian scholastics as that of the warrior state, to which the kings themselves belonged. The royal connection of the fire was so fostered that it became the custom. Each potential Sassanid king made a pilgrimage there on foot to humble himself at the sacred fire altar after his coronation.
By the Arab invasion (645AD) the name changed to Takht-e Soleyman (Throne of Solomon) in order to keep it safe from destruction by Arabs and next invaders. Thus it became a holy place that belonged to Solomon the Semitic prophet.
sources:
Boyce Marry. 1985; “AdurGushnasp”. Encyclopeadia Iranica Volume I. p.475-6
Selections Of Zadspram.; Translated by E. W. West, from Sacred Books of the East, volume 5, Oxford University Press,. 1897.
UNSCO.org
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