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Zoroastrianism祆教 /俗稱拜火教。波斯文:???????

 慶祝我447 2023-11-13 發(fā)布于北京

祆教[ xiān jiào ]    基本解釋Basic explanation

1. 即瑣羅亞斯德(舊譯"蘇魯友")教,俗稱拜火教。That is, Zoroaster, commonly known as Zoroastrianism.

2. 泛指西方傳入中國(guó)的天主教基督教等宗教。Generally refers to Catholicism, Christianity and other religions introduced from the West to China.

詳細(xì)解釋Explain in detail

1. 即瑣羅亞斯德(舊譯“蘇魯友”)教,俗稱拜火教。相傳為公元前六世紀(jì) 瑣羅亞斯德 創(chuàng)。波斯 薩珊 王朝奉為國(guó)教。其教創(chuàng)善、惡二元論,以火為善神的代表。 南北朝 時(shí)傳入 中國(guó) 后又稱“火祆教”或“祆教”。 唐 代曾一度于 長(zhǎng)安 建祠盛行,并立官專管。 武宗 反佛后漸廢不傳。 宋 姚寬 《西溪叢語(yǔ)》卷上:“﹝火祆之神﹞其來(lái)蓋久,至 唐 貞觀 五年有傳法穆護(hù) 何祿 將祆教詣闕聞奏。勑令 長(zhǎng)安 崇化坊 立祆寺,號(hào) 大秦寺 ,又名 波斯寺 ?!?章炳麟 《菌說(shuō)》:“要之,儒、佛、 莊子 三家,皆屬理想,亦皆參以實(shí)驗(yàn),較之祆教各家,誠(chéng)若玉之視燕石矣。”1. That is, Zoroaster, commonly known as Zoroastrianism. Legend has it that Zoroaster was created in the sixth century BC. The Persian Sassanid dynasty was adopted as the state religion. It teaches the dualism of good and evil, and uses fire as the representative of the good god. After it was introduced to China during the Northern and Southern Dynasties, it was also called "Fire Zoroastrianism" or "Zoroastrianism". During the Tang Dynasty, the ancestral hall was built in Chang'an, and officials were in charge of it. Wu Zong: After opposing Buddhism, it gradually fell into disuse. Song Yao Kuan's "Xixi Congyu" volume: "(The God of Fire Solemnity) has been covered for a long time, and in the fifth year of Tang Zhenguan, there was a transmission of the Dharma Mu Hu He Lu will be the Zoroastrian teachings. Chang'an Chonghuafang Lizheng Temple, called Daqin Temple, also known as Persian Temple. Zhang Binglin's "Fungus Theory": "To be, Confucianism, Buddhism, and Zhuangzi are all ideals, and they all participate in experiments. ”

2. 泛指西方傳入 中國(guó) 的天主教基督教等宗教。清 黃遵憲 《罷美國(guó)留學(xué)生感賦》:“亦有習(xí)祆教,相率拜天祠?!?/p>

瑣羅亞斯德教 是在基督教誕生之前在中東最有影響的宗教,是古代波斯帝國(guó)的國(guó)教,也是中亞等地的宗教。是摩尼教之源,在中國(guó)稱為"祆(xiān)教"。Zoroastrianism was the most influential religion in the Middle East before the birth of Christianity, the state religion of the ancient Persian Empire, and the religion of Central Asia and other places. It is the source of Manichaeism, and in China it is called "祆 (xiān) religion".

瑣羅亞斯德教是流行于古代波斯(今伊朗)及中亞等地的宗教,中國(guó)史稱祆教、火祆教、拜火教。北魏時(shí),祆教傳入中國(guó)洛陽(yáng)。Zoroastrianism is a religion popular in ancient Persia (present-day Iran) and Central Asia, and is known as Zoroastrianism, Zoroastrianism, and Zoroastrianism in Chinese history. During the Northern Wei Dynasty, Zoroastrianism was introduced to Luoyang, China.

瑣羅亞斯德教是伊斯蘭教誕生之前西亞最有影響的宗教,古代波斯帝國(guó)的國(guó)教,曾被伊斯蘭教徒稱為"拜火教"?,嵙_亞斯德教的教義一般認(rèn)為是神學(xué)上的一神論和哲學(xué)上的二元論。瑣羅亞斯德教的經(jīng)典主要是《阿維斯塔》,意為知識(shí)、諭令、或經(jīng)典,通稱《波斯古經(jīng)》。Zoroastrianism was the most influential religion in West Asia before the birth of Islam, the state religion of the ancient Persian Empire, and was once called "Zoroastrianism" by Muslims. Zoroastrian doctrine is generally considered to be theological monotheism and philosophical dualism. The main Zoroastrian scriptures are the Avesta, which means knowledge, edicts, or scriptures, and is commonly known as the Persian scriptures.

瑣羅亞斯德(Zarathustra),又譯查拉圖斯特拉,前628年~前551年)是該教的創(chuàng)始人,出身于米底王國(guó)的一個(gè)貴族家庭,20歲時(shí)棄家隱居,30歲時(shí)受到神的啟示,他改革傳統(tǒng)的多神教,創(chuàng)立瑣羅亞斯德教,但受到傳統(tǒng)教祭司的迫害,直到42歲時(shí),波斯阿契美尼德王朝的宰相娶他女兒為妻,將他引見(jiàn)國(guó)王,此后,瑣羅亞斯德教才在大夏迅速傳播。77歲時(shí),在一次戰(zhàn)爭(zhēng)中,在神廟里被殺身亡。另有說(shuō)法認(rèn)為瑣羅亞斯德的生存年代要更早,瑣羅亞斯德教也非他首創(chuàng),他只是一個(gè)集大成者。Zoroaster (Zarathustra, also translated as Zarathustra, 628 BC ~ 551 BC) is the founder of the religion, born in a noble family in the Median Kingdom, abandoned his family at the age of 20 and lived in seclusion, at the age of 30 he was inspired by God, he reformed the traditional polytheism and founded Zoroastrianism, but was persecuted by the traditional priests, until the age of 42, the prime minister of the Achaemenid dynasty of Persia married his daughter and introduced him to the king, after which, Zoroastrianism spread rapidly in Bactria. At the age of 77, he was killed in a temple during a war. It is also said that Zoroaster lived much earlier, and that Zoroaster was not the first to originate Zoroasterism, but that he was only a master.

origin起源

公元前20世紀(jì),原居住在中亞草原地區(qū)屬于印歐語(yǔ)系的雅利安人越過(guò)現(xiàn)今阿富汗和巴基斯坦交界處的興都庫(kù)什山脈涌入伊朗高原和印度次大陸西北部地區(qū),創(chuàng)造了自己的文化和宗教。信奉多神特別是火神,并實(shí)行煩瑣的祭祀儀式。最早反映在《伽泰》中的諸神崇拜,光明神或善神阿胡拉·瑪茲達(dá)的地位已經(jīng)十分重要。In the 20th century B.C., the Indo-European Aryans, who originally inhabited the steppes of Central Asia, crossed the Hindu Kush Mountains on the border between present-day Afghanistan and Pakistan and poured into the Iranian plateau and the northwestern part of the Indian subcontinent to create their own culture and religion. Worship of multiple gods, especially the god of fire, and practice tedious rituals. The earliest reflection of the worship of the gods in the Ghathai, the god of light or goodness, Ahura Mazda, has become very important.

折疊develop發(fā)展早期的原始宗教還沒(méi)有一個(gè)唯一的"造物主"概念,但在眾神中漸漸發(fā)展出了"主神"。后來(lái)一神教的出現(xiàn),和雅利安原始宗教多神崇拜中的主要內(nèi)容:密特拉(mitra)崇拜,有直接的關(guān)系,密特拉崇拜在上古是最主要的崇拜對(duì)象之一,火、光明、太陽(yáng)神崇拜都源自密特拉崇拜,它是古埃及多神崇拜文明之外較早具有一神論萌芽的宗教崇拜。有人認(rèn)為世界上最早的一神論,阿肯那頓法老(Akhenaten,有時(shí)亦譯作埃赫那頓)的宗教改革,有來(lái)自它的影響,當(dāng)然證據(jù)還不充分。瑣羅亞斯德教事實(shí)上已經(jīng)是一個(gè)改革過(guò)的宗教信仰。到公元前6世紀(jì),瑣羅亞斯德才真正完成了一神論性質(zhì)的宗教改革,阿胡拉·馬茲達(dá)成為唯一的、最高的、不被創(chuàng)造的主神光明神,而它的原型密特拉則被降格為阿胡拉·馬茲達(dá)在人世中的代表。但后來(lái)伊斯蘭教進(jìn)入波斯時(shí),最負(fù)隅頑抗的不是當(dāng)時(shí)波斯的主流信仰瑣羅亞斯德教,而是更古老的密特拉Early primitive religions did not yet have a single concept of a "creator", but gradually developed a "master god" among the gods. Later, the emergence of monotheism was directly related to the main content of the polytheistic worship of the Aryan primitive religion: Mithra worship, which was one of the main objects of worship in ancient times, and the worship of fght, and the sun god all originated from Mithraism, which was an earlier religious worship with the germ of monotheism outside the ancient Egyptian polytheistic worship civilization. Some argue that the world's earliest monotheism, the Reformation of Pharaoh Akhenaten, was influenced by it, but the evidence is not sufficient.

