Authentic Gatha Zoroastrianism

The importance of celebrating one’s birthday in Zoroastrianism

The oldest document referring to birthday celebration and the importance of celebrating one’s birthday is in the sacred book of the Zoroastrians, the Avesta; more specifically in the Farvardin Yasht. Herodotus (1.133), also notes that the ancient Persians celebrate their birthdays with much festivity, a special meal, lots of desserts (epiphorḗmata) and sumptuous wines; for the Persians like Wine very much.

In the Shāh-nāmæ, the bible or the epic poem book of the Iranian people, there is description of extensive festivities on the occasion of hero Rostam’s birth.

In the early Islamic period the festive birthday celebrations were still popular among the Iranian people. For example, Buyid ruler, ʿAżod-al-Dawla (q.v.; 338-72/949-83) celebrated his birthday according to the ancient Persian solar calendar and customs. A   magnificent banquet was prepared, and he was congratulated by his family and leading citizens. ʿAżod-al-Dawla, was very much interested in the rejuvenation of ancient Iranian culture, and has taken the pre-islamic Sássánian dynasty as his model. There is little evidence of birthday congratulations during the succeeding Islamic periods until the latter half of the 19th century.

According to the Zoroastrian tradition, a person’s birthday is a special day for that person’s prayers to be accepted. It is virtuous to light candles, be generous, to give and receive gifts on one’s birthday. Presents are bestowed upon or given on behalf of the individual appropriate to his/her age. Furthermore, it is exceptionally meritorious to plant a tree or have a tree/fruit tree planted on behalf of an individual on one’s birthday.

Yet, blowing out candles is strictly forbidden; for it is believed that extinguishing light on one’s special day shortens life and diminishes success.

In the Hebrew Bible, the one single mention of a celebration being held in commemoration of someone’s day of birth is for the Egyptian Pharaoh which is recorded in Genesis 40:20. In Judaism, the perspective on birthday celebrations is disputed by various rabbis, but looked upon favorably after the Babylonian exile.

Yet, the early Christians rejected the practice of celebrating one’s birthday as inherently pagan. Origen in his commentary “On Levites” writes that Christians should not only refrain from celebrating their birthdays, but should look on them with disgust. The early Christians did not even celebrate Christ’s birth.

Jehovah’s Witnesses refrain from celebrating birthdays on the basis that they are portrayed in a negative light in the Bible and have historical connections with magic, superstitions, and Paganism.

In Islam, more specifically sunni Islam, conservative clerics consider the celebration of a birthday to be a sin, as it is considered an “innovation” of the faith, or bi’dah. There is also a great deal of controversy regarding celebrating Milad-ul-Nabi – the birth anniversary of Prophet Muhammad among conservative sunni clerics. While a section of Islam strongly favors it, others decry such celebrations as out of the scope of Islam.

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Chahār-shanba-sūrī,

The joyous festival of Chahār-shanba-sūrī is derived from the Zoroas­trian Vernal Equinox celebrations, which are started 5-10 days before Naúvrooz. The choice of Wednesday, as well as jumping over fire, instead of dancing around it, must have originated after the Islamic conquest. The choice of the last Wednesday of the year is likely to have been prompted by an Islamic belief that Wednesdays are unlucky. On the other hand, the use of great many lamps, candles, bonfires and lavish decoration and illumination with bright lamps (cherāghāni) had a long history in ancient Zoroastrian Iran.

On the last Wednesday of the year brushwood is laid out in the house yard or in a village square or city street; the brushwood is arranged in one, three, five, or seven bundles (always an odd number) spaced a few feet apart. At sunset the bundles are set alight, and while the flames flicker in the dusk men, women, and children make merry around the fire. It is believed that the energy derived from the leaping flames renders one immune for a whole year to maladies and misfortunes that make people pale and ill. No one must blow on the fire; it is left to extinguish and must never  be quenched with water.

The ashes are later removed, usually by a girl who has not yet reached puberty. She carries them in a pan to a crossroads, where she scatters them, then returns home. Thereafter, the following questions and answers are exchanged: “Where do you come from?” “From a most happy event.” “What have you brought?” “Good fortune and health.”

The custom to welcome the new year with bonfires and bright lights persisted in virtu­ally every Iranian town and village even during the Islamic times, despite objec­tions from moslem theologians,. For the first two years after the Islamic Revolution of 1979 the Islamic government prohibited celebration of Chahār-shanba-sūrī, declaring it a relic of decadent fire worship, but the people persisted in lighting the fires, and eventually the authorities had no choice but to relent; the practice is now grudgingly tolerated.

In addition to lighting fires, various additional rituals are performed;

Burning Incense; Burning rue seeds (esfand) or frankincense (kóndor) at the eve of Chahār.shanba-sūrī is a widespread practice, being considered a necessary precaution against the evil eye. Rue, frankincense and a small amount of salt are thrown into the fire.

Banging spoons (qāshoq-zanī). Another very popular custom on Chahār-shanba-sūrī is to bang spoons against plates or bowls. After the night has grown dark, women and children, each with a spoon and a plate, go to the doors of their neighbors’ houses and bang the spoons against the plates. In response the householder puts a small gift—sweets, fruits, or some nuts—on each plate. This is very similar to the Halloween rituals.

Smashing the pot (kūza-shekanī); this custom is rooted in the belief that smashing a pot transfers bad luck from the people to the pot. There are slight variations in different regions. In Khorasan a lump of charcoal symbolizing bad luck, salt to ward off the evil eye, and coins for charity are put into the pot before it is smashed. In Arāk and the Āshtīān district, grains of barley are put into the pot.

