HaurvatatHaurvatat /ˈhəʊrvətət/ (Avestan: haurvatāt) is the Avestan language word for the Zoroastrian concept of "wholeness" or "perfection." In post-Gathic Zoroastrianism, Haurvatat was the Amesha Spenta associated with water (cf. apo), prosperity, and health. Etymologically, Avestan haurvatat derives from an Indo-Iranian root and is linguistically related to Vedic Sanskrit sarvatāt "intactness, perfection". The Indo-Iranian root has in turn Indo-European origins.
AhuraAhura (Avestan: 𐬀𐬵𐬎𐬭𐬀) is an Avestan language designation for a particular class of Zoroastrian divinities. The term is assumed to be linguistically related to the Asuras of Indian Vedic era. Avestan ahura "lord" derives from Proto-Indo-Iranian language *Hásuras, also attested in an Indian context as Rigvedic asura. As suggested by the similarity to the Old Norse æsir, Indo-Iranian *Hásuras may have an even earlier Proto-Indo-European language root.
SadehSadeh (en persan: سده) Jashneh Sadeh, aussi traduit par Sadé, qui veut dire littéralement « centaine » en Persan, est la fête de l'apparition du feu qui est célébrée 50 jours avant la fête de Norouz. Selon la légende, le feu serait apparu une centaine de jours après la fin de l'été ou une centaine de jours avant le début de l'hiver. Cette fête est aussi ancienne que celles de Norouz ou encore et elle était la plus grande fête du feu des Perses.
MahMångha () is the Avestan for "Moon, month", equivalent to Persian Māh (ماه; Old Persian 𐎶𐎠𐏃 ). It is the name of the lunar deity in Zoroastrianism. The Iranian word is masculine. Although Mah is not a prominent deity in the Avestan scripture, his crescent was an important symbol of royalty throughout the Parthian and Sassanid periods. The Iranian word is cognate with the English moon, from PIE *mēns Although there are two Avestan hymns dedicated to the Moon, he is not a prominent divinity.
TishtryaTishtrya (Tištrya, Tir) or Roozahang is the Avestan language name of a Zoroastrian benevolent divinity associated with life-bringing rainfall and fertility. Tishtrya is Tir in Middle- and Modern Persian. As has been judged from the archaic context in which Tishtrya appears in the texts of the Avesta, the divinity/concept is almost certainly of Indo-Iranian origin. In a hymn of the Avesta (incorporated by Ferdowsi, with due acknowledgement, in the Shahnameh), Tishtrya is involved in a cosmic struggle against the drought-bringing demon Apaosha.
Temple du feuthumb|275px|Temple du feu à Yazd, Iran Le temple du feu dans le zoroastrisme est le lieu de culte pour les zoroastriens. Un temple du feu se compose généralement d'un bâtiment comprenant plusieurs petites salles, dont la salle la plus sacrée qui abrite le feu sacré. Différents rituels y sont célébrés et chantés. Trois grades de temple sont distingués : Atash Bahram (ou Atash Behram), le grade le plus élevé. Atash Adaran Atash Dadgah Les temples du feu se situent principalement en Iran et en Inde occidentale.
Hvare-khshaetaHvare-khshaeta (Hvarə-xšaēta, Huuarə-xšaēta) is the Avestan language name of the Zoroastrian yazata (divinity) of the "Radiant Sun." Avestan Hvarə-xšaēta is a compound in which hvar "sun" has xšaēta "radiant" as a stock epithet. Avestan hvar derives from Proto-Indo-Iranian *súHar "sun", from which the Vedic Sanskrit theonym Surya also derives. In Middle Persian, Hvare-khshaeta was contracted to Khwarshēd, continuing in New Persian as Khurshēd/Khorshīd (cf. a similar contraction of Avestan Yima-khshaeta as Jamshid).
Calendrier badīʿLe calendrier badīʿ (badīʿ = « Nouveau ») utilisé dans la Foi baha’ie est un calendrier solaire avec des années normales de et des années bissextiles de , comme il est expliqué dans le Kitāb-i Aqdas. L'année est divisée en 19 mois de 19 jours, auxquels s'ajoutent des « Jours intercalaires » (4 en année normale et 5 en année bissextile) placés entre les et (approximativement du au inclus). L'année du calendrier baha’i commence à l'équinoxe de printemps à Téhéran (habituellement le 20 ou du calendrier grégorien).
Calendar reformCalendar reform or calendrical reform is any significant revision of a calendar system. The term sometimes is used instead for a proposal to switch to a different calendar design. The prime objective of a calendar is to unambiguously identify any day in past, present and future by a specific date in order to record or organize social, religious, commercial or administrative events. Recurring periods that contain multiple days, such as weeks, months, and years, are secondary, convenient features of a calendar.
ZamZam (𐬰𐬆𐬨) is the Avestan language term for the Zoroastrian concept of "earth", in both the sense of land and soil and in the sense of the world. The earth is viewed as a primordial element in Zoroastrian tradition, and represented by a minor divinity, Zam, who is the hypostasis of the "earth". The word itself, changed to Zamin in Modern Persian, is cognate to the Baltic Zemes, Slavic Zem, Greco-Thracian Semele, meaning the planet Earth, as well as soil.