Zoroastrianism was in fact a reformed religion. It was not until the 6th century BC that Zoroaster truly completed the monotheistic Reformation, with Ahura Mazda becoming the single, supreme, uncreated Lord God of Light, and its prototype Mithra being relegated to the earthly representation of Ahura Mazda. But when Islam entered Persia, it was not Zoroastrianism, the dominant religion in Persia, that resisted the most, but the much older cult of Mithra.

公元前522年波斯阿契美尼德王朝大流士一世執(zhí)政后,為了統(tǒng)一波斯的需要,獨(dú)尊阿胡拉·馬茲達(dá),力圖貶低部落的氏族神臺(tái)瓦等。其后繼者塞齊斯等追隨大流士的信仰,常自稱為阿胡拉·馬茲達(dá)的使者,聲稱神的意志通過(guò)皇帝宣示人世。據(jù)考證,瑣羅亞斯德的庇護(hù)者維斯塔巴就是大流士的父親,瑣羅亞斯德也獨(dú)尊阿胡拉·馬茲達(dá)為最高神。阿契美尼德波斯帝國(guó)遺址波斯帝國(guó)遺址王朝時(shí)的宗教為祭司階層麻葛所控制,麻葛崇拜阿胡拉·馬茲達(dá),反對(duì)惡靈,對(duì)死者實(shí)行天葬。因此有人把麻葛和反映瑣羅亞斯德教信仰的《伽泰》聯(lián)系起來(lái),認(rèn)為該教是在阿契美尼德王朝前后時(shí)期的信仰基礎(chǔ)上發(fā)展起來(lái)的。

公元前4世紀(jì),希臘亞歷山大大帝征服波斯后,波斯進(jìn)入希臘化時(shí)期,瑣羅亞斯德教受到沉重打擊,但在公元元年前后又重新活動(dòng)。在波斯萬(wàn)神殿中出現(xiàn)了希臘和波斯的混合神只。阿胡拉·馬茲達(dá)及其僚神成了太陽(yáng)神、月神等的伙伴。在羅馬統(tǒng)治時(shí)期,瑣羅亞斯德教諸神之一密特拉神(太陽(yáng)神)成為地中海地區(qū)普遍信仰的對(duì)象。

In 522 B.C., after the reign of Darius I of the Achaemenid dynasty of Persia, in order to unify Persia, he exalted Ahura Mazda and tried to degrade the tribal clan god Taiva. His successors, such as Sezis, followed the faith of Darius and often referred to themselves as messengers of Ahura Mazda, claiming that the will of the gods was declared through the emperor. According to research, Zoroaster's patron Vestapa was Darius's father, and Zoroaster also revered Ahura Mazda as the supreme god. Achaemenids

Ruins of the Persian Empire

The religion of the dynasty was controlled by the priestly class of Magar, who worshipped Ahura Mazda, opposed evil spirits, and performed celestial burials for the dead. Therefore, some people associate Maga with the Gatai, which reflects the Zoroastrian beliefs, and believe that the religion developed on the basis of the beliefs of the Achaemenid period before and after the Achaemenid dynasty.

Zoroastrianism was hit hard in the 4th century BC after the conquest of Persia by Alexander the Great of Greece, and Persia entered the Hellenistic period, but it regained its activity around the first year of the Common Era. In the Persian pantheon there was a mixture of Greek and Persian gods. Ahura Mazda and his wingmen became companions of the sun god, the moon god, and so on. During Roman rule, one of the Zoroastrian gods, Mithras (Sun God), became the object of widespread worship in the Mediterranean.

公元3世紀(jì)波斯薩珊王朝創(chuàng)建后,瑣羅亞斯德教重新興盛,取得了國(guó)教的地位。薩珊諸王都兼教主,自稱阿胡拉·瑪茲達(dá)的祭司長(zhǎng)、靈魂的救世主等。他們搜集、整理希臘化時(shí)期散佚的經(jīng)典,編纂了《阿維斯陀》(Zent~Avesta),使該教教義有了具體、明確的內(nèi)容。5世紀(jì)時(shí),該教一部分教徒在瑪茲達(dá)克的領(lǐng)導(dǎo)下,進(jìn)行了一場(chǎng)社會(huì)和宗教改革。491~529年之間,在波斯和阿塞拜疆等地掀起了大規(guī)模的、持續(xù)不斷的起義。薩珊王朝先后采取欺騙與高壓的政策,起義最終被鎮(zhèn)壓。

公元7世紀(jì)薩珊王朝亡于穆斯林。起初哈里發(fā)對(duì)瑣羅亞斯德教徒表示寬容,在依法納稅后容許其保持自己的信仰;若干年后強(qiáng)迫瑣羅亞斯德教教徒改信伊斯蘭教。殘留在波斯本土的該教教徒,被稱為迦巴爾(異教徒)。部分通過(guò)西域(今新疆)進(jìn)入中國(guó)內(nèi)陸,使該教在南北朝和隋唐時(shí)期盛行于西域。

很多人錯(cuò)誤地把瑣羅亞斯德教與摩尼教混為一談,實(shí)際這三者同源但教義不同甚至略有沖突。就如同猶太教、基督教和天主教的關(guān)系。據(jù)20世紀(jì)70年代統(tǒng)計(jì),約有1.7萬(wàn)人,分布在伊朗南部的耶斯德和格爾孟等地;另一部分教徒從8世紀(jì)初由波斯遷往印度西海岸古扎拉特等地后,與迦巴爾失去聯(lián)系,至15世紀(jì)中葉后又恢復(fù)聯(lián)系。17世紀(jì)后,他們?cè)?a target="_blank" style="color: rgb(19, 110, 194);">孟買附近形成一個(gè)獨(dú)特的社會(huì)集團(tuán),被稱為帕西人。據(jù)20世紀(jì)80年代統(tǒng)計(jì),帕西人約有10萬(wàn),大都經(jīng)營(yíng)工商業(yè),在印度經(jīng)濟(jì)生活中有重要影響。

After the creation of the Sassanid Empire of Persia in the 3rd century AD, Zoroastrianism flourished again and assumed the status of state religion. The Sassanid kings were also the heads of the religion, claiming to be the chief priest of Ahura Mazda, the savior of the souls, etc. They collected and sorted out the scattered scriptures of the Hellenistic period, and compiled the "Avesta" (Zent~Avesta), so that the teachings of the religion had a specific and clear content. In the 5th century, a part of the cult underwent a social and religious reformation under the leadership of Mazdak. Between 491~529, large-scale and continuous uprisings were set off in Persia and Azerbaijan. The Sassanid Empire adopted a policy of deception and repression, and the revolt was eventually suppressed.

The Sassanid Empire died in the 7th century A.D. to the Muslims. At first, the caliph was tolerant of the Zoroastrians, allowing them to maintain their faith after paying taxes according to the law; Several years later, Zoroastrians were forcibly converted to Islam. The remnants of the cult in Persia properness were called Kabal (pagans). Some of them entered Chinese mainland through the Western Regions (present-day Xinjiang), making the religion popular in the Western Regions during the Northern and Southern Dynasties and the Sui and Tang Dynasties.

Many people mistakenly confuse Zoroastrianism with Manichaeism, when in fact the three have the same origin but different doctrines or even slightly conflict. It's like the relationship between Judaism, Christianity and Catholicism. According to the statistics of the 70s of the 20th century, there are about 17,000 people, distributed in Yesd and Gelmun in southern Iran; Another group of Christians moved from Persia to Guzarat on the west coast of India in the early 8th century, but lost contact with Gabal, and regained contact with it in the mid-15th century. After the 17th century, they formed a distinct social group near Mumbai known as the Parsi. According to the statistics of the 80s of the 20th century, there were about 100,000 Parsis, most of whom were engaged in industry and commerce, and had an important influence on the economic life of India.

折疊主神論

該教認(rèn)為阿胡拉·馬茲達(dá)(Ahura Mazda,意為"智慧之主")敦煌線描彩畫(huà):祆教敦煌線描彩畫(huà):祆教是最高主神,是全知全能的宇宙創(chuàng)造者,它具有光明、生命、創(chuàng)造等德行,也是天則、秩序和真理的化身。馬茲達(dá)創(chuàng)造了物質(zhì)世界,也創(chuàng)造了火,即"無(wú)限的光明",因此瑣羅亞斯德教把拜火作為他們的神圣職責(zé)。

阿胡拉·馬茲達(dá)是瑣羅亞斯德教的最高神,又名奧爾穆茲德(Ormuzd)。阿胡拉·馬茲達(dá)在善惡二元論中是代表光明的善神,與代表黑暗的惡神阿赫里曼(Ahriman)進(jìn)行長(zhǎng)期的戰(zhàn)斗,最后獲得勝利。

Lordism

The religion considers Ahura Mazda (meaning "Lord of Wisdom")

Dunhuang line drawing painting: Zoroastrianism

It is the supreme Lord God, the omniscient and all-powerful creator of the universe, who has the virtues of light, life, and creation, and is also the embodiment of the laws of heaven, order, and truth. Mazda created the material world as well as fire, the "infinite light", so Zoroastrians made it their sacred duty to worship fire.

Ahura Mazda is the supreme god of Zoroastrianism, also known as Ormuzd. Ahura Mazda, the good god representing light in the dualism of good and evil, fought a long battle with Ahriman, the evil god who represented darkness, and finally won the victory.