Fortune telling (fāl); Another popular practice is fortune telling from a jug. Everyone present puts an ornament—into the jug. Then slips of paper inscribed with verses or sentences containing auguries—the number of slips must equal the number of people present. A young child is assigned to reach into the jug and pull out one piece of paper and give it to the most learned or literate person in the party. Then the child pulls one of the ornaments from the jug. The man reads aloud the verse on the piece of paper, and the owner of the ornament learns from it what his or her fortune will be. In many places, including Isfahan and towns in central Iran, it is customary to take the fortunes from a copy of the dīvān of Ḥāfeẓ, rather than from pieces of paper. The reader chooses a verse at random as the fortune for the owner of the object taken from the pot. At Isfahan a small mirror, which supposedly bring good luck, are added to the ornaments in the.

Food on Chahār-shanba-sūrī; Families customarily enjoy snacks during the evening and a dinner at night after the end of the festivities. The usual snacks are nuts and dried fruits, including salted hazelnuts, pistachios, walnuts, almonds, prunes, apricots, and raisins. Dinner depends on available local ingredients. But generally a fragrant herb rice pillaf sabzī-­polow with fish is served. At Qazvīn and Garmsār sabzī-polow is made with wild herbs. In Khorasan several kinds of polow or rice pilaf with lentils, raisins, wild herbs, nuts, pistachio and saffron are served. Wine plays a very important role in all Zoroastrian ceremonies and plenty of it is served on happy occasions such as this.

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khrafstar/khrafβtr

khrafstar or khrafβtr is the traditional Zoroastrian designation/term for creatures from a different timeline or cycle of creation. These creatures of another bygone era are in most cases extremely destructive pests in our world, and bring about infestation, disease and ruin with them.

The term khrafstar or khrafβtr appears 3 times in the poetic gathas and in all 3 instances has been translated as “khiradö staredö” or “a conscious energy/force with a scattered or misplaced power of manifestation.” In the third rhymed verse line, second stanza of Yasna 34.9, the designation khrafstar comes right after monstrous and bestial powers. In the third rhymed verse line, second stanza of Yasna 34.5, the term khrafstar comes after daävá/demons and before mashyá/marthyá or mortals. In the third rhymed verse line, second stanza of Yasna 28.5, it is said that through this great/most magnificent manthra and the power of speech; the khrafstars are desirably transformed.

So, in the poetic gathas the term khrafstar does not necessarily apply to pests and noxious creatures; but does refer to malignantly clever, yet half-witted, corrupted  intelligences, distorted wisdoms and visions of another age.

In traditional Zoroastrianism khrafstars or creatures from a different cycle of creation are:

• Flies/magas; specifically house flies, carrion flies, fruit flies, disease spreading midges, mosquitoes, locust, Lice, and fleas.  Fly or Magas/Magass accounts for about 91% of all flies in human environments, it is a pest that can carry serious diseases. Houseflies feed on feces, open sores, sputum, and moist, decaying organic matter, such as spoiled food, eggs, fruit and flesh. Flies are attracted to carrion and dung and even to plants with a strong odor resembling rotting meat. The word magas/ magass is the same as Latin musca, Sanskrit. maksa-, Greek. myia, Old Church.Slavic. mucha,  Old.English. mycg, English midge.
• Ants, termites; the word for ant in Avestan is mür literally “carnage, death, mortis.”
• Worms/Avestan kərəma; vermin, gnats, cockroaches, caterpillars, bugs.
• Reptiles; snakes, crocodiles, alligators, lizards, worm lizards, turtles and tortoises. (Snake is called marthra or “murderer” in Avestan, compare with German Mord and English murder.)
• Amphibians; toads, frogs, newts and salamander.
• Shark
• Rats, mice/müs and other infestation causing rodents, foxes/rövásh and coyotes/kaftár. The last mentioned creatures are native pests to this creation and do not belong to another bygone era of creation, yet they are a manifestation of malignant cleverness and greed within this world, hence their inclusion in the khrafstar category.

In some Zoroastrian texts written and compiled after the Islamic conquest, we see a good deal of confusion concerning the khrafstars. For example we see that felines such as lions and tigers are added to the list when such additions not only fail to meet the basic requirement for khrafstars; but also run quiet contrary to the Zoroastrian mythology and ancient iranian beliefs and practices. This was mainly due to a sharp decline in Zoroastrian scholarship in later islamic times and a turning away from scholarship to ritual practice among the ever dwindling priesthood of those days.

In traditional Zoroastrianism, pest control (i.e., “destroying noxious creatures/vermin”) is considered the “bounden duty of the faithful” (refer to Yasht. 21.1, and Vendidad. 16.12.) Its importance is reflected in the old annual celebration of the Feast of pest killing (Yašn-e ḵarafstra koshuun) by the Zoroastrians of Kerman, which used to be held at the beginning of summer. This feast was attended by both men and women, mostly from the priestly families. All participants wore white clothing and killed the flies, ants, snakes and rats in cities and villages with special rods called ḵarafstraḡān “vermin-beaters” (or “vermin-killers”; see Pure-e Dāvud, p. 186). The vermin corpses collected at this feast were gathered in special places and treated with certain drugs that were used to destroy and decompose them. Wherever the ants, flies, snakes and rats were killed, a herbal oil mixed with castor oil and gum tragacanth was burnt. Garlic, rue, and vinegar were also employed.

Herodotus (1.140) also reports that the magi customarily killed ants, snakes, and flies/midges.

However, it is very important to add that traditional Zoroastrianism emphasizes that the GD of Wisdom and Vision, with omniscience, diverts many khrafstars to the benefit/advantage of creatures of this creation; just as the bee which prepares honey, the worm from which there is silk …” This idea of benefit driven from khrafstars and their transformation to advantage/benefit, is inspired by the third rhymed verse line, second stanza of Yasna 28.5.

