35 Nowruz, czyli irański Nowy Rok,.. czyli pożegnanie Zimy i przywitanie Wiosny,.. choć nie tylko tego… :-)

Kurdowie świętujący Nouruz w Stambule.

(Ten zwyczaj oczywiście „nic ale to nic” Nam Słowianom nie przypomina, nieprawdaż… (?!!) …a jeśli już,.. no to jest to pewno to magiczne tzw. zapożyczenie od-irańskie,.. jak tfierdzo niektórzy allo-allo mondrale… hehehe)

W końcu puszczam ten wpis, bo leżał u mnie i kisł już ze dwa lata i jakoś nigdy nie mogłem zebrać się, żeby go skończyć… No to go teraz kończę, bo kończę ostatnio kilka różnych spraw związanych z Irańczykami, ich językiem, tradycją i kulturą i ich pochodzeniem… Od-Pra-Słowiańskim,.. i zaczynam nowe, związane z Naszą Prastarą Pra-Słowiańską Łowiecką Tradycją z Północy,.. jakby ktoś tego jeszcze nie umiał zrozumieć…

W tym Nowym Roku zamierzam ostatecznie bezlitośnie wykończyć i skończyć z tzw. zapożyczeniami od-irańskimi, rzekomo odnajdywanymi w języku słowiańskim,.. jak i z wszystkimi tymi, którzy głoszą te nielogiczne, przeciw-słowiańskie krętactwa!!!

Także… Jamroszko, Makuch, Jagodziński i reszta allo-allo… Idę po was, jak Światosław Wielki poszedł na Chazarię!!! 🙂

Proszę zwrócić uwagę, że zwał, jak zwał Norooz, Nawrouz, Newroz, Novruz, Nowrouz, Nowrouz, Nawrouz, Nauryz, Nooruz, Nowruz, Navruz, Nevruz, Nowruz, Navruz,.. itd, dziwnie jakoś tak po „polsku” brzmi, patrz Nowyrok… Zwróciłem na to uwagę już dawno temu, no ale to może być tylko tzw. etymologia ludowa,.. bo oczywiście np. słowiański RoK „nie mógł” stać się irańskim ReZ+aNH (rəzaŋh)… a może jednak mógł, patrz:

RoK/H/G -> RoS/Z/C… a o+KRa”G i oKRa”GL”y RoK oczywiście znaczeniowo „nic a nic nie mają ze sobą wspólnego”… 😉

A… pierwszego członu słowa NeW+Ro”Z tłumaczyć raczej nikomu nie trzeba, nieprawdaż?

http://pl.wikipedia.org/wiki/Nouruz

Nouruz (w zależności od języka również zapisywane jako Nevruz, Newroz, Navruz, Nowruz, Naurız, Nooruz, Novruz, Navrez) – tradycyjne irańskie święto nowego roku, obchodzone w dniu równonocy wiosennej, od 2010 obchodzone na arenie międzynarodowej (ang. International Nowruz Day^[1]).

Historia

Pierwotnie związane było z tradycją zaratusztriańską. W czasach Achemenidów święto było okazją do złożenia hołdu królowi perskiemu przez delegacje wszystkich ludów wchodzących w skład Imperium Perskiego. Ceremonie odbywały się w Persepolis.

Nazwa święta pochodzi z języka staroperskiego od słów nava (nowy) i rəzaŋh (dzień), i zachowuje swoje znaczenie również we współczesnym języku perskim نو روز nouruz. Obecnie święto Nouruz oprócz Iranu jest obchodzone także w Afganistanie, Tadżykistanie, Azerbejdżanie, Turkmenistanie, Kazachstanie, Tatarstanie, Sudanie, Indiach, Pakistanie, Bangladeszu, Bhutanie, Nepalu i Tybecie, na Zanzibarze, w wielu regionach Bliskiego Wschodu, Bałkanów, Kaukazu, a także w części Chin i Ameryki Północnej^[2].

10 maja 2010 zostało proklamowane przez Zgromadzenie Ogólne ONZ rezolucją A/RES/64/253, jako święto międzynarodowe i obchodzone jest 21 marca^[3]. W 2009 roku Nouruz zostało wpisane na listę niematerialnego dziedzictwa UNESCO^[4].

…..

I to tyle, co polskojęzyczna wiki ma do przekazania na ten temat,.. więc teraz tradycyjnie zajrzyjmy do jej angielskiej wersji, bo tam wiadomości jest jak zwykle dużo więcej! Przy okazji zwróciłem uwagę, że jej wpis poświęcony temu świętu „trochę” zmieniono… Upowszechniam więc starą i nową wersję tego samego, przy okazji póżniej wyjaśniając kilka ciekawostek…

…..

http://en.wikipedia.org/wiki/Nowruz

(Wersja sprzed około dwóch lat)

Nowruz (Persian: نوروز‎, IPA: [nouˈɾuːz], meaning „[The] New Day”) is the name of the Iranian New Year.^{[22][23][24][25][26][27][28]}

Nowruz marks the first day of spring or Equinox^[29] and the beginning of the year in the Persian calendar. It is celebrated on the day of the astronomical Northward equinox, which usually occurs on March 21 or the previous/following day depending on where it is observed. The moment the sun crosses the celestial equator and equalizes night and day is calculated exactly every year and families gather together to observe the rituals.

