Perso-Aryan Studies
20.03.202517:55
📝 The significance of the New Year (nōgrōz)
📝 This short text describes two kinds of new year:
1. The first day of Fravardīn was the start of the “calculated” year consisting of 365 days and six hours and fraction of an hour;
2. The sixth day of Fravardīn was the start of the new year after the edict of Yima Xšaēta.
📝 As we see, this evidence confirms the thesis that the “calculated” year (ušmurdīg) was not the fixed 365-day year (the so-called “civil” year), but a sideral year.
From the Codex TD 26:
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🔥Perso-Aryan Studies
@PersoAryan
📝 This short text describes two kinds of new year:
1. The first day of Fravardīn was the start of the “calculated” year consisting of 365 days and six hours and fraction of an hour;
2. The sixth day of Fravardīn was the start of the new year after the edict of Yima Xšaēta.
📝 As we see, this evidence confirms the thesis that the “calculated” year (ušmurdīg) was not the fixed 365-day year (the so-called “civil” year), but a sideral year.
From the Codex TD 26:
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🔥Perso-Aryan Studies
@PersoAryan
07.06.202415:32
📝 Some Sayings of Kavi Vīštāspa
♦️The present saying is attributed to Vīštāspa. Note that here, Zurvān ‘Time’ is described as drōzan (OPers. draujana-) ‘lying’. From the Codex TD 26.
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♦️The present saying is attributed to Vīštāspa. Note that here, Zurvān ‘Time’ is described as drōzan (OPers. draujana-) ‘lying’. From the Codex TD 26.
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Кайра бөлүшүлгөн:
پارسی‌انجمن
14.03.202406:15
🔻پارسی‌انجمن: فرهنگِ زبانِ سُغدیِ رهامِ اشه، A Compendious Sogdian Dictionary، به زبانِ انگلیسی، در ۱۶۷۱ رویه و دو پوشینه و در اندازه‌ی بزرگ چاپخش شد.
🔻فرهنگِ سغدیِ اشه کم‌وبیش دربردارنده‌ی همه نبشته‌های سغدی در بیش از هزار سال (از سده‌ی یکم تا یازدهم ترسایی) است، از سنگ‌نبشته‌ها گرفته تا نبشته‌های سغدی‌ای که ترسایان از سوریگ (سریانی) به سغدی برگردانده‌اند یا از چینی بدین زبان گزارده‌اند یا خود سغدیان که مزدیسن بوده‌اند نبشته‌اند (مانندِ پیمانِ زناشویی و نامه‌های کهنِ بر جای مانده بدین زبان و نبشته‌های یافته در مُغ‌تپه که ازآنِ واپسین شاهِ سغد، دیواشتیچ، است که با تازیان در نبرد بود).
👈 برایِ آگاهیِ بیشتر «بدین جای» درنگرید.
پارسی‌انجمن 🔻
@Parsi_anjoman
🔻فرهنگِ سغدیِ اشه کم‌وبیش دربردارنده‌ی همه نبشته‌های سغدی در بیش از هزار سال (از سده‌ی یکم تا یازدهم ترسایی) است، از سنگ‌نبشته‌ها گرفته تا نبشته‌های سغدی‌ای که ترسایان از سوریگ (سریانی) به سغدی برگردانده‌اند یا از چینی بدین زبان گزارده‌اند یا خود سغدیان که مزدیسن بوده‌اند نبشته‌اند (مانندِ پیمانِ زناشویی و نامه‌های کهنِ بر جای مانده بدین زبان و نبشته‌های یافته در مُغ‌تپه که ازآنِ واپسین شاهِ سغد، دیواشتیچ، است که با تازیان در نبرد بود).
👈 برایِ آگاهیِ بیشتر «بدین جای» درنگرید.