For example, stoneflies are intolerant of water pollution and their presence in a stream or still water is an indicator of good or excellent water quality. Dragonflies and Damselflies are valuable predators that eat mosquitoes and flies.

In conclusion, khrafstar is a fictional character in the fictional universe of Xena the Warrior Princess. He is the First Priest of the Temple of One God. Khrafstar talks about his god, talking of love, friendship, and bringing his kingdom to earth. But khrafstar’s god is Dahak and his religion is built on treachery, murdering another, death and destruction.

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Zoroastrian dietary laws, animal friendship and stewardship

To say that Dietary laws are not part of the original Zoroastrian teachings and that ALL KIND FOOD IS ALLOWED in Zoroastrianism is nothing more than unsubstantiated SHEER NONSENSE. Such baseless statement means only one thing: To eat and kill whatever animal imaginable without any boundaries or restrictions. While such behavior was true for the ancient Romans and is certainly true for many population groups in the Far East and parts of Africa today; nothing is further from the noble teachings of the ancient Aryan sage and prophet than to slaughter and devour whatever imaginable animal for the pleasure and satisfaction of the mortal mankind.

Fundamental to Zarathushtra’s philosophy is the tender loving care, friendship and stewardship of gentle/graceful animals, pets and livestock; (See the 3^rd rhymed verse line, second stanza Yasna 28.1, the second rhymed verse line, second stanza Yasna 31.10, the second rhymed verse line, second stanza Yasna 33.3 and the 5^th rhymed verse line Yasna 46.4.)  

Zarathushtra teaches that animals have a SOUL and consciousness, (the 3^rd rhymed verse line, second stanza Yasna 28.1, the first rhymed verse line, first stanza Yasna 29.1, the second rhymed verse line, first stanza Yasna 29.5, the first rhymed verse line, first stanza Yasna 29.9, Yasna 39.1.)  

We read in the second rhymed verse line of Yasna 32.12; that “Ma(n)zda has spoken ill omen and ruin for those who kill  animals with cries of joy.” This prophecy of perdition applies to individuals, cultures and nations who kill animals mercilessly and treat them with cruelty. The ancient prophet strongly condemns gruesome animal sacrifices and shudders away from the demonic idea that sacrificing animals assures human health, well being and long life, (See the 3^rd rhymed verse line, Yasna 32.14.)

The seer/sage takes a very strong stand against the unrestrained slaughter and ill treatment of animals, (See the second rhymed verse line, Yasna 29.1, the second rhymed verse line, Yasna 29.7, the first rhymed verse line, Yasna 32.10, the first rhymed verse line, Yasna 32.12, the second rhymed verse line, Yasna 51.14.)

Furthermore, ravenous meat-eating is strictly prohibited per the second rhymed verse line of Yasna 29.7, (See the Südgar Commentary.)

Zarathushtra even defines EVIL; “as willful blindness in matters of the spirit/mind, and not offering protection/stewardship to the creatures,” (See the third rhymed verse line, Yasna 48.10, per the ancient commentaries.) 

Thus, to say that there are no dietary rules and restrictions in Zoroastrianism, and that Zarathushtra did not provide spiritual guidelines to protect animals from cruelty, ill treatment and unrestrained slaughter runs contradictory to the very heart and soul of the poetic gathas.

Avestan Sages, per the second rhymed verse line of Yasna 32.8, have concluded that the flesh of cow, ox, bull, steer, cattle and wild cattle or “Gáüsh” are not permissible for consumption, (Compare Avetan “Gáüsh” with Proto Indo European gwous, Sanskrit gáús, Latvian guovs, Armenian gaus, German. Kuh, Swedish. Ko, Greek. Bous, English cow or bovine.)

This prohibition is extended to cows of the north, (deer, caribou/reindeer, moose and elk,) bison, buffalo, water buffalo, yak, wild cattle, antelope and gazelle. (For Prohibition against consumption of all forms of wild cattle see Bahram Yasht 22-23.)

Yet, dairy products of cattle such as milk, yogurt, cheese, butter and ghee are not only allowed but are highly recommended, provided that cattle range freely, are treated very well, that their milk goes to their young first, and that they are fed a strictly wholesome vegetarian diet. Also there is no prohibition against using cows/cattle as working animals; the emphasis is only on their kind and good treatment, (Regarding the benevolent status of the cow see also Bahram Yasht 6-7, Tishtar Yasht 16-17.)

The notion of the sacredness of the cow/cattle as the primeval source of all creation among the ancient Aryans can be compared with the Norse Auðumbla myths. In the sacred verses of Zarathushtrá, it is Yimá who forswears GD and feasts on the flesh of the Gáüsh. In the Norse Mythology we read of Ymir and the primeval cow at the beginning of creation. We read in the Eddas: Where dwelt Ymir, or wherein did he find sustenance? From the cow called Auðumla, (“Hvar bygði Ymir, eða við hvat lifði hann? Hár svarar: “Næst var þat þá er hrímit draup at þar varð af kýr sú er Auðhumla hét.”)

The eating of male sheep is reluctantly allowed in the Zoroastrian tradition, while the slaughter of female sheep is strictly prohibited. A sheep cannot be milked and killed at the same time. Furthermore, it is a great sin to take the young from their mother or to slaughter the young or old sheep. If a sheep is used for his wool, it no longer can be consumed as food, but milking a sheep and using her wool at the same time is permissible. Furthermore, the consumption of meat must be occasional and not a regular, every day event.