折疊創(chuàng)世論

創(chuàng)世分為七個(gè)階段:天空、水、大地、植物、動(dòng)物、人類、火。為了戰(zhàn)斗,阿胡拉·馬茲達(dá)創(chuàng)造了世界和人,首先創(chuàng)造了火?,嵙_亞斯德的出生是善神阿胡拉·瑪茲達(dá)勝利的結(jié)果,瑣羅亞斯德每一千年生育一個(gè)兒子,他指定第三個(gè)兒子為救世主,以徹底肅清魔鬼,使人類進(jìn)入"光明、公正和真理的王國(guó)"。

按該教經(jīng)典之一《創(chuàng)世紀(jì)》,謂宇宙自亙古以來(lái)善、惡二神即已存在,中間間隔為虛空,二者相互斗爭(zhēng),于是開(kāi)始了創(chuàng)世過(guò)程。該教神話把世界歷史分為四個(gè)階段,每段3000 年,共12000 年。在第一階段(最初的3000 年)中,阿胡拉·瑪茲達(dá)創(chuàng)造精神世界,而無(wú)物質(zhì)形式,皆為原型。第二階段(3000年至6000 年)中,雙方在物質(zhì)世界戰(zhàn)斗,安格拉·曼紐殺死了原牛,原牛的骨髓產(chǎn)生了植物,其"種"被提純后產(chǎn)生益畜。后他又殺死原人伽玉瑪特,其尸體化為金屬,其"種"經(jīng)提純后保存,40年后生了人類最初的一對(duì)男女始祖,其狀如大黃(多年草本植物)一樣,緊密擁抱在一起,并繁衍了人類,但他們受惡神之引誘而墮落。第三階段(6000~9000 年)馬茲達(dá)與安格拉·曼紐進(jìn)行了激烈斗爭(zhēng),互有勝負(fù)。在第9000 年時(shí),依善神的意志,瑣羅亞斯德誕生,其誕生標(biāo)志著世界將進(jìn)入一個(gè)新的時(shí)期,將宣揚(yáng)該教,率眾與黑暗作斗爭(zhēng),抑止惡神。第四階段(9000~12000 年),瑣羅亞斯德教將廣傳世界,繼續(xù)斗爭(zhēng)。為拯救世人,瑣羅亞斯德的第三子將于此階段末降生,成為"義"的化身,即"救主",他將徹底清除惡魔,取得最后的勝利,引導(dǎo)人類進(jìn)入光明、正義與真理之國(guó),此亦即該教之最高理想。這些神話后來(lái)被其他宗教繼承,如猶太教之救主將降臨、建立理想的千年王國(guó)有雷同之處。

Collapse creationism

Creation is divided into seven phases: sky, water, earth, plants, animals, humans, and fire. To fight, Ahura Mazda created the world and people, first of all fire. Zoroaster's birth was the result of the victory of the good god Ahura Mazda, who gave birth to a son every thousand years, and he appointed a third son as a savior in order to purge humanity of the devil once and for all and bring mankind into the "kingdom of light, justice, and truth."

According to one of the classics of this religion, the Book of Genesis, the universe has existed since ancient times, with the void in between, and the two fought against each other, thus beginning the process of creation. The myth divides the history of the world into four phases, each of 3,000 years, for a total of 12,000 years. In the first stage (the first 3,000 years), Ahura Mazda creates the spiritual world, which has no material form and is the archetype. In the second phase (3000 to 6000 CE), the two sides fought in the material world, and Angela Manuel killed the original cow, whose bone marrow produced plants, and its "seeds" were purified to produce beneficial animals. Later, he killed the original human Gayumat, whose corpse was turned into metal, and its "seed" was purified and preserved, and 40 years later gave birth to the first pair of male and female ancestors of mankind, whose shape was like rhubarb (a perennial herb), hugged each other closely, and multiplied humans, but they were tempted by the evil gods and fell. In the third stage (6000~9000 years), Mazda and Angela Manuel had a fierce struggle, winning and losing each other. In the year 9000, according to the will of the good gods, Zoroaster was born, and its birth marked a new period in which the world would be preached, and the people would lead the people in the fight against darkness and the evil gods. In the fourth stage (9000~12000), Zoroastrianism will spread throughout the world and continue the struggle. In order to save the world, the third son of Zoroaster will be born at the end of this stage as the embodiment of "righteousness", that is, "Savior", who will completely eliminate demons, achieve final victory, and lead mankind to the land of light, justice and truth, which is the highest ideal of the religion. These myths were later inherited by other religions, such as Judaism, where the Savior will come and establish the ideal millennial kingdom.

折疊因果論

伊朗亞茲德南城的教堂-奧塔什喀代該教主張?jiān)谏婆c惡的斗爭(zhēng)中,人們站在哪一方面,具有個(gè)人的自由意志。善有善報(bào)、惡有惡報(bào),死后之待遇如何,據(jù)生前崇拜馬茲達(dá)之虔誠(chéng)程度與個(gè)人表現(xiàn)而定。該教還把人生前的活動(dòng)分為思想、言論、行動(dòng)三類。每類中均有善惡兩種,并將其與天堂、地獄相聯(lián)系,"行善者得善報(bào),行惡者得惡報(bào)"。從善者將逐步進(jìn)入天國(guó),首進(jìn)天堂之善思天,次進(jìn)善語(yǔ)天,繼進(jìn)善行天,最后步入光明天,即永恒之天堂。該教還相信靈魂轉(zhuǎn)世,據(jù)說(shuō)人死后其靈魂在其尸體上停留4天,以檢查其一生之思、言、行,第四日進(jìn)入裁判之橋,有群狗守護(hù),如其為善者,將有少女迎接,引至天堂之路;如是惡者,迎之者為女鬼,將其引上地獄之途,永受沉淪之苦。這說(shuō)明該教已出現(xiàn)世界宗教之萌芽,信徒之得救與否非與生俱來(lái),而是取決于信仰及生前之思想、言論、行動(dòng)。

審判分為兩種:

其一是人死之后第三天,由一位名為Daena的女神帶往"裁判之橋"接受審判。Daena為良知之意。審判之后,善人進(jìn)入天堂,而惡人則進(jìn)地獄,而善惡混雜的人,則進(jìn)入第三境地,該地陰暗,沒(méi)有快樂(lè),也沒(méi)有悲傷。

其二是:所有靈魂在世界末日時(shí)都要最后受一次最后審判,人的靈魂可以蕩除罪惡而復(fù)活。

causality

Church in the southern city of Yazd, Iran - Otashkadai

The religion advocates that people have individual free will in which side of the struggle between good and evil they stand. Good is rewarded for good, evil is rewarded for evil, and the treatment after death depends on the degree of devotion and personal performance of worshipping Mazda during his lifetime. The religion also divides the activities of life into three categories: thoughts, speech, and actions. There are two kinds of good and evil in each category, and they are linked to heaven and hell, "those who do good will be rewarded for good, and those who do evil will be rewarded for evil." Those who follow the good will gradually enter the kingdom of heaven, first into the heavenly heaven of good thoughts, then into the heaven of good words, then into the heaven of good deeds, and finally into the bright heaven, that is, the eternal heaven. The religion also believes in the reincarnation of the soul, and it is said that after death, the soul of a person stays on his corpse for four days to examine his thoughts, words, and deeds throughout his life, and on the fourth day he enters the bridge of judgment, guarded by a group of dogs, and if he is a good person, he will be greeted by a maiden and led to the path to heaven; If it is an evil one, the one who welcomes it will be a female ghost, and lead it to hell, where it will suffer eternal destruction. This shows that the religion has emerged as a world religion, and the salvation of believers is not innate, but depends on their beliefs and thoughts, words, and actions during their lifetime.

There are two types of trials:

One is that on the third day after death, a goddess named Daena was taken to the "Bridge of Inquisition" for trial. Daena means conscience. After the judgment, the good go to heaven, the wicked go to hell, and the good and the evil enter the third realm, which is dark, and there is no joy or sorrow.

The second is that all souls will be judged at the end of the world, and the souls of men can be resurrected from sin.

二元觀

祆教不是一神教,也非多神教,而是一種獨(dú)特的二元論宗教。其宗教認(rèn)為善與惡不斷斗爭(zhēng),結(jié)局是善取得最后勝利。

據(jù)《創(chuàng)世紀(jì)》(Bundahis、Bundahishn)所載,開(kāi)辟之初,有精神、事物兩大原因共同作用,由此二大原因協(xié)力而成世界,這二大原因也規(guī)定了我們?nèi)祟惖拿\(yùn)。善人即被賜予快樂(lè)心并進(jìn)入天堂,惡人即被賜予痛苦心而墮入地獄。

世界創(chuàng)造之后,此二大原因盡責(zé)退職,善惡二大原理隨后出現(xiàn),各分治其領(lǐng)域,世界遂化為善惡正邪不斷爭(zhēng)斗的場(chǎng)所,世事實(shí)際成為善神阿胡拉·馬茲達(dá)(歐爾米茲德)與惡神安哥拉·曼紐特(阿里曼)之戰(zhàn)斗。這一過(guò)程總共歷時(shí)12000年。

在第一個(gè)3000年中,阿胡拉的光明世界與安哥拉的黑暗世界并存,當(dāng)中有虛空隔開(kāi)。及至后及至后者向光明世界進(jìn)攻,于是創(chuàng)世過(guò)程開(kāi)始。在第二個(gè)3000年中,阿胡拉預(yù)知未來(lái),約定雙方持續(xù)斗爭(zhēng)9000年;安哥拉只能知過(guò)去,同意這一約定。阿胡拉又預(yù)言斗爭(zhēng)的結(jié)局是黑暗世界的消滅,安哥拉驚慌失措,墮入黑暗界,一直癱瘓。阿胡拉于是創(chuàng)造天空、星辰、月、日等,最后是原牛和原人(Gayomart)。

Dualism

Zoroastrianism is not a monotheistic religion, nor is it polytheistic, but a distinctively dualistic religion. Its religion believes that good and evil are constantly fighting, and the end result is the final triumph of good.