Nowruz is celebrated by people from diverse ethnic communities and religious backgrounds for thousands of years. It is a secular holiday for most celebrants that is enjoyed by people of several different faiths, but remains a holy day for Zoroastrians. It originated in Persia in one of the capitals of the Achaemenid empire in Persis (Fars)^[30] in Iran and is also celebrated by the cultural region that came under Iranian influence.^[31]

Origin

Nowruz is partly rooted in the religious tradition of Zoroastrianism or even older in tradition of Mitraism because in Mitraism festivals had a deep linkage with the sun light. The Persian festivals of Yalda (longest night) and Mehregan (autumnal equinox) and Tiregān (longest day) also had an origination in the Sun god (Surya). Among other ideas, Zoroastrianism is the first monotheistic religion that emphasizes broad concepts such as the corresponding work of good and evil in the world, and the connection of humans to nature. Zoroastrian practices were dominant for much of the history of ancient Persia (modern day Iran). Nowruz is believed to have been invented by Zoroaster himself, although there is no clear date of origin.^[32] Since the Achaemenid era the official year has begun with the New Day when the Sun leaves the zodiac of Pisces and enters the zodiacal sign of Aries, signifying the Spring Equinox. Nowruz is also a holy day for Sufi Muslims, Bektashis, Ismailis, Alawites,^[33] Alevis, Babis and adherents of the Bahá’í Faith.^[34]

The term Nowruz in writing first appeared in historical Persian records in the 2nd century AD, but it was also an important day during the time of the Achaemenids (c. 550–330 BCE), where kings from different nations under the Persian Empire used to bring gifts to the Emperor, also called King of Kings (Shahanshah), of Persia on Nowruz. The significance of Nowruz in the Achaemenid Empire was such that the great Persian king Cambyses II‚s appointment as the king of Babylon was legitimized only after his participation in the New Year festival (Nowruz).^[35]

(Wersja obecna)

Nowruz (Persian: نوروز‎‎ Nowruz; [nouˈɾuːz]; literally „New Day”) is the name of the Iranian New Year,^[30][31] also known as the Persian New Year,^[32][33] which is celebrated worldwide by the Iranian peoples, along with some other ethno-linguistic groups, as the beginning of the New Year.

It has been celebrated for over 3,000 years in Western Asia, Central Asia, the Caucasus, the Black Sea Basin and the Balkans.^{[34][35][36][37][38][39][40][41][42]} It marks the first day of the first month (Farvardin) in the Iranian calendar.^[43]

Nowruz is the day of the vernal equinox, and marks the beginning of spring in the Northern Hemisphere. It usually occurs on 21 March or the previous or following day, depending on where it is observed. The moment the sun crosses the celestial equator and equalizes night and day is calculated exactly every year, and families gather together to observe the rituals.

Although having Iranian and religious Zoroastrian origins, Nowruz has been celebrated by people from diverse ethno-linguistic communities for thousands of years. It is a secular holiday for most celebrants that is enjoyed by people of several different faiths, but remains a holy day for Zoroastrians.^[44]

(Wersja sprzed około dwóch lat)

Etymology

The term Nowruz is a Persian compound word and consists of:

• now (Old Persian nava) means „new”, descends from Proto-Indo-European *néṷos and has the following cognates: in Latin novus, German neu, Sanskrit náva, Russian novyj etc. The Persian pronunciation differs in the many dialects of the language: while the eastern dialects have preserved the original diphthong (IPA: [næuˈɾoːz]), the western dialects usually pronounce it with a different diphthong (IPA: [nouˈɾuːz]), and some colloquial variants (such as the Tehrani accent) pronounce it with a monophthong (no; IPA: [noːˈɾuːz]).

• rūz (for variant pronunciations see above) means „day” in Modern Persian, as did Middle Persian lwc (pronounced rōz or rōj). The original meaning of the word, however, was „light”. The term is descended from Proto-Iranian *raučah- (compare Avestan raocah „light; day”), itself derived from Proto-Indo-European *leṷk-, and is related to Sanskrit rúci, Latin lux, Armenian loys, Russian luč and, in fact, English light.^{[citation needed]}

Roz in Hindi is called Day. Nuw is New…. So in essence it is a New Day.