Avestan sages inspired by Bahram Yasht 24-25, have concluded that goat (a highly curious and intelligent animal) is not permissible for consumption, only goat’s butter, milk, cheese and wool are allowed for use. In the aforementioned Avestan passage, the “Angel of Victory” among other zodiac forms, takes the shape of a büzá, (Old English bucca; buck, goat/male goat.) However, this positive view of goats is not shared by the Christian tradition. Popular Christian folk tradition associate Satan with imagery of goats. A common superstition in the Middle Ages was that goats whispered lewd sentences in the ears of the saints. The common medieval depiction of the Devil is that of a goat-like face with horns and small beard (a goatee).

Pork is the most widely eaten meat in the World. Yet pigs and wild boar are known for their wit, intelligence and good/gentle nature in Zoroastrianism,(See Bahram Yasht 14-15, Mehr Yasht 127.) Pigs are considered as loving pets with spiritual significance in the Zoroastrian culture. Also, in the Vedic literature, Vishnu takes the form of a boar named Varaha to save the Earth. Also, the story of Freyr’s golden boar in the Norse mythology stresses the innate goodness of pigs/boars in a similar fashion. Pigs/wild boars are not permissible at all for consumption in Zoroastrianism.

Rabbit/hare is especially holy in Zoroastrianism and has been named as the spiritual chief/counsel or ratü of animals. Rabbit/hare is said to bring good luck/fortune. The consumption of rabbit is strictly prohibited in Zoroastrianism.

The prohibition against the killing of Gáüsh in the second rhymed verse line of Yasna 32.8 is also extended to all large sea and land mammals and even large fish (gaav mahi.) The notion of sacredness, hence prohibition against consumption of sea mammals e.g. whales, dolphins, seals, sea otters and sea lions is emphasized yet again in Yasna 42.4, (See also Vendidad Chapter 14.)

Fish as a “brain food” is a food favorite. Prohibitions against eating meat do not include fish. For example, meat is forbidden during the whole 11^th month and 4 days in each month of the Zoroastrian year, but fish are permitted. But, only small to medium size bony fishes are proper for consumption e.g. sardines, trout, salmon, halibut. But stricter Zoroastrians, during no meat days and the 11^th month of the Zoroastrian calendar avoid fish with spines, while permitting shrimps, crustaceans and shellfish or “fish without blood.”

However, if the Fish are raised in cramped, unnatural, and unsanitary conditions, it is improper to consume them. Furthermore, large size bony fish species known under the category of gaav mahi are not permitted. Especially Sacred are all Sea Mammals; whales, dolphins, seals, sea lions and sea otter, hence their commercial use of any kind is strictly prohibited, (See Yasna 42.4, Vendidad Chpt 14.) Killer and predatory fishes, e.g. sharks fall into the noxious creature category and are improper for consumption. Also, improper are all marine reptiles and bottom fish.

Beavers like Sea Otters and Seals enjoin a very high status in Zoroastrianism, they are most holy animals and their meat or fur is strictly prohibited, (See Yasna 42.4, 10^th Yasht or the hymn to the waters and Vendidad Chpt 14.)

Rooster is considered as an especially sacred animal in Zoroastrianism, its slaughter, ill treatment and sacrifice is strictly prohibited, See Vendidad chapter 18.16 16. Likewise, in the old central European folk tales the devil is believed to flee at the first crowing of a rooster.

If the eggs of a chicken are used, that chicken can no longer be killed for her flesh. Furthermore, either eggs or flesh of chicken can be used only if the chicken ranges freely, is treated kindly and is fed a strictly wholesome vegetarian diet. Furthermore, pet chickens cannot be killed for food. The same rules applies to geese and duck. All game birds, water birds, wild birds, birds of prey are not permissible for consumption. For example, swans, pigeons, dove, are improper for consumption.

Crows/ravens show remarkable intelligence, hence are considered sacred in Zoroastrianism and cannot be eaten or treated badly. Owls are a symbol of wisdom in Zoroastrianism and are sacred birds. Owls like cats play an important role in fighting small rodents such as mice, rats, insects and other noxious creatures; Owl is named as the spiritual chief/counsel or ratü of all birds in Avesta. Vultures are very sacred in Zoroastrianism for they play a crucial/most important role in the natural disposition of the carcasses of the dead and the purity of the elements.

Avestan Sages per the third rhymed verse line of Yasna 44.18, have banned both the meat and milk of horses. Horses are noble animals and have great spiritual significance in our religion. This dietary prohibition and admonition for benevolent treatment of horses is extended to donkeys, mules, and zebras as well. The sacredness of horses as noble companion animals is well attested in Tishtar Yasht 18-19, Bahram Yasht 8-9; and the 9^th Yasht or Drv-asp entire.

I should add that horse sacrifice was a common Vedic practice which was utterly despised by the prophet Zarathushtra. Horse meat is part of the cuisine of countries as widespread as Italy, Netherlands, Belgium, France, Switzerland, Germany, Serbia, Slovenia and Kazakhstan. Horsemeat is also popular in Iceland and is sold and consumed in the same way as beef, lamb and pork. Horse meat is avoided in the Balkans, as horse is considered to be a noble animal.

Dog is a most holy animal in Zoroastrianism, (See the Chapter 13 of Vendidad.) In fact dogs and horses enjoy a number of legal privileges and special rights in the Zoroastrian jurisprudence. Dogs are not at all permissible for consumption and their most kind treatment is enjoined upon every Zoroastrian. Yet, in Southeast Asia especially Vietnam, parts of China (e.g. Guangxi) and Korea dogs are slaughtered with no mercy. Dogs are also treated very badly in the great majority of moslem countries.