پارسی‌انجمن 🔻
@Parsi_anjoman
12.03.202517:55
📝 The last intercalation: Some remarks on the Persian calendars
📝 The main source mentioning the last intercalation in the Sasanian times is Bērōnī’s accounts in his early work on the chronology of ancient nations, the Vestiges of the Past Centuries, and also in his later masterpiece consisting of an encyclopedia of astronomical sciences, the Canon Masudicus. However under the pretext that there is a contradiction in Bērōnī’s accounts as he has given two different “dates” for the same alleged intercalation, i.e. in the reign of Yazdegird I and in that of Pērōz, the historical existence of the intercalary cycle in the Persian calendric system has been thoroughly discredited. It is surprising to see the non-attentive reading of Bērōnī’s accounts of the intercalation of the Persian calendar in its history; and, moreover, if we review most of the modern authors on the subject, their lack of familiarity with both the Perso-Aryan vision and the elements of Persian calendars is astounding.
📝 In his Chronology, Bērōnī draws forth his account from the Mazdayasnian books which treat of the calendar of Persian festivals , and also from the set of astronomical tables of the Persian astronomers, the Zīg ī Šahriyārān ; his account is not a mere translation of Persian texts, but it is often accompanied by a commentary that could be used as a basis for a mathematical assessment. In his Canon, Bērōnī summarizes his previous account while correcting some minor errors.
📝 The present article deals with the question of the last intercalation made by Persian astronomers as described by Bērōnī.
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🔥Perso-Aryan Studies
@PersoAryan
📝 The main source mentioning the last intercalation in the Sasanian times is Bērōnī’s accounts in his early work on the chronology of ancient nations, the Vestiges of the Past Centuries, and also in his later masterpiece consisting of an encyclopedia of astronomical sciences, the Canon Masudicus. However under the pretext that there is a contradiction in Bērōnī’s accounts as he has given two different “dates” for the same alleged intercalation, i.e. in the reign of Yazdegird I and in that of Pērōz, the historical existence of the intercalary cycle in the Persian calendric system has been thoroughly discredited. It is surprising to see the non-attentive reading of Bērōnī’s accounts of the intercalation of the Persian calendar in its history; and, moreover, if we review most of the modern authors on the subject, their lack of familiarity with both the Perso-Aryan vision and the elements of Persian calendars is astounding.
📝 In his Chronology, Bērōnī draws forth his account from the Mazdayasnian books which treat of the calendar of Persian festivals , and also from the set of astronomical tables of the Persian astronomers, the Zīg ī Šahriyārān ; his account is not a mere translation of Persian texts, but it is often accompanied by a commentary that could be used as a basis for a mathematical assessment. In his Canon, Bērōnī summarizes his previous account while correcting some minor errors.
📝 The present article deals with the question of the last intercalation made by Persian astronomers as described by Bērōnī.
👉 Read More
#Articles
🔥Perso-Aryan Studies
@PersoAryan
05.06.202416:21
📝 A banquet of Anōšervān (Husrav son of Kavād)
♦️In the Šāhnāma (M 41), Firdōsī told the story of the seven banquets (bazm) of Anōšervān (Chosroes I) who gave a series of entertainments at which he bade the high priests and great men assemble at the palace with the sages, and asked about various subjects belonging to the wisdom-literature. In the Codex TD 26, we find another banquet of Anōšervān to the sages.
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🔥Perso-Aryan Studies
@PersoAryan
♦️In the Šāhnāma (M 41), Firdōsī told the story of the seven banquets (bazm) of Anōšervān (Chosroes I) who gave a series of entertainments at which he bade the high priests and great men assemble at the palace with the sages, and asked about various subjects belonging to the wisdom-literature. In the Codex TD 26, we find another banquet of Anōšervān to the sages.
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🔥Perso-Aryan Studies
@PersoAryan
12.03.202419:52
📝 The lost folio of the Memorial of Vazurgmihr
♦️It is fortunate that, it was found, in the codex TD 26, along with other fragments and texts, the folio that is missing in all manuscripts containing the treatise Āyādgār ī Vazurgmihr.
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🔥Perso-Aryan Studies
@PersoAryan
♦️It is fortunate that, it was found, in the codex TD 26, along with other fragments and texts, the folio that is missing in all manuscripts containing the treatise Āyādgār ī Vazurgmihr.