(Wersja obecna)

The term Nowruz is a Persian compound word, consisting of the words now and ruz. Now (Old Persian: nava), which means „new” and descends from Proto-Indo-European *néṷos, is cognate with English new, German neu, Latin novus, Russian novyj and Sanskrit náva. Ruz (Middle Persian: rōz, rōj; Avestan: raocah), which means „day” in Modern Persian, is descended from Proto-Iranian *raučah-, itself derived from Proto-Indo-European *leṷk-. The original meaning of the word, however, was „light”. It is related to Armenian loys, English light, Latin lux, Sanskrit rúci and Slovenian luč.^[45][46]

History and origin

Ancient roots

Although it is not clear whether Proto-Indo-Iranians celebrated a feast as the first day of the calendar, there are indications that Iranians may have observed the beginning of both autumn and spring, respectively related to the harvest and the sowing of seeds, for the celebration of the New Year.^[52] Mary Boyce and Frantz Grenet explain the traditions for seasonal festivals and comment: „It is possible that the splendor of the Babylonian festivities at this season led the Iranians to develop their own spring festival into an established New Year feast, with the name Navasarda „New Year” (a name which, though first attested through Middle Persian derivatives, is attributed to the Achaemenian period).” Since the communal observations of the ancient Iranians appear in general to have been a seasonal ones, and related to agriculture, „it is probable that they traditionally held festivals in both autumn and spring, to mark the major turning points of the natural year.”^[52]

Nowruz is partly rooted in the tradition of Iranian religions, such as Mitraism and Zoroastrianism. In Mitraism, festivals had a deep linkage with the sun light. The Iranian festivals such as Mehrgan (autumnal equinox), Tirgan, and the eve of Chelle ye Zemestan (winter solstice) also had an origin in the Sun god (Surya). Among other ideas, Zoroastrianism is the first monotheistic religion that emphasizes broad concepts; such as the corresponding work of good and evil in the world, and the connection of humans to nature. Zoroastrian practices were dominant for much of the history of ancient Iran. In Zoroastrianism, the seven most important Zoroastrian festivals are the six Gahambar festivals and Nowruz, which occurs at the spring equinox. According to Mary Boyce,^[53] „It seems a reasonable surmise that Nowruz, the holiest of them all, with deep doctrinal significance, was founded by Zoroaster himself”; although there is no clear date of origin.^[54] Between sunset on the day of the sixth Gahambar and sunrise of Nowruz, Hamaspathmaedaya (later known, in its extended form, as Frawardinegan; and today known as Farvardigan) was celebrated. This and the Gahambars are the only festivals named in the surviving text of the Avesta.

The 10th century scholar Biruni, in his work Kitab al-Tafhim li Awa’il Sina’at al-Tanjim, provides a description of the calendar of various nations. Besides the Iranian calendar, various festivals of Greeks, Jews, Arabs, Sabians, and other nations are mentioned in the book. In the section on the Iran calendar, he mentions Nowruz, Sadeh, Tirgan, Mehrgan, the six Gahambars, Farvardigan, Bahmanja, Esfand Armaz and several other festivals. According to him, „It is the belief of the Iranians that Nowruz marks the first day when the universe started its motion.”^[55] The Persian historian Gardizi, in his work titled Zayn al-Akhbār, under the section of the Zoroastrians festivals, mentions Nowruz (among other festivals) and specifically points out that Zoroaster highly emphasized the celebration of Nowruz and Mehrgan.^[56][57] (…)

…..

Oto co już można wyczytać z zacytowanych powyżej danych, napisanych przecież przez ofitzjalnych jęsykoznaftzóf:

„Now (Old Persian: nava), which means „new” and descends from Proto-Indo-European *néṷos, is cognate with English new, German neu, Latin novus, Russian novyj „

Prawo Brugmanna kłania się, czyli Pra-SŁowiańkie słowo NoWy JEST STARSZE NIŻ Staro-Perskie NaWa…, patrz zamiana dźwięku tzw. PIE zapisywanego znakiem o, na PÓŻNIEJSZY indo-irański dżwięk zapisywany znakiem a…

„Ruz (Middle Persian: rōz, rōj; Avestan: raocah), which means „day” in Modern Persian, is descended from Proto-Iranian *raučah-, itself derived from Proto-Indo-European *leṷk-. The original meaning of the word, however, was „light”. It is related to Armenian loys, English light, Latin lux, Sanskrit rúci and Slovenian luč.„

Po pierwsze proszę zwrócić uwagę na wymianę dźwięków w słowach Ro”Z, Ro”J, RaoCaH…

Po drugie proszę zwrócić uwagę, że to odtworzone RaoCaH (*raučah-) rzekomo pochodzi od tzw. PIE Leo”K *leṷk- ,.. czyli znów nastąpiła tu wymiana dźwięków, czyli dźwięk tzw. PIE zapisywany znakiem L,  został PÓŹNIEJ zamieniony w dźwięk zapisywany znakiem R… Przypomina to komuś coś? Jak nie no to podpowiem…

SL”oWo / SL”aWa -> SRaWaS… Tak, tak,.. TO TAKA SAMA ZAMIANA DŹWIĘKÓW, WIĘC PRA-SŁOWIAŃSKA SL”aWa… lub SL”oWo ISTNIAŁY WCZEŚNIEJ NIŻ TO STAROŻYTNE SANSKRYCKIE SRaWaS!!!

