Mehrdad Ghadrdan; Zohreh Zarshenas; Ameneh Zaheri Abdvand
Abstract
In the vast but arid and semi-desert land of Iran, rain has always been life-giving and effective for the people. Due to this, the goddess of rain “Tištar Yašt” has been left from the ancient times of Iran, Which is highly respected and praised. And the celebration of Tῑrgān, ...
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In the vast but arid and semi-desert land of Iran, rain has always been life-giving and effective for the people. Due to this, the goddess of rain “Tištar Yašt” has been left from the ancient times of Iran, Which is highly respected and praised. And the celebration of Tῑrgān, which is held in this period, is a reminder of the importance of the rain god in ancient times. In an ancient village called Sharifābād, which dates back to the eighth century AH. Many Mobeds who lived in this village in the past have played an effective role in guiding the Zoroastrians and Parsees in India. An ancient celebration was held in honor of the Tištrya named Tištarīm with a special ritual. This special ritual of holding Tištarīm has not been reported anywhere else. However, in this village, a festival called Tīr-Māhi is also held, which is similar to the Tῑrgān festival in other places. By collecting field documents related to the two celebrations of Tištarīm and Tīr-Māhi in this village, apart from getting acquainted with these and the way they are held, we seek the answer to this question. Did the people of this village differentiate between these two celebrations “Tištarīm and Tīr-Māhi”? And did they recognize both of them? Considering that these people never mention them alone in the mention of the two gods, Tir and Tishtar, and always refer to them together as "Tir and Tishtar", and during one year, at two different times to celebrate the ritual and that according to the available evidence of active priests and awareness lived in this village, it is believed that these people in the distant past, between the gods of Tir and Tishtar. most of this is the goddess of rain, who has etiquette because of the goddess and the dry land of Yazd, but it should be remembered that in The common chronology there is this Tir that between the days of the month and between the months of the year and arises from the equalization and accompaniment of the name of the day and the month is Tirgan.
Hamidreza Dalvand
Abstract
In 1238-1243 AD, during the reign of Mohammad Vali Mirza in Yazd, the Zoroastrians were accused of blasphemy and infidelity. And finally, the Qajar prince asked them questions about the basis of religion and in this way, their religious legitimacy was proven and cleared of accusation. Mobed Khodabakhsh ...
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In 1238-1243 AD, during the reign of Mohammad Vali Mirza in Yazd, the Zoroastrians were accused of blasphemy and infidelity. And finally, the Qajar prince asked them questions about the basis of religion and in this way, their religious legitimacy was proven and cleared of accusation. Mobed Khodabakhsh son of Forud, Dastur Kheikhosro son of Khodabakhsh and Herbed Jamasp were the ones who answered the questions. This important event led the Zoroastrian community to formulate and sustain these questions and answers. In 1207 Y., Herbed Khodabakhsh son of HerbedJamasp Mubarake composed them in a treatise entitled Din Mas’ala (Problem of The Religion). A manuscript of it, No. 358, is kept in the ManekjiCollection of the Cama Library. This treatise was published in Mumbai in the year 1949 AD by the efforts of Soroush Azarmi son of Tirandaz. The defense and passive expression of Zoroastrian theology comprise a significant portion of Zoroastrian texts in Persian. This texts begin with the famous treatise of ‘Ulama-ye Islam at late sixth century AH/ Y. The authors of the above texts are trying to introduce the Zoroastrian religion in a way as there is no difference between it and Islam. In this article, the concept of passive and defensive theology is discussed and introduced on the basis of the mentioned treatise.
Iraj enayatizadeh; Jaleh Amouzegar
Abstract
The Zoroastrians has the burial custom of offering their dead to the dakhme. The early dakhmes were extremely simple buildings on the wall of the mountains. In the Islamic era, the handmade dakhmes of clay and stone were called borj (tower). In India, the immigrant Zoroastrians, called Parsis, preserved ...
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The Zoroastrians has the burial custom of offering their dead to the dakhme. The early dakhmes were extremely simple buildings on the wall of the mountains. In the Islamic era, the handmade dakhmes of clay and stone were called borj (tower). In India, the immigrant Zoroastrians, called Parsis, preserved their burial custom. Over time, the Parsis made newer dakhmes in accordance with the humidity of India. The custom of burial in dakhme is called Tana among Parsis. The ceremony included principles such as laying the foundation of dakhme, sanctifying it, and driving 301 nails into the ground and rolling a cotton rope around them. The description of these ceremonies is recorded in texts such as Revayat-e Farsi and Wijarkard-e dini. Since the middle of the nineteenth century, the dakhme ritual has been abolished in Iran as a result of the religious intellectual movement. In India it became a challenge between the radical and reformist religious Parsis. In this research, various types of Zoroastrian dakhmes are studied. Also, the evolution of dakhme building is evaluated, regarding its ritual and religious aspects, and the position of Zoroastrian dakhmes in the present time is regarded as well.