Cat meat is eaten in China, Vietnam, and some rural Swiss cultures. Some restaurants in Vietnam advertise cat meat as “little tiger”, and cats in cramped cages can be seen in markets and inside restaurants. Yet, Zoroastrianism strictly prohibits the eating of cats. Cats like owls play a very important role in the destruction of rodents, snakes, noxious creatures, pests and are considered as useful and very special pets.

The Avestan Sages per the previously mentioned third rhymed verse line of Yasna 44.18 attribute a similar high status as horse to camel as a great animal friend. Bactrian camel was a great help in the cold Eurasian steppes and mountains during the Avestan times. Other passages in Avesta also point to the goodness, helpfulness and great passion of Camel, (See also Bahram Yasht 10-13.) Hence, camels should be treated with kindness and respect.  Camels are animal friends and companions in our religion, not food. The protective measures and prohibitions against consumption of camel meat or milk shall be extended to Ilama, alpaca, guanaco, and vicuña in modern times.

In sharp contrast to the Zoroastrian view, the eating of camel is traditional in Mongolia as well as in the Arabian heartland. The camel hump in particular is considered a delicacy and eaten on special occasions by the Arabs.

The largest land mammal/Elephant is a symbol of wisdom, wit and mind in the Zoroastrian literature and is abhorrent to think of elephants as food in our religion. Although, as labor animals they are allowed, provided they are treated with benevolence  and most kindly. Yet, People in Thailand eat elephant meat to supposedly improve their sex lives. Elephants are also hunted mercilessly in Central and West Africa for their meat.

Zoroastrian perception of BEARS is very positive and bears are closely identified with the human race in the Avestan “book of the origins” or chithr-daat, due to bear’s great intelligence and ability to stand on his 2 feet. Bear is called arakhsh in Avesta, (Compare with Sanskrit r̥kṣa, Greek arktos, Latin ursus, whence the female name Ursula comes from, Welsh arth, the male name Arthur comes from the same Welsh root.)

Arakhsh meaning “Bear” is a hero archer in the Avestan Tishtar Yasht and is survived in the popular male personal name “árash” in modern farsi. (Also, in Scandinavia, the male personal names Björn [Sweden, Iceland] and Bjørn [Norway, Denmark] meaning “bear” are relatively common.)

While, many peoplein China, Japan, Korea, even Alaska and Russia enjoy hunting bears and eating them; BEARS are protected against any ill treatment in Zoroastrianism and both their meat as food and fur as clothing is abhorred/forbidden. It is believed that more than 12,000 bears are kept under most cruel conditions on farms in China, Vietnam and South Korea., farmed for their bile and gallbladders.

Monkeys, especially monkey brains, are eaten with outmost cruelty in Southeast Asia (especially Indonesia). The consumption of monkeys and apes is quite common in rural areas of Sub-Saharan Africa. In certain parts of Congo the hands and feet of gorillas are regarded as a delicacy.Yet, according to the Avestan Chithr-daat book of origins, there are 10 races of men and the 10^th race are the monkeys, (See chapter 14, the Greater Búndahishn.) Hence, eating monkeys amounts to cannibalism in Zoroastrianism and is strictly forbidden.

Zoroastrianism abhors and strictly prohibits the consumption of khrafsstars. Khrafsstars are either pests such as ants, flies, mosquitoes, maggots, fleas, worms, mice, rats and other infestation causing creatures or simply creatures that belong to another previous cycle of creation and have survived into our cycle e.g. sharks, lizards, most amphibians and reptiles.

For example either the consumption of reptiles, such as crocodiles and snakes (mār) or using their skin as clothing, is strictly forbidden. The same abhorrence is extended to frogs (wazag.) In other cultures, foods such as frog legs and alligator are treasured as delicacies, and the animals are raised commercially. The eating of lizard (karbuunag) is strictly prohibited in our religion. Yet, lizards are eaten in Central America and in Africa. In North Africa, lizards are considered dhaab or ‘fish of the desert’ and eaten by nomadic tribes. In Arabian Heartland, lizards are considered a delicacy to this day.

Rats and mice (mūsh) are considered vermin and carriers of infestation and disease, hence noxious creatures and unfit for consumption. However, rats are commonly eaten in rural Thailand and Vietnam and other parts of Indochina. In Indonesia, live baby mice are eaten by sailors for physical strength. In Africa, some species of mice are a rich source of protein. The idea of having rats, mice (mūsh) or snakes (mār) as pets is not at all accepted in our religion. Cats (gōrba) are specially treasured, because the presence of cats in a place means the absence of noxious creatures such as rats, mice and snake from the same.

Ants (mōr) are specially despised in our religion. Yet, Ants and their larvae are eaten in different parts of the world. The eggs of two species of ants are used in Mexican escamoles. They are considered a form of insect caviar and can sell for a lot of money because they are seasonal and hard to find. In the Colombia large-bottomed ants are toasted alive and eaten. In areas of India, and throughout Burma and Thailand, a paste of the green weaver ant is served as a condiment with curry. Ant eggs and larvae as well the ants themselves may be used in a Thai salad, a dish that comes from the Issan or north-eastern region of Thailand.

In addition, according to Zoroastrian dietary laws the eating of worms (kirm,) flies/ maggots (magas,) locust (mayg,) mosquitoes (paxšag,) fleas, bugs is also strictly prohibited. Fruits and vegetables must be washed thoroughly and inspected for bugs, worms and flies (which cannot be eaten.)

The concept of purity versus impurity central to Zoroastrianism, (See the third rhymed verse line of Yasna 48.5.) Cleanliness is Godliness and purification rites are an important part of all ceremonies. There are elaborate codes to preserve food and utensils from impurities such as skin, nail clippings, sweat, blood, and excreta. It is forbidden to eat or drink from a common cup and common utensils, unless among those who sleep together. There is strict prohibition against Mixture of the same utensils/cups/plates and foods. Different foods and drinks cannot be mixed by the use of the same utensils or cups.