Co do wywiedzenia znaczenia tego odtworzonego tzw. PIE *leṷk- wrócę jeszcze w oddzielnym wpisie, bo UWAŻAM, ŻE TO NIE JEST PRAWDĄ, ŻE PIERWOTNE ZNACZENIE TEGO SŁOWA TO BYŁO ŚWIATŁO, A RACZEJ COŚ TO ŚWIATŁO PRZENOSI,.. ale o tym kiedy indzi! Teraz jednak pamiętajcie, że Lo”Cek, czyli Lo”CyFeR, to jest NASZ, SWOJSKI PRA-SŁOWIAŃSKI, I JAK NAJBARDZIEJ DOBRY CHŁOP!!! 🙂

Co do możliwości zmiany znaczenia Pra-Słowiańskiego słowa RoK, w Ro”Z, w znaczeniu „dzień”, patrz:

http://www.iranicaonline.org/articles/nowruz-i

(…) Nowruz in the Young Avesta: Although Nowruz is not mentioned in the surviving Young Avestan texts (that is, those composed by Zoroaster’s followers over an ill defined period, mainly, it seems, between about 1000 to 800 BCE), its dominant place in the devotional calendar is indicated by one particular development found in them. This is the creation of six annual one-day festivals called literally “Year-Times” yāirya ratavō (Air.Wb. cols. 1497-1498 s.v. ratu-), but which may be termed “Seasonal Feasts”. These, to judge from their individual names and their irregular scattering through the year, were old pastoral and farming feats that were now consecrated on the model of Nowruz to strengthen through observance the understanding of doctrine. The doctrine in their case was the fundamental one of the Heptad and the links of each of its divine members with one of the seven creations (see under AMƎŠA SPƎNTA). The six feasts are assigned to a creation and its divinity in the order given in the Zoroastrian creation myth (see BUNDAHIŠN), the sixth being that of mankind, which was under the especial care, through his Holy Spirit, of Ahura Mazdā; and only its name, Hamaspaθmaedaya, has yet to be satisfactorily explained. The seventh, that of fire, which quickens all the others, was under the guardianship of Aš́a (q.v.), one of whose helpers is Rapiθwina, the Spirit of fiery noon; and its feast is Nowruz itself. Nowruz is never treated as one of the Seasonal Feasts, but the chain of six leads up to it; and it is likely that its assignment to great Aš́a was inspired by its earlier links with Rapiθwina, Aš́a’s natural fellow worker and that this then led to the creation of the six Seasonal Feasts. (…)

UWAGA!!!
Zachowana zasada tzw. rough breathing, czyli wymiana dźwięku tzw. PIE zapisywanego znakiem S, na późniejszy zapisywany znakiem H!!! 🙂 A nie mówiłem, że od Albanii, przez Grecję, Anatolię i Iran ciągnie się pas zniekształceń językowych odpowiadający temu tzw. rough breathing czyli „starogreckiemu”, niememu H?!! 🙂

…..

http://www.iranicaonline.org/articles/gahanbar

GĀHĀNBĀR, Middle Persian name for the feasts held at the end of each of the six seasons of the Zoroastrian year. In the Avesta, seasons and feasts are both called yāirya ratavō (yearly times; Air Wb., cols. 1497-98, s.v. ratu-), and the term rad was still used in this sense in early Middle Persian, as was gāh (q.v.) in its meaning of “(appointed) time” (MacKenzie, 1970, pp. 264-66).(…)

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To tyle o wywodzeniu znaczenia „irańskiego” słowa NoW+Ro”Z, ale tak sobie jeszcze pomyślałem, że wrzucę tu tylko jedno słowo, którego ŻADNE Z POWYŻSZYCH ŹRÓDEŁ NIE WYMIENIŁO… Tym słowem będzie słowo No”W…

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https://pl.wikipedia.org/wiki/N%C3%B3w

Nów – w astronomii, jedna z faz Księżyca, w której Księżyc znajduje się między Słońcem a Ziemią, czyli jest w koniunkcji ze Słońcem patrząc z Ziemi. W tej pozycji cała strona Księżyca widoczna z Ziemi jest w cieniu, wobec czego Księżyc nie jest widoczny gołym okiem.

W większości języków europejskich nazwa nowiu w dosłownym tłumaczeniu brzmi: nowy księżyc, ponieważ w pierwotnym znaczeniu był to pierwszy widoczny fragment (sierp) Księżyca tuż po nowiu. Zjawisko to można zaobserwować nad zachodnim horyzontem w krótkim okresie między zachodem Słońca a zachodem Księżyca. Z tego powodu dokładny czas, a nawet data wystąpienia zjawiska z definicji zależy od położenia geograficznego obserwatora. Z astronomicznego punktu widzenia nów pojawia się wtedy, gdy jest w koniunkcji ze Słońcem w układzie ekliptycznym. Ten moment jest jednoznaczny i nie zależy od położenia, a w niektórych okolicznościach zbiega się z zaćmieniem Słońca.