According to the Book of Genesis (Bundahis, Bundahishn), at the beginning of the opening of the world, there were two great causes, spirit and thing, which worked together to form the world, and these two causes also defined the destiny of our human beings. The good are given happiness and go to heaven, and the wicked are given pain and go to hell.

After the creation of the world, these two causes were dutifully retired, and the two principles of good and evil followed, each divided and ruled its own realm, and the world became a place of constant struggle between good and evil, good and evil, and the world actually became a battle between the god of good, Ahulla Mazda (Ormizd), and the god of evil, Angora Manuel (Ahriman). This process lasted a total of 12,000 years.

For the first 3,000 years, the light world of Ahura coexisted with the dark world of Angola, separated by the Void. Later, the latter attacked the world of light, and the creation process began. In the second 3,000 years, Ahura foresaw the future and agreed that the two sides would continue to fight for 9,000 years; Angola can only know the past and agree to this agreement. Ahura also prophesied that the end of the struggle would be the destruction of the dark world, and Angola panicked, fell into the dark world, and was paralyzed forever. Ahura then created the sky, the stars, the moon, the sun, etc., and finally the proto-ox and the proto-human (Gayomart).

安哥拉再一次進(jìn)攻。它創(chuàng)造出毒蛇和各種害蟲(chóng)。它殺死原牛。原牛的骨髓在地上生出植物;原牛的種子生出各種有益的動(dòng)物。它殺死原人。原人的種子藏在地下,40年后生出大黃,從大黃中生出一對(duì)伴侶--瑪什耶(Mashya)和瑪什耶那(Mashyana),就是人類的祖先,于是開(kāi)始混戰(zhàn)。

在這善與惡的斗爭(zhēng)中,人有選擇自己道路的自由,或以善念、善言、善行參加善的王國(guó),或者相反,參加惡的王國(guó),死后各有報(bào)應(yīng)。善者死后很容易走過(guò)裁判之橋(Chinvat),進(jìn)入無(wú)限光明的天堂;惡者過(guò)橋時(shí),橋面變得薄如刀刃,他們墮于地獄受與其罪惡相當(dāng)之苦;那些善行和惡行相抵消的人留在"中間地帶"(Hamestaghan),無(wú)痛苦亦無(wú)快樂(lè)。

在這人的世界開(kāi)始后的3000年,瑣羅亞斯德出現(xiàn),以善的宗教教導(dǎo)人類。這是余下3000年,每一個(gè)1000年末有一個(gè)救世主即索什揚(yáng)(Soshyan),他是從瑣羅亞斯德藏在湖中的精液里生出來(lái)的。三個(gè)索什揚(yáng)最后一個(gè)出現(xiàn)并進(jìn)行戰(zhàn)斗時(shí),歷史傳說(shuō)里的英雄和妖魔都復(fù)生參戰(zhàn)。最后所有死者都復(fù)活了。

彗星戈契希爾(Gotchihr)降落在大地上,燃起大火,一切金屬熔化為漿液,形成滾滾灼熱洪流。所有的人,生者死者都要度過(guò)洪流,善者如同浴于溫暖的乳中,經(jīng)過(guò)考驗(yàn)和凈化入天堂。諸神和妖魔進(jìn)行最后的戰(zhàn)斗,結(jié)果是后者的失敗和消滅,惡魔永久墮入黑暗深淵;大地平衍廣闊,凈化了的世界安逸寧?kù)o,是為弗拉什卡德(Frashkard),偉大的更新。

因此,祆教以火為光明之神阿胡拉的化身,故其俗以拜火為崇尚神之表現(xiàn)。

瑣羅亞斯德的二元論學(xué)說(shuō)對(duì)于以后在波斯和中亞地區(qū)流行的摩尼教,中東地區(qū)的閃族宗教、猶太教,基督教中的異端諾斯替派,希臘羅馬哲學(xué)中的畢達(dá)哥拉斯、赫拉克利特等都有過(guò)不同程度的影響。

Angola is on the offensive again. It creates poisonous snakes and various pests. It kills raw cattle. The bone marrow of the original cow grows plants on the ground; The seeds of the original cow give birth to a variety of beneficial animals. It kills the primitives. The seeds of the original man were hidden in the ground, and after 40 years, rhubarb was born, and from the rhubarb came a pair of mates, Mashya and Mashyana, the ancestors of the human race, and the scuffle began.

In this struggle between good and evil, man has the freedom to choose his own path, either to participate in the kingdom of good with good thoughts, good words, and good deeds, or, on the contrary, to participate in the kingdom of evil, and to each his own after death will have retribution. When the good man dies, it is easy to walk across the bridge of judgment (Chinvat) and enter the paradise of infinite light; When the wicked cross the bridge, the bridge becomes as thin as a blade, and they fall into hell and suffer their sins. Those who offset their good deeds and their bad deeds remain in the "middle ground" (Hamestaghan), where there is no pain and no happiness.

3,000 years after the beginning of this human world, Zoroaster appeared and taught humanity a good religion. This is the remaining 3,000 years, and at the end of each 1,000 years there is a savior, Soshyan, who was born from the semen that Zoroaster hid in the lake. When the last of the three Soshyans appeared and fought, the heroes and demons of historical legends were resurrected to fight. In the end, all the dead were resurrected.

The comet Gotchihr landed on the ground and set on fire, melting all metal into slurry and forming a boiling torrent of heat. All people, the living and the dead, will pass through the torrent, and the good will be like bathed in warm milk, tested and purified into heaven. The gods and demons engage in a final battle, the result of which is the defeat and annihilation of the latter, and the demons permanently fall into the dark abyss; The earth is vast, and the world has been purified of peace and tranquility, which is for Frashkard, the great renewal.

Therefore, Zoroastrianism regards fire as the embodiment of Rahura, the god of light, so it is customary to worship fire as a manifestation of worshipping the gods.

Zoroaster's dualist doctrine had varying degrees of influence on Manichaeism, which became popular in Persia and Central Asia, Semitic religion and Judaism in the Middle East, heretical Gnostics in Christianity, and Pythagoras and Heraclitus in Greco-Roman philosophy.

折疊祖爾宛

依照上述的宇宙起源說(shuō),世界從一開(kāi)始就是二元并存,而無(wú)二者起源之說(shuō)明,也就是說(shuō),并未真正解決起源問(wèn)題。因此,早在阿黑門尼德時(shí)期就產(chǎn)生了一種理論,有些神學(xué)家們?yōu)榱私鉀Q馬茲達(dá)與曼紐對(duì)立的矛盾,在理論上和邏輯上又假定了在他們兩者之上還有一個(gè)最高的實(shí)體,即祖爾宛理論,祖爾宛(帕勒維文)即"無(wú)限時(shí)間"或者"命運(yùn)"之波斯音譯。其派別認(rèn)為阿胡拉和安哥拉都是祖爾宛所生的一對(duì)孿生弟兄。但若依照祖爾宛派的說(shuō)教,一切只有任憑前定的命運(yùn)的安排,這和原始的瑣羅亞斯德教并不相容,出現(xiàn)后即被視為異端邪說(shuō)。

折疊宗教觀

基于二元對(duì)立的宇宙觀,祆教提出"七位一體"善神崇拜的宗教觀。阿胡拉預(yù)見(jiàn)到安哥拉將破壞他創(chuàng)造的宇宙,就事先創(chuàng)造了6位天神,充當(dāng)他創(chuàng)造并保護(hù)宇宙的助手。這6位天神分別是:

1.太空保護(hù)神(Khsathra Vairya)

2.大地保護(hù)神(Spenta Armaiti)

3.水神(Haurvatat)

4.植物保護(hù)神(Ameretat)

5.動(dòng)物保護(hù)神(Vohu Manah)

6.人類保護(hù)神(Asa Vahista)

這6位天神為阿胡拉所創(chuàng)造,但又參與了宇宙的創(chuàng)造和保護(hù)。盡管名稱和職司各異,但各神性質(zhì)相同。也就是說(shuō),盡管他們有各自的獨(dú)立性,但共一個(gè)主體阿胡拉·馬茲達(dá),因而稱為"七位一體"神。6位天神分別代表阿胡拉的各種優(yōu)良品質(zhì),共同組成了體現(xiàn)所有美德的善界至上神。除此之外,還有一些次要的善界神,如牛精古爾蘇萬(wàn)、遵命天使斯魯什和幸福女神阿希等。

Fold the Zurwan

According to the above theory of the origin of the universe, the world has coexisted in two ways from the beginning, and there is no explanation of the origin of the two, that is, the question of origin has not really been solved. Thus, as early as the time of the Ahmenides, there was a theory where, in order to resolve the contradiction between Mazda and Manuel, some theologians theoretically and logically assumed that there was a supreme entity above both of them, the Zulwan theory, which is the Persian transliteration of "infinite time" or "fate". His faction considers both Ahura and Angola to be twin brothers born of Zorwan. However, according to the teachings of the Zurwanists, everything is only arranged by a predetermined fate, which is incompatible with the original Zoroastrianism, and when it appears, it is regarded as heresy.