In short, the Zoroastrian dietary laws greatly restrict the killing of animals as food. Of the few animals that may be eaten, they can be either killed (male sheep) or milked (female sheep) and never both. In case of chicken, geese, ducks; either their egg can be used as food or their flesh and never both. Above all, they must all range freely, be treated very well and kindly, fed a strict vegetarian diet. Animals used as pets or working animals can never be slaughtered or eaten as food. Animals cannot be killed when too young or old, the young cannot be taken from their mothers. Furthermore, ravenous meat-eating is prohibited.

The simple straightforward rule is to hold our animal friends as sacred; eat what is pure and fresh, not corrupted and rotten, and to avoid eating the noxious pests and creatures  belonging to another cycle of creation.

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Sada, Sadæ/ Çadæ is the most important Iranian winter festival, celebrated by kindling bonfires. Sadæ/ Çadæ falls about 40 days after the winter solstice, namely on the 10th (Ābān) day of the month of Bahman (Vohü  Manö) on or around 30 January.

The etymology of the word Sadæ/Çadæ has been commonly and in my opinion erroneously derived from the numeral ßad (one hundred). The most common explanation of the term is that within the five-month period of the “Great Winter,” the festival fell on the 100th day of the great winter. (Biruni, Āṯār, tr. Sachau, p. 226; Rāzi, pp. 37-38). According to another, less convincing explanation, “one hundred” stands for 50 days plus 50 nights that separate Sadæ/ Çadæ from Vernal equinox or the Iranian New Year.  (Biruni, Āṯār, tr. Sachau, p. 226; Idem, 1954-56, p. 265; Idem, 1983, p. 257; Gardizi, p. 246).
Mary Boyce (1968, pp. 213-15; Idem, 1977, pp. 176-85; Idem, 1983, pp. 800-1) correctly mentions another fire festival still observed by Iranian Zoroastrians, which falls on mid-December, that is one hundred days before Vernal Equinox. This festival is known as  Heerómbá among the Zoroastrians.

In my opinion Sadæ/Çadæ is derived from Avestan Çaræd; cold, Old English cald, German Kalt.  The Sadæ/Çadæ night is considered to be the COLDEST night of the year. It is also called shab-e gazina (the biting night) or shab-e chellæ (the chilliest or 40th night of winter.)

While the custom of lighting fires on the Sada, Sadæ/Çadæ night is forgotten among the Zoroastrians of India, their co-religionists in Iran are still practicing it as a part of their religious observances.

Sada, Sadæ/Çadæ is celebrated by kindling enormous bonfires, drinking wine, and joyous feasting. The bonfires are lit near running water or over an underground water canal (qanāt). This tradition goes back to the ancient belief that the energy/heat of the summer months is transferred into the waters during the winter months. Accordingly, by lighting bonfires close to the waters, the plant life is energized during the most severe freezes. I should add that the festival falls on the 10th day or the day of waters in the 11th month of the Zoroastrian calendar.
Sada, Sadæ/Çadæ continued to be popular even after the Islamic times and it has never completely disappeared in rural areas.  Some traces of a winter fire festival celebrated on the 10th day of Bahman/40th day of winter, or around that date, are survived till present.

The traces of Sada, Sadæ/Çadæ have survived among non-Zoroastrian population of many regions. The custom of kindling Sada, Sadæ/Çadæ fires by non-Zoroastrians was reported for the Ravānduz region in Iraqi Kurdistan and for Šabestar in Azerbaijan (Jashn-e Sada, pp. 32-33), as well as for Kurdish tribes of Mahābād, Kermānšāh, and Qaṣr-e Širin, whose festival of Vehār-i Kurdi (Kurdish Spring) falls on the 45th day of winter (Ayyubiān, pp. 183, 206). A Kurdish fire festival called Tolidān, including some elements of the cult of the prophet Ḵeżr, was celebrated in mid-February by the Kurds of Turkey, Armenia, and Iraq, and it coincided with the Christian Armenian festival of Derendez (Jashn-e Sada, pp. 89-90; cf. Enjavi-Širāzi, II, pp. 120-24).

Sada, Sadæ/Çadæ fires were reported for the cities of Nišāpur, Ferdows, Sabzavār, and Torbat-e Heydariya in Khorasan (Mirniā, pp. 226-27; Rażi, pp. 604-8), for the city of Ḵur in Kavir (Jashn-e Sada, pp. 32-35), and for Lālazār in the province of Kermān.

Happy Sada, Sadæ/Çadæ to you all

ardeshir

The 11th month of the Zoroastrian calendar is named after Vohü Manö (farsi Bahman.) It starts on about January 15th and lasts for 30 days. January 16th is the great festival day of this month. Vohü Manö is an awe inspiring spirit/energy/passion that amazes with wow, wonder and delight and is the first expression of GD in Zoroastrianism. During the month dedicated to Vohü Manö, Zoroastrians must specifically abstain from eating meat, poultry or any form of animal slaughter, and be extra kind to animals.

According to the Zoroastrian religion, in addition to this month, 4 days in each month of the year are also days of abstinence from meat and poultry. During the duration of this month and on other 4 abstinence days of every other month; special provisions are made to be kind to animals. For example in old days in Gujarat, Hindus and Moslems would drive their cows and cattle into Parsi streets and villages to have them fed freely by Zoroastrians during such occasions.