Fazą przeciwną do nowiu jest pełnia, w której cały oświetlony obszar Księżyca jest zwrócony ku Ziemi.

W religiach

Zobacz też: Kalendarz księżycowy.

W wielu kulturach, które stosowały kalendarz księżycowy, fakt obserwacji Księżyca tuż po nowiu był równoważny z początkiem nowego miesiąca.

• Kalendarz muzułmański z definicji polega na obserwacji widoczności Księżyca tuż po nowiu. Na tej podstawie wyznaczane są daty kolejnych miesięcy. Z tego powodu nie można określić dokładnych dat z wyprzedzeniem (w szczególności ramadanu).
• W kalendarzu hebrajskim, dzień w którym Księżyc staje się widoczny po nowiu, Rosz Chodesz (hebr. ראש חודש, Początek miesiąca, dosłownie Głowa miesiąca), jest uznawany za drobne święto^[1][2][3].
• Niektórzy chińscy buddyści stosują dietę wegetariańską w czasie nowiu i pełni.

Określanie daty nowiu

Okres pomiędzy nowiami – lunacja – jest zmienny. Średni czas określany jako miesiąc synodyczny trwa około 29,53 dnia. Przybliżony wzór określający moment nowiu dla kolejnych miesięcy to:

d = 5 , 597661 + 29 , 5305888610 × N + ( 102 , 026 × 10 − 12 ) × N 2 {\displaystyle d=5,597661+29,5305888610\times N+(102,026\times 10^{-12})\times N^{2}}

gdzie N to liczba całkowita, przyjmująca wartość 0 dla pierwszego miesiąca w roku 2000, i zwiększana o 1, dla każdego kolejnego miesiąca synodycznego. Wynik d to liczba dni (wraz z ułamkiem) od 2000-01-01 00:00:00 na skali tzw. czasu ziemskiego^[4] używanego w efemerydach.

Przypisy

• Rosz Chodesz. Nów księżyca (pol.). [zarchiwizowane z tego adresu].
• Nowy miesiąc, nowy księżyc (pol.).
• Rosh Chodesh (ang.).

Czas ziemski (ang.) Terrestrial Time TT = TAI + 32,184s.

UWAGA!!!
Założę się, że te „hebrajskie” RoS”, RoSH, itp, że to także, jak „irański” Ro”Z pochodzi od Pra-SŁowiańskiego słowa RoK… 🙂

…..

https://pl.wiktionary.org/wiki/n%C3%B3w

nów (język polski)

wymowa:

IPA: [nuf], AS: [nuf], zjawiska fonetyczne: wygł. wymowa ^?/i

znaczenia:

rzeczownik, rodzaj męskorzeczowy

(1.1) astr. faza Księżyca, w której księżyc jest oświetlony przez Słońce w taki sposób, że z Ziemi widać wyłącznie jego zacienioną część

odmiana:

(1.1)

przypadek	liczba pojedyncza
mianownik	nów
dopełniacz	nowiu
celownik	nowiowi
biernik	nów
narzędnik	nowiem
miejscownik	nowiu
wołacz	nowiu

przykłady:

(1.1) Podczas nowiu jest bardzo ciemno.

kolokacje:

(1.1) Księżyc jest w nowiu

antonimy:

(1.1) pełnia

wyrazy pokrewne:

rzecz. Nowak f/m.-os.

uwagi:

(1.1) pojęcie „nów” dotyczy tylko Księżyca, więc „nów Księżyca” jest tautologią; obu wyrazów można użyć w jednym zdaniu, gdy „Księżyc” jest podmiotem, a „nów” dopełnieniem, a więc poprawne są zdania: „Księżyc jest dziś w nowiu” lub: „Dzisiaj jest nów”.

tłumaczenia:

• angielski: (1.1) new moon
• baskijski: (1.1) ilberri, ilargi berri
• esperanto: (1.1) novluno
• francuski: (1.1) nouvelle lune f
• hiszpański: (1.1) luna nueva f
• islandzki: (1.1) nýtt tungl n
• łaciński: (1.1) interlunium n
• niemiecki: (1.1) Neumond m
• nowogrecki: (1.1) νέα σελήνη f, νέο φεγγάρι n, νουμηωία f
• słowacki: (1.1) nov m

UWAGA!!!
Ze słowem NoWy słowo No”W oczywiście „nie ma nic wspólnego”,.. no bo przecież jakieś źródło napisałoby o tym, a nie napisało… 😉

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Chcę zwrócić uwagę jeszcze tylko na jedno „irańskie” słowo, związane z NoW+Ro”Z. Tym słowem jest Farvardin / FaRWaR+DiN… Zobaczmy co ono znaczy, bo i ono jakoś „dziwnie słowiańsko”, żeby nie napisać „po polsku” brzmi…

…..

https://en.wikipedia.org/wiki/Farvardin

Farvardin (Persian: فروردین‎‎, Persian pronunciation: [fæɾvæɾˈdiːn]^[1]) is the first month of the Solar Hijri calendar,^[1] the official calendar of Iran . Farvardin has thirty-one days.^[1] It is the first month of the spring season (Bahar), and is followed by Ordibehesht.