Collapse the view of religion

Based on the dualistic cosmology, Zoroastrianism put forward the religious concept of "seven in one" good god worship. Foreseeing that Angola would destroy the universe he had created, Ahura created six gods in advance to serve as his assistants in creating and protecting the universe. The 6 gods are:

1. Space Protector (Khsathra Vairya)

2. Spenta Armaiti

3. Haurvatat, the god of water

4. Plant protector (Ameretat)

5. Vohu Manah

6. Human Patron Deity (Asa Vahista)

These 6 gods were created by Ahura, but they were involved in the creation and protection of the universe. Although the names and functions are different, the nature of the gods is the same. That is, although they are independent, they share a single subject, Ahura Mazda, and are therefore called the "seven-in-one" gods. The six deities represent the various good qualities of the Ahura and together form the supreme deity of the good realm that embodies all the virtues. In addition to this, there are also some minor gods of the good world, such as the ox spirit Gulsuwan, the obedient angel Srush, and the goddess of happiness, Ashi, among others.

折疊Theory of good deeds善行論

祆教強(qiáng)調(diào)善行,善行的目的是為了厚生,即要使生活富足。而要生活富足,就必須努力農(nóng)耕和畜牧,這是高尚的職業(yè),宗教上的功德?!镀菩捌诽岢龅睦硐肷钍?quot;成家立業(yè),牲畜、妻室、子女都興旺。旱地灌溉,洼地排水。"它反對(duì)齋戒禁食,理由是"吃不飽就不能完成宗教的艱巨任務(wù);吃不飽就不能拼命勞動(dòng)…..宇宙以食而生,以不食而死。"

提倡善行與抵制惡行,向邪惡作斗爭(zhēng),是該教的倫理指導(dǎo)思想。其具體倫理道德標(biāo)準(zhǔn)是虔信善神,行善,不欺詐,守信用等,其善行亦具有該教之特色,主要善行是農(nóng)耕與種植、生兒育女、與邪惡作斗爭(zhēng);永世受苦之大罪是焚尸,食自斃的牲畜,行邪淫。

Zoroastrianism emphasizes good deeds, and the purpose of good deeds is to make a good living, that is, to enrich life. And to live a prosperous life, one must work hard in farming and animal husbandry, which is a noble profession and a religious merit. The ideal life proposed in the "Breaking the Evil Chapter" is "to start a family and start a business, and livestock, wives, and children are prosperous." Dryland irrigation, depression drainage. It opposes fasting and fasting on the grounds that "without enough food one cannot accomplish the arduous task of religion; If you don't have enough to eat, you can't work hard....The universe lives by eating and dies without eating. "

Advocating good deeds and resisting evil deeds and fighting against evil are the ethical guiding ideologies of the religion. Its specific ethical and moral standards are devout belief in good gods, good deeds, non-fraud, and keeping promises, etc., and its good deeds also have the characteristics of this religion, and the main good deeds are farming and planting, having children, and fighting against evil; The great sin of eternal suffering is to burn corpses, to eat dead animals, and to commit adultery.

Folded knitting

主要影響

敦煌線描彩畫(huà):祆教敦煌線描彩畫(huà):祆教瑣羅亞斯德教的出現(xiàn),對(duì)后來(lái)的猶太教、基督教、伊斯蘭教,都有深遠(yuǎn)的影響。在基督教尚未成為羅馬國(guó)教之前,羅馬國(guó)內(nèi)流行的摩尼教就是該教的一個(gè)分支,奧古斯丁皈依基督之前,是摩尼教的信徒。在薩珊王朝期間(約226~851),被立為波斯國(guó)教。佛祖釋迦牟尼悟道后招收的第一批弟子就有瑣羅亞斯德教徒。今天的伊朗境內(nèi)尚保留有5座寺院,但規(guī)模都很小,也舉行宗教儀式,內(nèi)有長(zhǎng)年不滅之圣火。在伊朗和印度孟買一帶的帕西人(Parsi)中仍有較大的影響。史學(xué)家因其在歷史文化上的突出貢獻(xiàn)而稱其為"世界第五大宗教"。

Major impacts

Dunhuang line drawing painting: Zoroastrianism

Dunhuang line drawing painting: Zoroastrianism

The emergence of Zoroastrianism had a profound impact on later Judaism, Christianity, and Islam. Before Christianity became the state religion of Rome, Manichaeism was a branch of the religion that was popular in Rome, and Augustine was a follower of Manichaeism before he converted to Christ. During the Sassanid Dynasty (c. 226~851), it was established as the state religion of Persia. The first disciples recruited by Buddha Shakyamuni after his enlightenment were Zoroastrians. There are still five monasteries in Iran today, but all of them are small, and religious ceremonies are held, and there is a sacred fire that is not extinguished for many years. There is still a strong influence among the Parsi people in Iran and the Mumbai region of India. Historians call it the "fifth largest religion in the world" because of its outstanding contributions to history and culture.

折疊圣火禮

伊朗亞茲德東北的恰克恰克祭火壇該教以光明之象征"火"為崇拜對(duì)象,火是阿胡拉·馬茲達(dá)的兒子,是神的造物中最高和最有力量的東西。火的清凈、光輝、活力、銳敏、潔白、生產(chǎn)力等象征神的絕對(duì)和至善,因之火是人們的"正義之眼"。對(duì)火的禮贊是教徒的首要義務(wù)。他們不建神廟,不造神像,但有專職祭司,稱麻葛,是圣火與祭祀的管理人員。他們主持祭禮,行禮儀,敬奉圣火,使之長(zhǎng)明不熄。在古波斯,圣火還有祭司、貴族、騎士和農(nóng)民的等級(jí)之分,代表不同的權(quán)利。在伊朗、印度的拜火廟中都設(shè)有祭臺(tái),在教徒家中和工作場(chǎng)所也燃點(diǎn)圣火,點(diǎn)燃和保存圣火都要舉行繁復(fù)的儀式,并使用特制的器具。最壯觀的是在伊朗利用天然氣修建的神廟,四方的神廟四角有四根連接天然氣井的管道,在廟頂四角有四個(gè)日夜燃燒的火炬。日常點(diǎn)燃和保存神火要經(jīng)過(guò)繁復(fù)的儀式。

Holy Fire Ceremony

The Altar of Sacrifice of Kyakchak in northeast Yazd, Iran

The Altar of Sacrifice of Kyakchak in northeast Yazd, Iran

The religion worships fire, the symbol of light, the son of Ahura Mazda, the highest and most powerful thing in God's creation. The purity, brilliance, vitality, sensitivity, whiteness, and productivity of fire symbolize the absolute and supreme goodness of God, so fire is people's "righteous eye". The praise of fire is the first duty of the faithful. They did not build temples or statues of gods, but they did have full-time priests, called Magar, who were the administrators of the sacred fire and sacrifices. They presided over the rituals, performed the rites, and worshiped the holy fire, so that it would never be extinguished. In ancient Persia, the sacred fire was also divided into castes of priests, nobles, knights, and peasants, representing different rights. In Iran and India, there are altars in fire temples, and sacred fires are also lit in the homes and workplaces of believers, and elaborate ceremonies are required to light and preserve the sacred flames, using special utensils. The most spectacular is the temple built in Iran using natural gas, with four pipes connecting to natural gas wells at the four corners of the temple, and four torches burning day and night at the four corners of the temple roof. Lighting and preserving the sacred fire on a daily basis requires elaborate rituals.

折疊新生禮

該教規(guī)定男女到7歲(印度)或10歲(伊朗)時(shí)要舉行入門儀式,由祭司授與圣衫和圣帶作為教徒的標(biāo)幟。圣衫用白麻布縫合,前后兩面象征過(guò)去和未來(lái),含追思祖先、嘉惠子孫之意。圣帶代表正確的方向,用72支羊毛線織成,長(zhǎng)度能圍腰3圈,72支象征《阿維斯陀·耶斯那》的72章,3圈指善思、善語(yǔ)和善行,圣衫和圣帶要終身佩用,以示不忘。

折疊清凈禮

通常可分為三種:

小凈:教徒在起身、便溺、進(jìn)膳前后要洗滌身體裸露部分并誦讀經(jīng)文。

大凈:在新生禮、結(jié)婚或分娩時(shí)要在祭司主持下進(jìn)行全身沐浴。

特凈:主要為將從事神職工作或搬運(yùn)死尸者舉行,須有祭司二人主持,在一條狗的注視下,用水、砂、牛尿等進(jìn)行沐浴,以此滌除心身污穢和驅(qū)除惡靈,一般歷時(shí)九天。

折疊葬禮

伊朗瑣羅亞斯德教徒的墓地該教視水、火、土為神圣,故反對(duì)水葬、火葬和土葬而實(shí)行"天葬"(或稱鳥(niǎo)葬)。這是波斯古代葬禮的遺俗。教徒死后,尸體要送入"寂沒(méi)之塔"。塔一般建筑在山丘上,塔頂安放石板,塔中有井,塔內(nèi)分內(nèi)中外三層,分別安置男、女和小孩的尸骨。舉葬時(shí),神職人員與抬尸者將尸體赤身裸體移至塔頂,聽(tīng)任鷹鶩啄盡尸肉,然后將骨架投入井穴。該教認(rèn)為"寂寞塔"為眾惡神嬉戲之所,信徒不得涉足該塔,凡接觸者必須行潔凈禮。事實(shí)上,寂寞塔在1978年就很少被使用了。此后,所有瑣羅亞斯德教徒的遺體均被葬在寂寞塔前的墓地里。

在祆教的教規(guī)里教徒死后不可用棺槨,不可帶陪葬品,而是放在榻上。

the New Life Ceremony

The religion requires men and women to perform initiation ceremonies at the age of 7 (India) or 10 (Iran), with priests bestowing sacred robes and sacred bands as symbols for their followers. The shirt is sewn with white linen, and the front and back sides symbolize the past and the future, with the meaning of remembering ancestors and benefiting future generations. The sacred belt represents the right direction, woven with 72 wool threads, the length can be around the waist 3 times, and the 72 symbols of the 72 chapters of Avesta Yesna, the 3 circles refer to good thoughts, good words and good deeds, and the sacred shirt and the holy belt are to be worn for life to show that they will not be forgotten.

