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The Global ETD Search service is a free service for researchers
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Showing 1 to 6 of 6 (0.03 seconds)Spelling suggestions: "subject:"zoroastrian"" "subject:"zoroastrians""
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The Greater BundahisnBailey, Harold Walter January 1933 (has links)
The task which I set myself when I undertook to study the text of the Greater Bundahisn was at that time by no means clear either in its difficulty or its extent. Nor could I then know to what degree the increased knowledge of Iranian, in particular, of Middle Iranian, the period from about 300 B.C. to 900 A.D., had made understanding of this text possible. Iranian studies attained to a new birth when in 1904 the results of archaeological expeditions to central Asia were first made known. By these discoveries of MSS the difficulties of reading Pahlavi were at once lightened. It was certain that if the vocabulary of Western Persia of Sasanian times were fully known, the Zoroastrian Pahlavi texts could no longer hide their secrets under the cursive alphabet which had hindered the progress of earlier scholars. Not only the Western dialects but also the recently discovered Sogdian and Saka have naturally enriched our understanding of the Middle Iranian vocabulary. But the lack of complete indexes of the words of theses two dialects still renders their use difficult. For Saka, besides the published indexes (of which the most important has only just appeared in Sten Konow's Saka Studies) I made my own index of all the unindexed Saka so far published. For Sogdian there has been the grammar of Buddhist Sogdian by R. Gauthiot, besides which I have had some indexed material of my own. Reichelt's promised glossary of Buddhist Sogdian has not yet appeared. The few Manichean Sogdian texts so far published (by F.W.K. Miller and Waldschmidt-Lentz) have yielded interesting words. For the Christian Sogdian there is the index in F.W.K. Muller's Soghdische Texte.
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Creating Shade in Arid Climates: A Welcoming Landscape Based on Zoroastrian Beliefs for the Towers of SilenceNajafi Ashtiani, Azadeh 13 December 2019 (has links)
This study develops a landscape design, which demonstrates how to change the microclimate in a historical public space (Towers of silence, in city of Yazd, designated as World Heritage Site, in the heart of Iran).
The arid historic city of Yazd is getting hotter. The increasing temperatures make it more and more difficult to use the public space. Towers of silence inherited from Zoroastrianism are stone cylindrical structures located on top of the hills within infertile land located south east of the city of Yazd.
This historic site brings visitors from around the world every year but the microclimate of the site it is not welcoming. The current layout does not provide information about the rich culture it entailed, and visitors are not able to understand the meaning that is behind these structures.
This design aims to improve the current conditions of these magnificent towers and utilize techniques like historical plan analysis, comparative analysis and experimental design study. Using landscape architecture to address the climate issue the proposed design translates Zoroastrian's beliefs to visitors as well as creating a more hospitable environment. / Master of Landscape Architecture / All around the world people must deal with climate change and the effects of extreme weather. City of Yazd in the heart of Iran is not immune to such changes and has traditionally faced a harsh desert like climate. This study focuses on improving the climate surrounding a unique and magnificent historic site in city of Yazd called the Silent Towers (a designated UNESCO World Heritage Site). The design uses material and natural elements that are local to the site (stone, plants and trees) and infuse Zoroastrian and ancient Persian beliefs to bring about a more pleasant conditions (reducing the heat) for the visitors to this site. The outcome of merging tradition and natural elements to mitigate extreme temperatures brings about a layout that is inviting to visitors and hospitable to the local population without changing any of the values or the integrity of the main attraction: The Towers of Silence.
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Giving Architecture to FireNanji, Nawazish Godrej 14 August 2006 (has links)
For centuries, fire has been a sacred symbol from the eastern cultures to western regions. As one of the four states of matter, fire represents the great essence in our daily lives as an energy source with its warmth, light and aura, kindling feelings of truth and spirituality within us. In his poetic verses, fire was venerated by Zoroaster who led mankind to believe that there is one supreme lord that we may follow; a being that can only be known by the quest for truth (Asha). For Zoroaster truth was symbolic with fire as it brought people together in prayer. With the passage of time fire became consecrated in different orders with the higher ones being placed within covered buildings for protection. These buildings became temples of fire or Fire Temples where an eternal flame was kept and looked after by a priest so as to keep alive the salvation of humankind and continue our journey towards righteousness with the blessings of the supreme. With this, faith stayed alive as long as the Fire burned.