In three out of every four years, Farvardin begins on March 21 and ends on April 20 of the Gregorian calendar. In the remaining years, it begins on March 19 or 22, and ends on April 18 or 21.^{[citation needed]}

Its associated astrological sign in the tropical zodiac is Aries.^{[citation needed]}

…..

https://en.wiktionary.org/wiki/Farvardin

Etymology From Persian فروردین.

1. The first solar month of the Persian calendar.

UWAGA!!!
Ze słowem Farvardin, a właściwie ze znalezieniem jego jakiegokolwiek źródłosłowu mam straszliwy problem, ale wiem jak to obejść, bo wiążą się z nim inne słowa, jak: Fravashi, czy Faravahar… a także i współczesna nazwa języka preskiego, czyli Farsi…

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https://pl.wikipedia.org/wiki/Frawaszi

Faravahar – symbol frawaszi

Frawaszi (awest. fravaši) – w zaratusztrianizmie wieczna dusza każdego bytu (nawet Ahura Mazda ma swoją frawaszi), bliska koncepcji Anioła Stróża. W Aweście porównywana jest do ptaka z pięknymi skrzydłami.

Odegrały ważną rolę w czasie walk z Arymanem, podczas których zstąpiły na ziemię stając się jednymi z pięciu dusz ludzi, które nie giną w momencie ich śmierci. Każdy z wcielonych frawaszi ma w Niebie swój pierwotny, niebiański odpowiednik. Podstawowym źródłem informacji o Frawaszi jest Frawardin Jaszt (13 Jaszta, Awesta) ^[1].

Obraz aniołów opiekuńczych pojawiający się w chrześcijaństwie i judaizmie może być w dużej mierze zainspirowany właśnie frawaszi.

Przypisy

1. FRAVAŠI [w:] Boyce M., Encyclopedia Iranica, 10, Costa Mesa: Mazda (2001)

Bibliografia

• E. Wnuk-Lisowska, Anioły w zaratusztrianizmie, [w:] Księga o Aniołach, pr. zbiorowa pod red. Herberta Oleschko, Kraków, Wydaw. WAM, 2002, ISBN 83-7318-019-2

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https://en.wikipedia.org/wiki/Fravashi

Fravashi (fravaši, /frəˈvɑːʃi/) is the Avestan language term for the Zoroastrian concept of a personal spirit of an individual, whether dead, living, and yet-unborn. The fravashi of an individual sends out the urvan (often translated as ‚soul’) into the material world to fight the battle of good versus evil. On the morning of the fourth day after death, the urvan is imagined to return to its fravashi, where its experiences in the material world are collected to assist the next generation in their fight between good and evil. (…)

Etymology

The word fravashi is commonly perceived to have var- „to choose,” as its root. From reconstructed *fravarti (/rt/ clusters in Avestan usually appear as /š/), fravashi could then mean „one who has been selected (for exaltation).” The same root, in the sense of „to choose/profess a faith,” is found in the word fravarane, the name of the Zoroastrian credo.

Other interpretations take other meanings of var- into consideration: Either as var- „to cover” that in a bahuvrihi with fra- „to ward” provides „protective valor,” or a derivation from var- „to make/be pregnant” which gives „promoter of birth, birth-spirit.” One interpretation considers a derivation from vart- „turn” hence „turning away, departing, death.” The Epistles of Zadspram, a 10th century exegetical work, derives fravashi from fra-vaxsh „to grow forth.” (…)

UWAGA!!!
WaRT, czyli Z+WRoT, WRoTa, WRaCaC’/T’,.. itd!!!

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https://en.wikipedia.org/wiki/Faravahar

The Faravahar (Persian: فروهر) also known as Farr-e Kiyani (Persian: فر کیانی) is one of the best-known symbols of ancient Iran (Persia). It symbolizes Zoroastrianism and Iranian nationalism.^[1][2]

The Faravahar is the most worn pendant among Iranians and has become a secular national symbol, rather than a religious symbol. It symbolizes Good thoughts (Persian:پندار نیک pendār-e nik), Good words (Persian: گفتار نیک goftār-e nik) and Good deeds (Persian: کردار نیک kerdār-e nik), which are the basic tenets and principals of the Zoroastrianism. (…)