This duty of kindness toward herds and pets is clearly formulated in the following Pahlavi text: “He who wishes to please Vohü Manö in the world . . . he should please beneficent, auspicious animals . . . He should keep them in a pleasant, warm place . . . In summer he should store straw and corn, so that in winter they need not be kept in the fields . . . He should neither take them away from their young nor keep the young from (their) milk. Since beneficent, auspicious animals are Vohü Manö ’s expression in the world, he who pleases . . . beneficent, auspicious animals . . . the Best Existence . . . will be his” (Šāyest nē šāyest, suppl., 15.9-11 ).

The association between Vohü Manö and the innate goodness and wisdom of auspicious animals (gōspant in pahlavi) is of great importance here.  The 4 days of abstinence from eating meat or poultry in each month are called: Vohü Manö, máwn (moon,) rámá (delight,) géúsh úrvaa (spirit of animals/living beings.)

The imain factor which led Prophet Zarathushtra to link Vohü Manö with the animal kingdom seems undoubtedly to be the Zoroastrian belief, clearly attested in the poetic Gāthās (Yasna. 29), that animals also have a SOUL; in Yasna. 39.1, for example we worship GD with “our souls and (those) of peaceful animals/pets” (ahmākénġ . . . úrúnö pasükąnām-cha).

“With regard to every kindness which men practice in the house, nothing is more incumbent on them than this, that they keep full-fed the cow or fowl or domestic cattle. (Ṣad dar-e Boendaheš 26.3-5.).    I like to conclude by the following quote:

Porphyry (c305AD), in his On Abstinence, wrote about the Magi:    “Among the Persians, indeed, those who are wise in divine arts, and worship the divinel wisdom, are called Magi; for this is the signification of Magus, in the Persian tongue. … They are likewise divided into three genera, as we are informed by Eubulus, that the first and most learned class of the Magi neither eat nor slay any thing animated, but adhere to the ancient abstinence from animals. The second class use some animals indeed [for food], but do not slay any that are tame. Nor do those of the third class, similarly with other men, lay their hands on all animals. For the dogma with all of them which ranks as the first is this, that there is a soul in animals.

ardeshir

khratü insightful wisdom or the so-called rational human thinking???

khratü in the original Avestan is “an intention, will, thought, vision that through its  intensity of spirit/energy; realizes itself and manifests.” khratü is the seer- will, the formative energy of consciousness. In khratü, consciousness and energy, knowledge and power are one. Khratü is the wondrous know-how behind all manifestations.  It is the remarkable insight into and power over the hidden nature of things. Khratü is the insightful wisdom/mastery behind realization. It is the power to imagine, will, then manifest.

khratü comes from the Proto Indo European base kar-/ker “to be firm, strong, vigorous; to spring up, bring forth, create.” From the same Proto Indo European base comes Greek kratos “rule, power,” kratia “have power over, sway” kratos “strength, vigor.” Latin Ceres, the goddess of agriculture, from creare “to bring forth, create, produce;” comes from the same root.

Also, Old English cræft , Old Frisian krêft , Dutch kracht, German Kraft, Swedish kraft, Icelandic kraftur, Old Norse kraptr  all have the same original meaning of “ power via notion of spiritual energy, mastery, skill, talent.” I shall add that in Yasna 40.1, in the second rhymed verse line; khratü appears as Khrapaití.

Thus, the Avestan scholar Lommel has correctly translated the term khratü as Geisteskraft.  khratü is the power, energy of the soul/spirit which is also the know-how.  It is the spiritual wisdom; the penetrating understanding and powerful insight into hidden nature of things.

To translate khratü not as “spiritual wisdom” but “rational human thinking” is simply wrong. How could it be called “rational human thinking” when it is called the FORCE  behind the entire creation, and is extended to animals and all living creatures????

In the Rig Veda kratú is best translated as “wisdom of manifestation” or alternately as “knowledge which is also the know-how” The word is used in the context of spiritual power: it is also the basis of the poet’s craft. Accordingly, the Rig Veda conceives the poet as a karú, meaning maker, the maker of song. The attitude of the Rig Vedic poets is one of uniting spiritual energy with accomplishment and result called kratú in sanskrit. Kratú is also the name of several rishis quoted in the RĢ Veda and it also means “answer to prayers” during the Yajna offering.

The term khratü appears in the following places in the poetic gathas:

In the form of “Khratüsh”

Yasna 31.9 in the first rhymed verse line, second stanza

Yasna 31.11 in the second rhymed verse line, first stanza

Yasna 32.14 in the first rhymed verse line, second stanza

In the form of “Khratavö”

Yasna 45.2 in the third rhymed verse line

Yasna 46.3 in the third rhymed verse line

In the form of “Khratüm”

Yasna 28.1 in the third rhymed verse line first stanza

Yasna 32.9 b the first rhymed verse line, second stanza

(Yasna 48.3 in the fourth rhymed verse line is comparable to Yasna 28.1 in the third rhymed verse line first stanza.)

In the form of “Khratüsh”

Yasna 31.11 in the second rhymed verse line, first stanza

Yasna 32.14 in the first rhymed verse line, second stanza

In the form of “hú-khratüsh”

Yasna 34.10 in the first rhymed verse line second stanza

Yasna 51. 5 in the second rhymed verse line second stanza

In the form of “Khratü”

Yasna 45.6 in the fifth rhymed verse line

Yasna 48.10 in the fourth rhymed verse line

(Yasna 48.10 in the fourth rhymed verse line is comparable to Yasna 49.4 in the first rhymed verse line.)