Folded purification ceremony

There are generally three types of products:

Abdol: Believers wash their exposed parts of their bodies and recite scriptures before and after getting up, defecating, and eating.

ghusl: A full-body bath is performed under the auspices of a priest at the time of the newbial ceremony, marriage or childbirth.

Special purification: Mainly held for those who will be engaged in priesthood or carrying dead bodies, it must be presided over by two priests, and bathed in water, sand, cow urine, etc., under the watchful eye of a dog, so as to cleanse the mind and body of impurities and drive away evil spirits, generally lasting nine days.

Folding funerals

The cemetery of Zoroastrians in Iran

The cemetery of Zoroastrians in Iran

The religion regarded water, fire, and earth as sacred, so it opposed water burial, cremation, and burial and practiced "sky burial" (or bird burial). This is a relic of ancient Persian funerals. When a believer dies, the body is sent to the "Tower of Silence". The tower is generally built on the hill, the top of the tower is placed with stone slabs, there is a well in the tower, and the tower is divided into three layers, inside and outside, and the bones of men, women and children are placed respectively. During the burial, the clergy and the caravers moved the body naked to the top of the tower, where the eagle pecked at the flesh and threw the skeleton into the well. The religion believes that the "Lonely Tower" is a place where all evil gods frolic and that believers are not allowed to set foot in the tower, and those who come into contact with it must perform a cleansing ceremony. In fact, the Lonely Tower was rarely used in 1978. After that, the remains of all Zoroastrians were buried in the cemetery in front of the Tower of Solitude.

According to Zoroastrian rules, a believer is not allowed to use a coffin or bring a funeral object after death, but to put it on a couch.

信教民族

印度的帕西人印度的帕西人在8~10世紀(jì)間,一部分堅(jiān)持信仰瑣羅亞斯德教的波斯人,不愿改信伊斯蘭教而移居印度西海岸古吉拉特邦一帶。他們首先到了印度西部海岸古吉拉特,這里的印度土邦王賈迪拉納,提出了兩個(gè)接納他們的條件:

一是必須放棄波斯語(yǔ);二是婦女必須穿印度紗麗。教徒答應(yīng)了這兩個(gè)要求,于是就在當(dāng)?shù)囟ň酉聛?lái)。他們被稱為"帕西人"(Parsi,或Parsee),這是波斯人的譯音。

1640年,帕西人遷徙到了孟買?,F(xiàn)在只有8萬(wàn)人,他們是印度人數(shù)最少的民族之一,仍信瑣羅亞斯德教,主要從事工商業(yè),操古吉拉特語(yǔ)。印度歷史上最早見(jiàn)到的"帕西"(Parsi)一詞,按《大英百科全書(shū)》的解釋,其意為波斯人(Persians),乃移居印度的波斯瑣羅亞斯德教徒之后裔。

鴉片戰(zhàn)爭(zhēng)以前,已有帕西人到廣州經(jīng)商。廣州的長(zhǎng)洲島上有"帕西教徒墓地",墓地原已荒廢失修,2002年被列為廣州市文物保護(hù)單位,2005年完成修繕。在香港,部分帕西人以販賣鴉片起家。原來(lái)在香港居住的帕西人在銅鑼灣以"白頭教"之名建立一所神廟,此廟在20世紀(jì)90年代改建為善樂(lè)施大廈。香港比較著名的帕西人有香港大學(xué)創(chuàng)辦人之一的么地、律敦治醫(yī)院名字來(lái)源的律敦治、天星小輪前身九龍渡輪公司的創(chuàng)辦人Dorabujee Naorojee Mithaiwala。香港的其它瑣羅亞斯德教教徒,還包括1865年香港上海匯豐銀行、香港總商會(huì)的創(chuàng)辦委員,不少瑣羅亞斯德教徒也是聯(lián)交瑣上市公司董事。此外,香港旭和道和碧荔路也以瑣羅亞斯德教徒而命名,香港現(xiàn)時(shí)亦有名為瑣羅亞斯德教墳場(chǎng)的帕西人墓地。在澳門仁伯爵綜合醫(yī)院下方,有一個(gè)白頭墳場(chǎng),也是瑣羅亞斯德教教徒的墓地。

Religious peoples

The Parsis of India

In the 8th ~ 10th centuries, some Persians who insisted on Zoroastrian religion did not want to convert to Islam and moved to Gujarat on the west coast of India. They first went to Gujarat on the western coast of India, where Jadirana, the king of the princely states of India, put forward two conditions for their acceptance:

One is that the Persian language must be abandoned; The second is that women must wear Indian saris. The believers agreed to these two demands and settled in the area. They were called "Parsi" (or Parsee), which is a transliteration of the Persians.

In 1640, the Parsi migrated to Mumbai. Now there are only 80,000 people, who are one of the smallest ethnic groups in India, still Zoroastrian, mainly engaged in commerce and industry, and speak Gujarati. The earliest known word in Indian history, Parsi, according to the Encyclop?dia Britannica, means Persians, descendants of Persian Zoroastrians who migrated to India.

Before the Opium War, there were already Pasi people doing business in Guangzhou. On Changzhou Island in Guangzhou, there is the "Paxi Cemetery", which was originally abandoned and in disrepair, and was listed as a cultural relics protection unit in Guangzhou in 2002 and completed in 2005. In Hong Kong, some Parsi started their lives selling opium. The Parsi people who originally lived in Hong Kong built a temple in Causeway Bay under the name of "Pak Tou Sect", which was converted into the Sand Oxam Building in the 90s of the 20th century. Some of the more famous Pasi people in Hong Kong include Modi, one of the founders of the University of Hong Kong, Dorabujee Naorojee Mithaiwala, the founder of the Kowloon Ferry Company, the predecessor of the Star Ferry. Other Zoroastrians in Hong Kong include founding members of the Hongkong and Shanghai Banking Corporation and the Hong Kong General Chamber of Commerce in 1865, and many Zoroastrians are also directors of the Stock Exchange. In addition, Hong Kong's Yuk Wo Road and Pik Lai Road are also named after Zoroastrians, and there is now a Persi cemetery called Zoroastrian Cemetery in Hong Kong. Underneath the Conde de Jamerio General Hospital, there is a white-headed cemetery, which is also a cemetery for Zoroastrians.

來(lái)華傳播

瑣羅亞斯德教在薩珊王朝時(shí)盛行于中亞各地,8世紀(jì)中葉穆斯林統(tǒng)治波斯、占有中亞后,大批教徒向東遷徙。新羅僧人慧超適路過(guò)中亞,在《往五天竺國(guó)傳》中記載:"從大食國(guó)已東,并是胡國(guó),即安國(guó)、曹國(guó)、史國(guó)、石騾國(guó)、米國(guó)、康國(guó)……總事火祆。"當(dāng)時(shí)中國(guó)新疆的高昌、焉耆、康國(guó)、疏勒、于闐等地也流行該教。

在唐以前的中國(guó)的經(jīng)典、史籍中,已可找到有關(guān)火祆教的記載。但一般認(rèn)為,波斯于518年通北魏,與波斯鄰近的滑國(guó)(今中亞阿姆河流域的南昆都斯城)于516年通梁,這兩國(guó)皆信奉火祆教,因之火祆教傳入漢族地區(qū)的時(shí)間當(dāng)在516~519年間。

Spread in China

Zoroastrianism flourished throughout Central Asia during the Sassanid Empire, and after the Muslims ruled Persia and occupied Central Asia in the mid-8th century, a large number of Christians migrated eastward. The Silla monk Hui Chaoshi passed through Central Asia and recorded in the "Biography of the Five Heavenly Zhu Kingdoms": "From the country of Dashi to the east, and the country of Hu, that is, the country of An, the country of Cao, the country of Shi, the country of Shimu, the country of rice, the country of Kang... It's always a matter of fire. At that time, the religion was also popular in Gaochang, Yanqi, Kangguo, Shule, Khotan and other places in Xinjiang, China.

In the classics and historical books of China before the Tang Dynasty, records of the Fire Zoroastrianism can be found. However, it is generally believed that Persia passed through the Northern Wei Dynasty in 518, and the neighboring state of Persia (now the city of Southern Kundus in the Amu Darya River valley in Central Asia) passed through Liang in 516, and both countries believed in the Fire Zoroastrianism, so the time when the Fire Zoroastrianism was introduced to the Han region should be in 516~519 years.