Etymology

The New Persian word فروهر is read as forouhar or faravahar (it was pronounced as furōhar in Classical Persian). The Middle Persian forms were frawahr (Book Pahlavi: plwʾhl, Manichaean: prwhr), frōhar (recorded in Pazend as 𐬟𐬭𐬋𐬵𐬀𐬭; it is a later form of the previous form), and fraward (Book Pahlavi: plwlt’, Manichaean: frwrd), which was directly from Old Persian *fravarti-.^[3][4] The Avestan language form was fravaṣ̌i (𐬟𐬭𐬀𐬎𐬎𐬀𐬴𐬌). (…)

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https://pl.wikipedia.org/wiki/J%C4%99zyk_perski

Język perski, nowoperski (per. فارسی fārsī) – język z grupy irańskiej języków indoeuropejskich, którym posługuje się ponad 50 mln mówiących, zamieszkujących głównie Iran (40 mln), Afganistan (7 mln) i Irak (200 tys.). Jest on jednocześnie lingua franca dla blisko 80 mln mieszkańców Środkowego Wschodu. Do języka perskiego przylgnęła też nazwa „drugi język Islamu”^[1][2][3][4] (po języku arabskim^[5]). (…)

UWAGA!!!
Nic tu nie ma o źródłosłowie słowo FaRSI... ani tymbardziej o wymienie dźwięków tzw. PIE zapisywanych znakiem P w późniejsze zniekształnoce F… 😦

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https://en.wikipedia.org/wiki/Persian_language

Persian (/ˈpɜːrʒən/ or /ˈpɜːrʃən/), also known by its endonym Farsi (فارسی fārsi [fɒːɾˈsiː] ( listen)), is one of the Western Iranian languages within the Indo-Iranian branch of the Indo-European language family. It is primarily spoken in Iran, Afghanistan (officially known as Dari since 1958),^[8] and Tajikistan (officially known as Tajiki since the Soviet era),^[9] and some other regions which historically were Persianate societies. It is mostly written in the Persian alphabet, a modified variant of the Arabic script. (…) Persian gets its name from its origin at the capital of the Achaemenid Empire, Persis (modern-day Fars Province), hence the name Persian (Farsi).^[14] A Persian-speaking person may be referred to as Persophone.^[15] (…)

Etymology

Persian language name in Persian

In Persian, the language is known by several names:

• Western Persian, Parsi (پارسی pārsi) or Farsi (فارسی fārsi or زبان فارسی zabān-e fārsi) has been the name used by all native speakers until the 20th century. Since the latter decades of the 20th century, for political reasons, in English, Farsi has become the name of the Persian language as it is spoken in Iran. (…)

(…)

Persian language name in English

Persian, the historically more widely used name of the language in English, is an anglicized form derived from Latin *Persianus < Latin Persia < Greek Περσίς Persís „Persia”,^[24] a Hellenized form of Old Persian Pārsa.^[25] According to the Oxford English Dictionary, the term Persian as a language name is first attested in English in the mid-16th century.^[26] Native Iranian Persian speakers call it Fārsi.^[27]

Farsi is the Arabicized form of Pārsi, subsequent to Muslim conquest of Persia, due to a lack of the phoneme /p/ in Standard Arabic (i.e., the /p/ was replaced with an /f/).^[28][29][30] The origin of the name Farsi and the place of origin of the language which is Fars Province is the Arabicized form of Pārs.^[28][29][30] In English, this language has historically been known as Persian, though Farsi has also gained some currency. According to the Oxford English Dictionary, the term Farsi was first used in English in 1926, while Parsi dates to 1790.^[27]

Farsi is encountered in some linguistic literature as a name for the language, used both by Iranian and by foreign authors.^[31]

In South Asia the word Farsi refers to the language while Parsi describes the people of Persian origin, particularly Zoroastrians. (…)

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Czyli Fravardin, Fravashi, Faravahar, Farsi pochodzą od wcześniejszych postaci zaczynających się dźwiękiem… P, czyli PRa+WaR+DiN, PRa+WaSHi, PRa+WaHaR, PaRSi,.. czyli… wg mnie PRa+WaR+DiN, to PieR+WS”y DzieN’, PRa+WaSHi, to FRo”Wa+Ja”CY / PL”yWa+Ja”Cy lub jak PRa+WaHaR, to PRo+WaDza”+Cy, a PaRSi, PeRS+oWie.. to PieRW+Si… jak Zaratusztra, który PieRWS”y wymyślił tradycję pustynną… 😦

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Dodatkowo:

http://www.payvand.com/news/12/mar/1176.html

The Origin, History & Symbolism of No Ruz (Nowruz)

http://www.iranchamber.com/calendar/articles/iranian_months.php

Iranian Months, their origins and origin of the names

http://aramis.obspm.fr/~heydari/divers/ir-cal-eng.html

A concise review of the Iranian calendar

http://www.zoroastrian.org/articles/Zoroastrian%20Priest%20in%20the%20Avesta.htm

THE ZOROASTRIAN PRIEST IN THE AVESTA © 1992 by Ali A. Jafarey(1)

