"From Tàyuān (Ferghana) heading west towards Anxi (Parthia) the different countries speak different languages, but their customs are largely similar and they can understand each other’s speech. The peoples all have deep-set eyes and many men have beards and whiskers. They are good at business and will haggle over a fraction of a cent. Women seem to be held in high respect, and the men make decisions on the advice of their women."
—Sima Qian (Ancient Chinese historian), "Shiji" (91 BC), On the customs and culture of people from Pamir mountains to Amudarya (Oxus) river.
—Sima Qian (Ancient Chinese historian), "Shiji" (91 BC), On the customs and culture of people from Pamir mountains to Amudarya (Oxus) river.
Pārsīg:
"guft-iš ohrmazd ō mašī ud mašyānē, kū mardōm hēd, pidar <ī> gēhān hēd; humat menēd, hūxt gōwēd, huwaršt warzēd, ud dēwān ma yazēd. awēšān har dō fradom ēn menīd kū-šān ēk ō did rāy menīd kū-š mardōm ast. ušān nazdist kunišn ēn kard kū be raft hēnd, u-šān be mēzīd hēnd."
Translation:
"Ohrmazd told Mashy and Mashiyane thus: 'You are humans, ancestors of the world's inhabitants. Think well, speak well and do well; And worship not the demons.'
As those two thought of each other, the first thing they thought was: 'The other one is human'.
As they started to walk along, the first thing that they did, was to think."
—Smaller Bundahishn, 14.13-14
"guft-iš ohrmazd ō mašī ud mašyānē, kū mardōm hēd, pidar <ī> gēhān hēd; humat menēd, hūxt gōwēd, huwaršt warzēd, ud dēwān ma yazēd. awēšān har dō fradom ēn menīd kū-šān ēk ō did rāy menīd kū-š mardōm ast. ušān nazdist kunišn ēn kard kū be raft hēnd, u-šān be mēzīd hēnd."
Translation:
"Ohrmazd told Mashy and Mashiyane thus: 'You are humans, ancestors of the world's inhabitants. Think well, speak well and do well; And worship not the demons.'
As those two thought of each other, the first thing they thought was: 'The other one is human'.
As they started to walk along, the first thing that they did, was to think."
—Smaller Bundahishn, 14.13-14
"Those pudent in public but not to themselves have no self-worth.
Wisdom is to do in private what will not dishonor you if made public.
Honorable lineage profits not those who spoil their intimate flair.
Think not of your few numbers in war, for a small fire can burn enormous kindling."
—Sayings of Khosrow I Anushirwan, reported by "Tārīkh-e Gozīde", by Hamdollah Mostowfi (1281-1349 AD).
Wisdom is to do in private what will not dishonor you if made public.
Honorable lineage profits not those who spoil their intimate flair.
Think not of your few numbers in war, for a small fire can burn enormous kindling."
—Sayings of Khosrow I Anushirwan, reported by "Tārīkh-e Gozīde", by Hamdollah Mostowfi (1281-1349 AD).
Were Women Worth 2000 Drachmas in the Sassanian Period.pdf
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"Were Women Worth 2000 Drachmas in the Sassanian Period?"
A note by Morteza Hemasi (one of the contributors of the @atorshiz) on a claim by Touraj Daryaee, translated by me.
A note by Morteza Hemasi (one of the contributors of the @atorshiz) on a claim by Touraj Daryaee, translated by me.
Achaemenid silver-gilt bowl decorated by human figures, Izkitepe Tumulus, Lydia.
ca. 6th century BC.
ca. 6th century BC.
"The great historians have reported that the Bāṭinīyah (Qarmatians) were the descendants of the Majus (Zoroastrians) and inclined towards the faith of their ancestors, but since they dared not make it public, they propagated their calls in the garb of the Bāṭinī faith.
After Abu Tahir, the Qarmatian ruler of Ahsa ordered that a fire must be ever kept alight in every mosque, and anyone who put it out would have his hand decapitated and anyone trying to blow it out would have his tongue cut."
— Abu Mansur Abdulqahir al-Baqdadi (980-1037 AD), "Al-Farq bayn al-Firaq". J. Meshkoor, Haqiqat Pub (1333 SAH), 288-9.
"The Bāṭiniyah has taken its 'kufr' of dualism from the Majus (Zoroastrians), but have renamed the 'Light & Darkness' of the Majus to 'Eternal & Consequent'."
—Abu Hamed al-Ghazāli (1058-1111 AD), "Faḍāiḥ al-bāṭinīyah", M. Qotb, Al-Maktaba al-'ṣriyah (1422 LAH), 45.
After Abu Tahir, the Qarmatian ruler of Ahsa ordered that a fire must be ever kept alight in every mosque, and anyone who put it out would have his hand decapitated and anyone trying to blow it out would have his tongue cut."
— Abu Mansur Abdulqahir al-Baqdadi (980-1037 AD), "Al-Farq bayn al-Firaq". J. Meshkoor, Haqiqat Pub (1333 SAH), 288-9.
"The Bāṭiniyah has taken its 'kufr' of dualism from the Majus (Zoroastrians), but have renamed the 'Light & Darkness' of the Majus to 'Eternal & Consequent'."
—Abu Hamed al-Ghazāli (1058-1111 AD), "Faḍāiḥ al-bāṭinīyah", M. Qotb, Al-Maktaba al-'ṣriyah (1422 LAH), 45.
Shahram Nazeri - Ro Sar Beneh Be Baalin (Avaaz on Rumi's last sonnet)
https://youtu.be/C4u6wxVHZ70
https://youtu.be/C4u6wxVHZ70
The_Gathas_of_Zarathustra_in_metre_and_rhythm_Lawrence_H_Mills_1900.pdf
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The Gathas of Zarathustra in metre and rhythm - English poetic translation of the holy Gathas by Professor Lawrence Heyworth Mills (1837-1918).