In the form of ““kharthwá”

Yasna 31.7 in the second rhymed verse line, first stanza

Yasna 48.3 in the fourth rhymed verse line

Yasna 53.3 in the fourth rhymed verse line

In the form of “Khratéüsh”

Yasna 32.4 in the third rhymed verse line, first stanza

Yasna 34.14 in the third rhymed verse line, second stanza

Yasna 43.6 in the fifth rhymed verse line

Yasna 46.18 in the fifth rhymed verse line

Yasna 49.6 in the second rhymed verse line

Yasna 50.6 in the third rhymed verse line

In the form of Khratháw

Yasna 48.4 in the fourth rhymed verse line

In the form of Khrapaití

Yasna 40.1 in the second rhymed verse line.

ardeshir

The night of the winter solstice, called šab-e čella or šab-e yaldaa is a magical night. It is the longest night of the year (December 21 in the Northern hemisphere), accompanied by a special festival of light to mark the invincibility of goodness and a luminous, very special splendor.

Much has been said and written about the supposed birth of Mithrá on this night. Mithrá is the light of understanding, power to connect, meeting in mind and spirit. Like all other qualities of GD, Mithrá is apaöúrvím “without a beginning.” There is not a single reference to the birth of Mithrá in the entire Avesta, Zoroastrian Literature or Mythology.

What is celebrated on the night of winter solstice is the invincibility of goodness and light; what is cherished is the eternal wisdom that the darkest night will always beget light and the triumph of the spirit .

Throughout the world, angels, saints of light are celebrated during the Winter Solstice nigt. Lucia, saint of Light, (Avestan raöchá) is honored from Italy to Sweden. Sarasvati, the Hindu goddess of knowledge and Inspiration, is also celebrated during the winter solstice night. In ancient Europe, the Norse goddess Frigga sat at her spinning wheel at this night, weaving the fates of the mortals, the festivity was called Yule, from the Norse word Jul, meaning wheel.

The decision to establish December 25 as the “official” date of Christ’s birth was made by Pope Julius I in the fourth century AD, hoping to replace the pagan celebration with the Christian one.    The Solstice is a time of plenty. At the Yaldaa night, the extended family comes together and enjoys a fine dinner. Many varieties of fruits, nuts especially walnuts, and sweets (almond paste cookies with saffron) especially prepared or kept for this night are served. In the ancient, pre Islamic days, food and treats were also hung on the branches for the animals to eat.

In some areas, forty varieties of edibles are served during the ceremony of the yaldaa night Another practice involves a platter containing seven kinds of fruits/nuts and a variety of gifts for the young and old.

The most typical fruit of the night is watermelon especially kept from summer for this ceremony. It is believed that consuming watermelons on the night of solstice will ensure the health and well-being of the individual during the upcoming months by protect¬ing the individual from falling victim to diseases.

The victory of light over darkness is symbolized by the use of fire, both in candles and the burning of a hearth fire log and keeping the ashes for cleansing. The hearth fires of are quenched and then rekindled.

Another favorite and prevalent pastime of the yaldaa night is divination. For Winter Solstice is a time for visions. A time for mortals to create their own visions, making real their aspirations and dreams.    ardeshir

Türá, ancient Scythians, present day Ukrainians and the later Turkic people of Central Asia

We read in the second line of Yasna 46.12 of the Türá people and how the Fryáná clan among the Türás has embraced the teachings of the seer Zarathúshtrá. The word Türá occurs once in the sacred verse or the gáthás of the seer/prophet, but about 20 times in the other parts of the Avesta. As “Irach J.S. Taraporewala” very accurately writes; Türás were nomadic Scythians, for the ancient Scythian speech has been classed definitely as one of the ancient aryan/iranian languages. The word türá means “swift,” “quick” or “fast moving” and is used to describe horses and is used as an epithet of the gods in the Rig Veda, especially the Marúts. The Türánians have throughout history been famous as sturdy horsemen. This idea is supported by a passage in Avesta, Yasht 17(ashí).55, where the Türá is spoken as having swift horses.

In Avesta, the word Türá designates the indo-european nomadic raiders of the steppes, in contrast to the indo-european agricultural settlers.The concept of Türá is not a linguistic or ethnic designation in the Avesta, but a name for the raiders of the steppes that opposed the stewardship of the land and animals as preached by the seer/prophet Zarathúshtrá. The name”Türán”also appears in a very similar fashion in the fictional geography of the Conan the Barbarian.

In middle iranian literature/pahlavi the original meaning of Türá as the warrior horseman/nomad is still retained. The names of ancient indo-european tribes including those of the Turanians that appear in Avesta have been studied by Professor Mayrhofer in his comprehensive book on Avesta personal name etymologies: Iranisches Personennamenbuch,I: Die altiranischen Namen. Faszikel l, Die Avestischen Namen.

Polish philosopher Feliks Koneczny claimed that there is a distinctive Türánian civilization,encompassing the original Slavic people such as Ukrainians. This civilization’s hallmark is militarism, anti-intellectualism and an absolute obedience to the ruler according to koneczny.
The identification of the Türá with the waves of the Turkic nomads from Mongolia and the far east who much later settled central Asia was a later development. The nomadic people of the far east first came into limited contact with the ancient Aryans/Iranians in the late Sassanid, early Islamic period around the 6th to 7th century, and mostly replaced the ancient indo-europeans including the Türá people of central Asia by the time of the chengiz invasion few centuries later.
The terms “Turk” and ” Türá ” became used interchangeably first during the Islamic era and in the Sháh-námé or the Book of God- Rulers; the bible of the ancient Iranian mythology, uses the two terms equivalently.
The term Türán thus, always contained ambiguity and contradiction, arising from the fact that all through the Islamic times and in the pre-islamic past; Central Asia and the vast lands immediately beyond the Oxus river and along its lower reaches were the homes not of far eastern mongolians, but of Aryan/ ancient Iranians such as the Tajiks and other indo-european peoples, such as Türá or ancient Scythians of the steppes.

ardeshir