Adherents of Zoroastrianism use three distinct versions of traditional calendars for liturgical purposes, all derived from medieval Iranian calendars and ultimately based on the Babylonian calendar as used in the Achaemenid empire.
Qadimi ("ancient") is a traditional reckoning introduced in 1006.
Shahanshahi ("imperial") is a calendar reconstructed from the 10th century text Denkard.
Fasli is a term for a 1906 adaptation of the 11th century Jalali calendar following a proposal by Kharshedji Rustomji Cama made in the 1860s.
A number of Calendar eras are in use:
A tradition of counting years from the birth of Zoroaster was reported from India in the 19th century. There was a dispute between factions variously preferring an era of 389 BCE, 538 BCE, or 637 BCE.
The "Yazdegerdi era" (also Yazdegirdi) counts from the accession of the last Sassanid ruler, Yazdegerd III (16 June 632 CE). This convention was proposed by Cama in the 1860s but has since also been used in conjunctions with Qadimi or Shahanshahi reckoning. An alternative "Magian era" (era Magorum or Tarikh al-majus) was set at the date of Yazdegerd's death in 652.
"Z.E.R." or "Zarathushtrian Religious Era" is a convention introduced in 1990 by the Zarathushtrian Assembly of California set at the vernal equinox (Nowruz) of 1738 BCE (−1737 in the astronomical year numbering).
Cappadocian calendar
The Babylonian calendar was used in the Achaemenid Empire by the 4th century BCE for civil purposes.
The earliest Zoroastrian calendar (also misleadingly called "Avestan calendar") follows the Babylonian in relating the seventh and other days of the month to Ahura Mazda.
Like all ancient calendars, the Babylonian calendar was lunisolar.
It used an intercalary month roughly once every six years.
In the civil calendar, intercalations did not always follow a regular pattern, but during the reign of Artaxerxes II (circa 380 BCE) astronomers utilised a 19-year cycle which required the addition of a month called Addaru II in years 3, 6, 8, 11, 14 and 19, and the month Ululu II in year 17 of the cycle.
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Haoma (ˈhoʊmə; Avestan: 𐬵𐬀𐬊𐬨𐬀) is a divine plant in Zoroastrianism and in later Persian culture and mythology. Haoma has its origins in Indo-Iranian religion and is the cognate of Vedic soma. Both Avestan haoma and Sanskrit soma derived from proto-Indo-Iranian *sauma. The linguistic root of the word haoma, hu-, and of soma, su-, suggests 'press' or 'pound'. In Old Persian cuneiform it was known as 𐏃𐎢𐎶 hauma, as in the DNa inscription (c. 490 BC) which makes reference to "haoma-drinking Scythians" (Sakā haumavargā).
The Yashts are a collection of twenty-one hymns in the Younger Avestan language. Each of these hymns invokes a specific Zoroastrian divinity or concept. Yasht chapter and verse pointers are traditionally abbreviated as Yt. The word yasht derives from Middle Persian 𐭩𐭱𐭲 yašt (“prayer, worship”) probably from Avestan 𐬫𐬀𐬱𐬙𐬀 (yašta, “honored”), from 𐬫𐬀𐬰 (yaz, “to worship, honor”), from Proto-Indo-European *yeh2ǵ- or *Hyaǵ-, and several hymns of the Yasna liturgy that "venerate by praise" are—in tradition—also nominally called yashts.
Yazata (𐬫𐬀𐬰𐬀𐬙𐬀) is the Avestan word for a Zoroastrian concept with a wide range of meanings but generally signifying (or used as an epithet of) a divinity. The term literally means "worthy of worship or veneration", and is thus, in this more general sense, also applied to certain healing plants, primordial creatures, the fravashis of the dead, and to certain prayers that are themselves considered holy. The yazatas collectively are "the good powers under Ahura Mazda", who is "the greatest of the yazatas".