火祆教崇奉之神在北魏、南梁時(shí)被稱為天神、火天神、火神天神或天神火神;到末唐初才稱火祆,以此表示它是外國(guó)的天神。該教傳入中國(guó)后曾受到北魏、北齊、北周、南梁等統(tǒng)治階級(jí)的支持。北魏的靈太后率領(lǐng)宮廷大臣及眷屬幾百人奉祀火天神。北齊后主"躬自鼓儛,以事胡天"。因此,在京都(鄴,今河北臨漳縣)出現(xiàn)了很多奉祀火祆的神廟,一時(shí)蔚成風(fēng)氣。北周的皇帝也曾親自"拜胡天"、"從事夷俗"。

從北魏開(kāi)始,北齊、北周相繼在鴻臚寺中設(shè)置火祆教的祀官。唐朝在東西兩京都建立祆祠,東京有二所,西京有四所。在這些祠廟中"商胡祈福,烹豬羊,琵琶鼓笛,酣歌醉舞",極一時(shí)之盛。另外,在絲綢之路上的磧西諸州也隨地都有祆祠。唐朝祠部還設(shè)有管理火祆教的祀官薩寶府官,主持祭祀。

薩寶府官分為薩寶(中國(guó)史籍也稱薩甫)祆正、祆祝、率府、府史等,自四品至七品不等,由波斯人或新疆地區(qū)少數(shù)民族的信徒擔(dān)任。

唐時(shí)中國(guó)疆域遼闊,海外貿(mào)易發(fā)達(dá),唐王朝之所以采取這種措施,一方面是為了尊重外國(guó)僑民的宗教信仰和生活習(xí)慣;另一方面也是為了與波斯、西域諸國(guó)建立友好關(guān)系,有著政治和商業(yè)上的目的。安陽(yáng)北周石棺床娜娜女神像安陽(yáng)北周石棺床娜娜女神像

唐會(huì)昌五年(845)武宗在禁傳佛教和其他外來(lái)宗教的同時(shí),火祆教也受到排斥,景教、摩尼教和祆教的許多祠廟都被拆毀,僧侶被勒令還俗。但至大中(847~859)年間即弛禁。以后經(jīng)五代、兩宋猶有殘存,民間仍有奉祀火神的習(xí)俗,在汴梁、鎮(zhèn)江等地還有祆祠。南宋以后,很少見(jiàn)諸中國(guó)典籍。以后,在中國(guó)內(nèi)陸基本絕跡,但是在中國(guó)山西省介休市可以考證,是中國(guó)唯一一處?kù)旖探ㄖ?/p>

The gods worshiped by the Fire Zoroastrian religion were called the gods of heaven, the gods of fire, the gods of fire, or the gods of fire during the Northern Wei and Southern Liang periods; It was not until the end of the Tang Dynasty and the beginning of the Tang Dynasty that it was called Huozhen, which indicated that it was a foreign god. After its introduction to China, the religion was supported by the ruling classes of the Northern Wei, Northern Qi, Northern Zhou, and Southern Liang. The Empress Dowager Ling of the Northern Wei Dynasty led hundreds of court ministers and their dependents to worship the Fire Heavenly God. The queen of the Northern Qi Dynasty "bowed to himself and encouraged himself, and he took things to Hu Tian". Therefore, in Kyoto (Ye, now Linzhang County, Hebei), there were many temples dedicated to the fire tree, and it became a trend for a while. The emperor of the Northern Zhou Dynasty also personally "worshipped Hu Tian" and "engaged in vulgarity".

Starting from the Northern Wei Dynasty, the Northern Qi Dynasty and the Northern Zhou Dynasty successively set up the worship officials of the Fire Zoroastrian Sect in the Honglu Temple. The Tang Dynasty established Zoroastrian shrines in Kyoto in the east and west, with two in Tokyo and four in Xijing. In these ancestral temples, "Shang Hu prays for blessings, cooks pigs and sheep, pipa drums and flutes, sings and dances drunken dances", which is very prosperous for a while. In addition, on the Silk Road, there are also shrines everywhere in the western prefectures. The ancestral hall of the Tang Dynasty also had a ritual official who managed the Fire Zoroastrian Sect, the official of the Sabao Mansion, who presided over the sacrifice.

The officials of Sabao Prefecture are divided into Sabao (also known as Safu in Chinese historical books) Zorozheng, Zorozhu, rate of the government, and the history of the government, ranging from the fourth to the seventh grade, and are held by Persians or believers of ethnic minorities in Xinjiang.

During the Tang Dynasty, China had a vast territory and developed overseas trade, and the reason why the Tang Dynasty took such measures was to respect the religious beliefs and living habits of foreign nationals; On the other hand, it is also for the purpose of establishing friendly relations with Persia and the countries of the Western Regions, which has political and commercial purposes.

Anyang Northern Zhou sarcophagus bed Nana goddess statue

Anyang Northern Zhou sarcophagus bed Nana goddess statue

In the fifth year of Tang Huichang (845), while Wuzong banned Buddhism and other foreign religions, Huojiaoism was also ostracized, many ancestral temples of Jingjiao, Manichaeism and Zoroastrianism were demolished, and monks were ordered to return to the world. However, the ban was relaxed during the period of Dazhong (847~859). After five generations, two Song Dynasty still remains, the folk still have the custom of worshiping the god of fire, and there are also Zoroastria shrines in Bianliang, Zhenjiang and other places. After the Southern Song Dynasty, it was rarely seen in Chinese classics. Later, it was basically extinct in Chinese mainland, but it can be verified in Jiexiu City, Shanxi Province, China, and is the only Zoroastrian building in China.

在金庸武俠小說(shuō)《倚天屠龍記》中記載的明教,即歷史上的摩尼教,就是起源于瑣羅亞斯德教,但教義融合了大量基督教、佛教等其他宗教教義。國(guó)內(nèi)常不加區(qū)分的將瑣羅亞斯德教與摩尼教統(tǒng)稱為"拜火教",含義比較混亂。

祆教在新疆的早期傳播情況不詳。1978年在烏魯木齊阿拉溝的一座古墓中,出土了一件高方座承獸銅盤。據(jù)考證,這件公元前5世紀(jì)至公元前1世紀(jì)的銅盤,與中亞發(fā)現(xiàn)的祆教祭祀圣火的。這表示祆教傳入新疆當(dāng)不晚于公元前5世紀(jì)至公元前1世紀(jì),傳入路線是由波斯經(jīng)中亞進(jìn)入新疆。由于祆教崇拜天、地、日、月、水、火、木、土,與新疆盛行的原始自然崇拜基本吐魯番勝金口火祅教遺址出土C號(hào)泥塑女神像吐魯番勝金口火祅教遺址出土C號(hào)泥塑女神像相同,因此容易被當(dāng)?shù)鼐用窠邮?。魏晉至唐宋時(shí)期(220~1279),祆教在新疆各地迅速傳播發(fā)展起來(lái)。在吐魯番出土文書(shū)中,屢屢出現(xiàn)祆教徒特有的名字和有關(guān)祆教活動(dòng)的記載。祆教在吐魯番的迅速發(fā)展引起當(dāng)?shù)亟y(tǒng)治者的重視和警惕,為加強(qiáng)對(duì)祆教的管理和遏制祆教勢(shì)力的發(fā)展,不僅設(shè)置了專門管理祆教的官職"薩簿",還采取一些具體措施以限制祆教的活動(dòng)。

當(dāng)祆教在中原地區(qū)不斷遭受打擊而日漸衰落之際,在新疆卻進(jìn)入其發(fā)展的鼎盛時(shí)期。據(jù)唐朝(618~907)哈密方志《沙州伊州地志》(殘卷)記載,當(dāng)時(shí)哈密有一座襖廟,該廟的教主翟磐陀曾入京朝見(jiàn)皇帝,并表演了神靈附體和利刃穿腹的幻術(shù),被唐朝皇帝賜予"游擊將軍"稱號(hào)。10世紀(jì)的阿拉伯旅行家米撒爾在拔希國(guó)(今新疆策勒縣)也看到其國(guó)都撥希城內(nèi)有火教徒。由于祆教沒(méi)有取得官方宗教的地位,主要流行于農(nóng)村,與當(dāng)?shù)氐脑甲诮滔嗷B透、融合,最后演變?yōu)槊耖g宗教的一部分,所以,從宋代(960~1279)以后不再見(jiàn)于文獻(xiàn)記載。

The Mingjiao recorded in Jin Yong's martial arts novel "Heaven and Dragon Slayer", that is, Manichaeism in history, originated from Zoroastrianism, but the doctrine incorporates a large number of other religious teachings such as Christianity and Buddhism. In China, Zoroastrianism and Manichaeism are often referred to as "Zoroastrianism" without distinction, and the meaning is rather confusing.