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🔥Perso-Aryan Studies
@PersoAryan
10.06.202415:06
📝 Edict of Husrav son of Kavād
♦️This Edict refers to a proclamation by Chosroes I (Anōšagruvān), according to which it is forbidden for any one, being son of a merchant or an artisan, to train for the dīvān and or the office of secretary in any part of Ērānšahr –while peasants could become scribes. Stories have been told of this forbidding. Fortunately, the Codex TD 26 has preserved the edict.
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🔥Perso-Aryan Studies
@PersoAryan
♦️This Edict refers to a proclamation by Chosroes I (Anōšagruvān), according to which it is forbidden for any one, being son of a merchant or an artisan, to train for the dīvān and or the office of secretary in any part of Ērānšahr –while peasants could become scribes. Stories have been told of this forbidding. Fortunately, the Codex TD 26 has preserved the edict.
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🔥Perso-Aryan Studies
@PersoAryan
04.06.202406:25
📝 The story of Ādurbād son of Zardušt who wanted to become the chief priest of Ērānšahr
♦️This story is found in the Codex TD 26. Ādurbād, being capable to recite the Avesta and Zand by heart, decided to go to the court of Vahrām in pursuit of a high position among the Magi, that is, the office of chief priest. On the road, he met a wise shepherd who asked her questions, but he could not answer.
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🔥Perso-Aryan Studies
@PersoAryan
♦️This story is found in the Codex TD 26. Ādurbād, being capable to recite the Avesta and Zand by heart, decided to go to the court of Vahrām in pursuit of a high position among the Magi, that is, the office of chief priest. On the road, he met a wise shepherd who asked her questions, but he could not answer.
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🔥Perso-Aryan Studies
@PersoAryan
08.02.202418:20
📖 Raham Asha, A Compendious Sogdian Dictionary, 7 Vols. Alain Mole, 2024, ISBN 978-2-9579653-3-5, EAN 9782957965335.
♦️This vocabulary is based upon Sogdian material covering the period from the 1st century (A.D.) up to the 11th century.
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👈 برایِ آگاهیِ بیشتر «بدین جای» درنگرید.
☘️To purchase, click here.
#Books
🔥Perso-Aryan Studies
@PersoAryan
♦️This vocabulary is based upon Sogdian material covering the period from the 1st century (A.D.) up to the 11th century.
👉 Read More
👈 برایِ آگاهیِ بیشتر «بدین جای» درنگرید.
☘️To purchase, click here.
#Books
🔥Perso-Aryan Studies
@PersoAryan
08.06.202417:03
📝 An admonition of a wise
♦️From the Codex TD 26.
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♦️From the Codex TD 26.
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🔥Perso-Aryan Studies
@PersoAryan
11.04.202416:09
♦️ فرهنگستانِ دانشهای تاجیکستان (National Academy of Sciences of Tajikistan) برگزار می‌کند: گفتارِ رَهامِ اشه اَبَر زبان و دبیره‌ی ناشناخته‌ی سنگ‌نبشته‌ی الماسی
🕤 زمان: ۲۴ فروردین (۱۲ آوریل)، ۹:۳۰ بامداد به گاهِ دوشنبه، سمرقند و بخارا، ۸ بامداد به گاهِ تهران
👈 نشانیِ نشست در زوم:
https://us06web.zoom.us/j/87309617729?pwd=CnU6dzHojo4LBNsA2LJT9knnKdjKXG.1
شناسه‌ی نشست:
873 0961 7729
شماره‌ی دسترسی:
350381
🔥Perso-Aryan Studies
@PersoAryan
🕤 زمان: ۲۴ فروردین (۱۲ آوریل)، ۹:۳۰ بامداد به گاهِ دوشنبه، سمرقند و بخارا، ۸ بامداد به گاهِ تهران
👈 نشانیِ نشست در زوم:
https://us06web.zoom.us/j/87309617729?pwd=CnU6dzHojo4LBNsA2LJT9knnKdjKXG.1
شناسه‌ی نشست:
873 0961 7729
شماره‌ی دسترسی:
350381
🔥Perso-Aryan Studies
@PersoAryan
Көрсөтүлдү 1 - 11 ичинде 11
Көбүрөөк функцияларды ачуу үчүн кириңиз.