Herein lies my celebration of fire where I announce it to the follower on the path to truth as an eternal flame burning, yet resting in a place worthy of all its glory; an ambiance created to venerate the flame and reassure the traveler that its light has more to offer than meets the eye. / Master of Architecture
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Ardāy-Vīrāf Nāma : Iranian Conceptions of the Other WorldKargar, Dariush January 2009 (has links)
The present thesis consists of an edition of an Iranian literary work whose theme is a journey to the Other World, namely the Ardāy-Vīrāf Nāma. The version of this work which is here edited and commented on is a prose version in the Zoroastrian Persian language. A discussion about Iranian conceptions of the Other World is also an integrated part of the thesis. The text of the Ardāy-Vīrāf Nāma is edited employing a text critical method by using six manuscripts. The oldest manuscript, which has been used as the base manuscript for editing the text, was written in 896 A.Y. (Yazdgirdī)/1527 A.D. The edited text is also translated into English, and followed by a Commentary on names, unusual words and Zoroastrian terms used in the text. Other Iranian documents about journeys to the Other World are studied in this thesis as well, and all are compared to the Ardāy-Vīrāf Nāma. The Zoroastrian Persian version of this work is also compared to its Parsig version. The differences between the Zoroastrian Persian and the Parsig versions indicate that they have their background in two different world views. To prove this theory, some significant elements in the Zoroastrian Persian version, which demonstrate that this is a pre-Zoroastrian epic narrative, have been compared to some elements in the Parsig version that show that this is a religious Zoroastrian account. Possible reasons for the change in Ardāy-Vīrāf Nāma from a pre-Zoroastrian epic narrative into a Zoroastrian-religious one are also suggested. A king named Davānūs is one of the Ardāy-Vīrāf Nāma personages. In an appendix, the historical personality of Davānūs is discussed with reference to Arabic, Persian and Greek historiography.
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The Medieval Reception of Firdausī's Shāhnāma: The Ardashīr Cycle as a Mirror for PrincesAskari, Nasrin 02 August 2013 (has links)
Based on a broad survey of the reception of Firdausī’s Shāhnāma in medieval times, this dissertation argues that Firdausī’s oeuvre was primarily perceived as a book of wisdom and advice for kings and courtly élites. The medieval reception of the Shāhnāma is clearly manifested in the comments of medieval authors about Firdausī and his work, and in their use of the Shāhnāma in the composition of their own works. The production of ikhtiyārāt-i Shāhnāmas (selections from the Shāhnāma) in medieval times and the remarkable attention of the authors of mirrors for princes to Firdausī’s opus are particularly illuminating in this regard.
The survey is complemented by a close textual reading of the Ardashīr cycle in the Shāhnāma in comparison with other medieval historical accounts about Ardashīr, in order to illustrate how history in the Shāhnāma is reduced to only a framework for the presentation of ideas and ideals of kingship. Based on ancient Persian beliefs regarding the ideal state of the world, I argue that Ardashīr in the Shāhnāma is represented as a Saviour of the world. Within this context, I offer new interpretations of the symbolic tale of Ardashīr’s fight against a giant worm, and explain why the idea of the union of kingship and religion, a major topic in almost all medieval Persian mirrors for princes, has often been attributed to Ardashīr. Finally, I compare the Ardashīr cycle in the Shāhnāma with nine medieval Persian mirrors for princes to demonstrate that the ethico-political concepts contained in them, as well as the portrayal of Ardashīr, remain more or less the same in all these works.
Study of the Shāhnāma as a mirror for princes, as this study shows, not only reveals the meaning of its symbolic tales, but also sheds light on the pre-Islamic roots of some of the ethico-political concepts presented in the medieval Perso-Islamic literature of wisdom and advice for kings and courtiers.
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The Medieval Reception of Firdausī's Shāhnāma: The Ardashīr Cycle as a Mirror for PrincesAskari, Nasrin 02 August 2013 (has links)
Based on a broad survey of the reception of Firdausī’s Shāhnāma in medieval times, this dissertation argues that Firdausī’s oeuvre was primarily perceived as a book of wisdom and advice for kings and courtly élites. The medieval reception of the Shāhnāma is clearly manifested in the comments of medieval authors about Firdausī and his work, and in their use of the Shāhnāma in the composition of their own works. The production of ikhtiyārāt-i Shāhnāmas (selections from the Shāhnāma) in medieval times and the remarkable attention of the authors of mirrors for princes to Firdausī’s opus are particularly illuminating in this regard.
The survey is complemented by a close textual reading of the Ardashīr cycle in the Shāhnāma in comparison with other medieval historical accounts about Ardashīr, in order to illustrate how history in the Shāhnāma is reduced to only a framework for the presentation of ideas and ideals of kingship. Based on ancient Persian beliefs regarding the ideal state of the world, I argue that Ardashīr in the Shāhnāma is represented as a Saviour of the world. Within this context, I offer new interpretations of the symbolic tale of Ardashīr’s fight against a giant worm, and explain why the idea of the union of kingship and religion, a major topic in almost all medieval Persian mirrors for princes, has often been attributed to Ardashīr. Finally, I compare the Ardashīr cycle in the Shāhnāma with nine medieval Persian mirrors for princes to demonstrate that the ethico-political concepts contained in them, as well as the portrayal of Ardashīr, remain more or less the same in all these works.
Study of the Shāhnāma as a mirror for princes, as this study shows, not only reveals the meaning of its symbolic tales, but also sheds light on the pre-Islamic roots of some of the ethico-political concepts presented in the medieval Perso-Islamic literature of wisdom and advice for kings and courtiers.
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