"He [Reza Shah] was a quiet man, and had a cat he loved dearly. One day the animal left and didn't come back. He was very sad, constantly asking 'What happened to the cat? Where did it go?'. Four days later, during his walk, the cat came out from a bush nearby. Suddenly he turned very emotional and hugged his pet, crying his heart out and saying: 'The cat saw me after four days and still recognized me!'."
—Hassan Taqizadeh, "Zendegy-e Tūfāni" (autobiography), Tus Pub. (1390 SAH), 311.
—Hassan Taqizadeh, "Zendegy-e Tūfāni" (autobiography), Tus Pub. (1390 SAH), 311.
Pārsīg:
"az amāh bē āyed hān šāh varhrān
ī varzāvand az dūdag ī kayān;
bē āvarem kēn ī tāzīgān;
cōn rustahm āvurd sad kēn ī syāvaxšān!"
پارسی:
"از ما بیآید آن شاه بهرامِ
ورجاوند از دودهی کیان؛
بیاوریم کین تازیان
چون رستم آورد صد کین سیاوشان!"
Translation:
"From us shall come that king Vahrām,
Possessing marvellous power, of the family of the Kavi;
We will bring vengeance on the Arabs;
As Rustahm brought a hundred revenge for Syāvašan!"
—Excerpt from "On the coming of king Bahram the Magnificent" (abar madan ī šāh vahrām ī varzāvand), a Pārsīg (Middle Persian) text believed to be a poem by some scholars.
"az amāh bē āyed hān šāh varhrān
ī varzāvand az dūdag ī kayān;
bē āvarem kēn ī tāzīgān;
cōn rustahm āvurd sad kēn ī syāvaxšān!"
پارسی:
"از ما بیآید آن شاه بهرامِ
ورجاوند از دودهی کیان؛
بیاوریم کین تازیان
چون رستم آورد صد کین سیاوشان!"
Translation:
"From us shall come that king Vahrām,
Possessing marvellous power, of the family of the Kavi;
We will bring vengeance on the Arabs;
As Rustahm brought a hundred revenge for Syāvašan!"
—Excerpt from "On the coming of king Bahram the Magnificent" (abar madan ī šāh vahrām ī varzāvand), a Pārsīg (Middle Persian) text believed to be a poem by some scholars.
The coming of the King Vahrām Varzāvand.pdf
146.1 KB
The coming of the King Vahrām Varzāvand.
Transliteration, Translation and Notes by Raham Asha.
Transliteration, Translation and Notes by Raham Asha.
Perse/pol/is
June 26, 363 AD: Roman emperor Flavius Claudius Julianus, later called by the Christian church "The Apostate" dies of wounds received in a battle with the Sassanid kingdom. After starting a campaign against the Sassanid empire (according to Ammianus, 22.12…
"These at the present time are grovelling in my footprints and promise to do whatever suits my majesty's pleasure. And not only am I distracted by this, but I must with all speed occupy the country of the Persians and put to flight the great Sapor (=Shapur), who is the descendant of Darius..." [1]
————
Authors footnote:
[1]: This letter, generally recognised as spurious, is perhaps a Christian forgery, since it gives an unfavourable impression of Julian. The writer knew nothing of Julian's style and mannerisms. Julian was no boaster and avoided outlandish words.
— "The Works of the Emperor Julian", vol. III (1913), Loeb Classical Library, 81.
————
Authors footnote:
[1]: This letter, generally recognised as spurious, is perhaps a Christian forgery, since it gives an unfavourable impression of Julian. The writer knew nothing of Julian's style and mannerisms. Julian was no boaster and avoided outlandish words.
— "The Works of the Emperor Julian", vol. III (1913), Loeb Classical Library, 81.
"It should be emphasized that the purpose of this summary account is not to suggest that such ideas were taken over directly into the Roman mystery cult. On the contrary, no direct continuity, either of a general kind or in specific details, can be demonstrated between the Perso-Hellenistic worship of Mitra and the Roman mysteries of Mithras. The oft-repeated attempts to trace a seamless history of Mithras from the second millennium BC to the fourth century AD simply tell us something quite general about the relative stability, or, as it may be, flexibility, of religious ideas. We cannot account for Roman Mithras in terms borrowed from Persian Mitra."
—Manfred Clauss (retired Ancient History Prof. at Goethe-Universität & Freie-Universität), "The Roman Cult of Mithras: The God and His Mysteries", Translation by Richard Gordon, Routledge (2001). p 7.
—Manfred Clauss (retired Ancient History Prof. at Goethe-Universität & Freie-Universität), "The Roman Cult of Mithras: The God and His Mysteries", Translation by Richard Gordon, Routledge (2001). p 7.
Manfred_Clauss_The_Roman_Cult_of_Mithras_The_God_and_His_Mysteries.pdf
22.3 MB
Manfred Clauss - The Roman Cult of Mithras: The God and His Mysteries - Routledge (2001)
Pārsīg: "hād! ‚<hu>-xvadāyīh abestām <ud> dānāgīh ud rāstīh ud vehīh… uš pēdāgīh, vistardagīh ī dād andar gēhān..."
Translation: "Know that the [virtuous] rule is based on wisdom, on righteosness, and on goodness, and its manifestation, is the spread of justice around the world..."
—Dēnkird, M92.8
Entry on Encyclopedia Iranica: DĒNKARD.
Translation: "Know that the [virtuous] rule is based on wisdom, on righteosness, and on goodness, and its manifestation, is the spread of justice around the world..."
—Dēnkird, M92.8
Entry on Encyclopedia Iranica: DĒNKARD.