The early spread of Zoroastrianism in Xinjiang is unknown. In 1978, in an ancient tomb in Alagou, Urumqi, a copper plate with a high square seat was unearthed. According to research, this copper plate from the 5th century BC to the 1st century BC is related to the Zoroastrian sacred fire found in Central Asia. This means that Zoroastrianism was introduced to Xinjiang no later than the 5th to 1st centuries BCE, and the route of introduction was from Persia to Xinjiang through Central Asia. Because Zoroastrianism worships heaven, earth, sun, moon, water, fire, wood, and earth, it is basically the same as the primitive nature worship that prevails in Xinjiang

The Clay Statue of the Goddess No. C was unearthed at the site of the Turpan Shengjinkou Fire Sect

The Clay Statue of the Goddess No. C was unearthed at the site of the Turpan Shengjinkou Fire Sect

The same, so it is easy to be accepted by the local population. From the Wei and Jin dynasties to the Tang and Song dynasties (220~1279), Zoroastrianism spread rapidly throughout Xinjiang. In the documents unearthed in Turpan, the unique names of Zoroastrians and records of Zoroastrian activities repeatedly appear. In order to strengthen the management of Zoroastrianism and curb the development of Zoroastrian forces, not only did they set up an official post called "Sashu" to manage Zoroastrianism, but also adopted some specific measures to restrict Zoroastrian activities.

While Zoroastrianism was in decline due to continuous blows in the Central Plains, Xinjiang entered the heyday of its development. According to the Tang Dynasty (618~907) Hami Fangzhi "Shazhou Yizhou Gazetteer" (fragment) records, at that time there was a temple in Hami, the temple leader Zhai Pantuo once entered Beijing to meet the emperor, and performed the illusion of divine possession and sharp blade piercing the abdomen, was given the title of "guerrilla general" by the emperor of the Tang Dynasty. The 10th-century Arab traveler Misar also saw the presence of fire cultists in the capital city of Paxi (present-day Cele County, Xinjiang). Since Zoroastrianism did not achieve the status of an official religion, it was mainly popular in rural areas, infiltrated and integrated with the local primitive religions, and finally evolved into a part of the folk religion, so it is no longer seen in the literature after the Song Dynasty (960~1279).

Literary and artistic works文藝作品

1885年尼采所著《查拉圖斯特拉如是說(shuō)》(Also sprach Zarathustra)被認(rèn)為是人類哲學(xué)史上最重要的著作之一,其中"查拉圖斯特拉"實(shí)際上就是"瑣羅亞斯德"的另一種音譯(中國(guó)古書(shū)中則稱為"蘇魯支")。

德國(guó)作曲家理查德·施特勞斯1896年譜寫(xiě)了同名的樂(lè)曲,成為音樂(lè)史上的名篇。

Nietzsche's 1885 Also sprach Zarathustra is considered one of the most important works in the history of human philosophy, in which Zarathustra is actually another transliteration of Zoroaster (called "Suluch" in ancient Chinese books).

The German composer Richard Strauss composed the piece of the same name in 1896, which became a famous chapter in the history of music.

Zoroastrianism is an ancient Persian religion that may have originated as early as 4,000 years ago. Arguably the world’s first monotheistic faith, it’s one of the oldest religions still in existence. Zoroastrianism was the state religion of three Persian dynasties, until the Muslim conquest of Persia in the seventh century A.D. Zoroastrian refugees, called Parsis, escaped Muslim persecution in Iran by emigrating to India. Zoroastrianism now has an estimated 100,000 to 200,000 worshipers worldwide, and is practiced today as a minority religion in parts of Iran and India.

Zoroaster

The prophet Zoroaster (Zarathrustra in ancient Persian) is regarded as the founder of Zoroastrianism, which is arguably the world’s oldest monotheistic faith.

Most of what is known about Zoroaster comes from the Avesta—a collection of Zoroastrian religious scriptures. It’s unclear exactly when Zoroaster may have lived.

Some scholars believe he was a contemporary of Cyrus the Great, a king of the Persian Empire in the sixth century B.C., though most linguistic and archaeological evidence points to an earlier date—sometime between 1500 and 1200 B.C.

Zoroaster is thought to have been born in what is now northeastern Iran or southwestern Afghanistan. He may have lived in a tribe that followed an ancient religion with many gods (polytheism). This religion was likely similar to early forms of Hinduism.

According to Zoroastrian tradition, Zoroaster had a divine vision of a supreme being while partaking in a pagan purification rite at age 30. Zoroaster began teaching followers to worship a single god called Ahura Mazda.

In the 1990s, Russian archaeologists at Gonur Tepe, a Bronze Age site in Turkmenistan, discovered the remains of what they believed to be an early Zoroastrian fire temple. The temple dates to the second millennium B.C., making it the earliest known site associated with Zoroastrianism.

Persian Empire

Zoroastrianism shaped one of the ancient world’s largest empires—the mighty Persia Empire. It was the state religion of three major Persian dynasties.

Cyrus the Great, founder of the Achaemenid Persian Empire, was a devout Zoroastrian. By most accounts, Cyrus was a tolerant ruler who allowed his non-Iranian subjects to practice their own religions. He ruled by the Zoroastrian law of asha (truth and righteousness) but didn’t impose Zoroastrianism on the people of Persia’s conquered territories.

The beliefs of Zoroastrianism were spread across Asia via the Silk Road, a network of trading routes that spread from China to the Middle East and into Europe.

Some scholars say that tenets of Zoroastrianism helped to shape the major Abrahamic religions—including JudaismChristianity and Islam—through the influence of the Persian Empire.

Zoroastrian concepts, including the idea of a single god, heaven, hell and a day of judgment, may have been first introduced to the Jewish community of Babylonia, where people from the Kingdom of Judea had been living in captivity for decades.

When Cyrus conquered Babylon in 539 B.C., he liberated the Babylonian Jews. Many returned home to Jerusalem, where their descendants helped to create the Hebrew Bible.

Over the next millennia, Zoroastrianism would dominate two subsequent Persian dynasties—the Parthian and Sassanian Empires—until the Muslim conquest of Persia in the seventh century A.D.

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Muslim Conquest

The Muslim conquest of Persia between A.D. 633 and 651 led to the fall of the Sassanian Persian Empire and the decline of the Zoroastrian religion in Iran.

The Arab invaders charged Zoroastrians living in Persia taxes for retaining their religious practices and implemented laws to make life difficult for them. Over time, most Iranian Zoroastrians converted to Islam.

Parsi Religion

Parsi are followers of Zoroastrianism in India. According to Parsi tradition, a group of Iranian Zoroastrians emigrated from Persia to escape religious persecution by the Muslim majority after the Arab conquest.

Experts speculate that the group sailed across the Arabian Sea and landed in Gujarat, a state in western India, sometime between 785 and 936.

The Parsi are an ethnic minority in India and Pakistan. Today there are about 60,000 Parsi in India and 1,400 in Pakistan.

Zoroastrian Symbols and Beliefs

The Faravahar is an ancient symbol of the Zoroastrian faith. It depicts a bearded man with one hand reaching forward. He stands above a pair of wings that are outstretched from a circle representing eternity.

Fire is another important symbol of Zoroastrianism, as it represents light, warmth and has purifying powers. Some Zoroastrians also recognize the evergreen cypress tree as a symbol of eternal life.

Fire—along with water—are seen as symbols of purity in Zoroastrian religion.

Zoroastrian places of worship are sometimes called fire temples. Each fire temple contains an altar with an eternal flame that burns continuously and is never extinguished.

According to legend, three ancient Zoroastrian fire temples, known as the great fires, were said to have come directly from the Zoroastrian god, Ahura Mazda, at the beginning of time. Archaeologists have searched for these places, though it's unclear whether the great fires ever existed or were purely mythical.

Zoroastrians gave their dead “sky burials.” They built circular, flat-topped towers called dakhmas, or towers of silence. There corpses were exposed to the elements—and local vultures—until the bones were picked clean and bleached. Then they were collected and placed in lime pits called ossuaries.

Dakhmas have been illegal in Iran since the 1970s. Many Zoroastrians today bury their dead beneath concrete slabs, though some Parsi in India still practice sky burials. A dakhma remains in operation near Mumbai, India, for example.

Zoroastrianism in Western Culture

Many Europeans became familiar with Zoroastrian founder Zarathustra through the 19th-century novel Thus Spoke Zarathustra by German philosopher Friedrich Nietzsche.

In it, Nietzsche follows the prophet Zarathustra on his travels. Some have called the work “ironic,” since Nietzsche was an avowed atheist.

British musician Freddie Mercury, lead singer for the rock band Queen, was of Parsi descent. Mercury, born Farrokh Bulsara, practiced Zoroastrianism. Mercury died of complications from AIDS in 1991, and his London funeral was performed by a Zoroastrian priest.

Zoroastrian god Ahura Mazda served as the namesake for Japanese automaker Mazda Motor Corporation. The company hoped that an association with the “God of Light” would “brighten the image” of their first vehicles.

American novelist George R.R. Martin, creator of the fantasy series A Song of Ice and Fire, which was later adapted into the H.B.O. series Game of Thrones, developed the legend of Azor Ahai from Zoroastrianism.

In it, a warrior demigod, Azor Ahai, defeats darkness with the help of the deity R’hllor, a fire god which Martin may have modeled after Ahura Mazda.

Sources

Zoroaster; BBC.
The Genetic Legacy of Zoroastrianism in Iran and India: Insights into Population Structure, Gene Flow, and Selection; The American Journal of Human Genetics.
The ancient Persian god that may be at the heart of 'Game of Thrones’; The Washington Post.
Mazda-Go 3-wheeled trucks (1931~); Mazda.
The Last of the Zoroastrians. TIME.
Zoroastrianism: Zorostudies.











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