Was Asho Zarathushtra Spitama, the Founder of the Good Religion, a priest by birth and profession? Did he perpetuate the priestly class in the new order? Was the priestly class a hereditary system before and after Zarathushtra? Is the present custom of hereditary priesthood a Zarathushtrian tradition? Is the initiation of a minor boy into priesthood an age-old custom? Does initiation into priesthood mean memorizing unintelligible recitations in Avesta and Pazend and learning how to perform equally unintelligible rituals? Is priesthood confined to the male gender only? The answers to these questions, and perhaps many more, may be found by examining the passages in the extant Avesta which deal with the priestly profession. Here is an attempt. It will, however, not go into details to reconstruct the simple rituals performed in the Gathic age and the elaborate rites current during the later Avestan period, a subject partially presented in the author’s book Zarathushtrian Ceremonies, a reconstruction based on the Gathas.

The Avesta remains the main source of our information. If not composed entirely by the priests, it has definitely been preserved by them alone. In fact, we owe the extant Avesta–as our ancestors did for what is extinct now–with its fair accuracy, to the sharp, faithful memory of the priests, and they deserve full credit for this. It should, therefore, speak about them more than any other professionals. However, we know that a part of the Avesta has been lost. We shall refer, if necessary, to Pahlavi writings to find the missing clues. Fortunately, the Denkard in Pahlavi of 9th century CE has left us with a fairly good list of the contents of the Sassanian collection of the twenty-one Avestan nasks. We have the Pahlavi commentaries of most of the Avestan passages which deal with the priestly class. In addition, the reports on Iranian priests left by Greek historians may also prove of some help.

The terms used in the Avesta which could be translated as „priest” are numerous. The main term isâthravan (Pahlavi âsravan, âsron, âsrok; Zoroastrian Persian âsrûn). Aethrapaiti (Pahlavi erpat, herpad; Persian hîrbad; Parsi Gujarati ervad), a „school-master,” is used today to mean an ordained priest. Besides, ahu and ratu of the Gathas have been rendered in Pahlavi as ahu or xvatây (Persian xodây or sardâr, Sanskrit swâmi–meaning lord and master) and dastvar (Persian dastûr, Sanskrit gurû–meaning teacher, preceptor, leader, director). Although the Gathic magavan, member of the Zarathushtrian fellowship Maga (S 6.7, 16.15 = Y 33.7, 51.15), has never been used in the Later Avesta, Old Persian magu (Greek magoi, English magus, plural magi) and the subsequent Pahlavi magopat, mowbad; Persian mobad, mobed) mean a member of the priestly class. There are eight functional terms: zoatar, hâvanân, âtrevakhsh, frâberetar, âberet, âsnâtar, raethwishkara, and sraoshâvareza.

In addition to the above-mentioned terms there is Vâstar, a term never used for „priest”. It occurs twice in the Avesta and that too in the Gathas alone–Yatha Ahu and Song 2.1. And lastly, there is a Gathic term mâñthran which too has never been used for the function. We shall, in our study, briefly discuss each of them and see which word stands for „priest” and which does not. We shall begin with the Gathic and then refer to others parts of the Avesta.

Gathic References

The five Gathas, from Yathâ Ahû to  Airyemâ Ishyâ (Songs 1-17 = Yasna 27.13,14; 28-34; 43-51; 53; 54.1), are the only words of Asho Zarathushtra. Of the above terms, we have six only: ahu, ratu, vâstar, mâñthran, magavan, and zaotar.

Literally ahu means „Being” and therefore a dignitary. It is the same word as „ahura” which, with an addition of an emphasizing suffix ra, means „the Being,” Lord, God. The main task of the ahu, according to the Gathas, is to cleanse the oppressed world from „fury, rapine, outrage, and aggression” and „to „repel the fury of the wrongful.”(S 2.1-2) It generally occurs with ratu, and applies to Zarathushtra only. It is, therefore, discussed here along with ratu. As already said, it is rendered as „lord” and „master.”

Although ratu, originally a „righteous and precise leader,” has not survived in its original meaning or as an exclusive term for priest, we shall discuss it also, because it has been, as already said, rendered as dastavar/dastur in Pahlavi/Zoroastrian Persian writings for a leading judge-priest. It has survived as rad in Pahlavi, meaning „spiritual chief, master, leader,” and in Persian, meaning „wise, scholar” and conventionally „brave, hero.”

The Gathic term ratu is derived from eret, meaning „to do right, to act properly.” It means the righteous leader who guides people with his constructive plans and programs, to peace, prosperity, happiness, and bliss. The term has been used six times in the Gathas. These instances describe the position and the functions of a ratu. „The leader of the living world … offer[s] civilization, nourishment, and strength,” and „acts with righteousness.” (S 2.2, 2.6 = Y 29) „According to the Primal Principles of Life, the leader, with his actions, does full justice to the wrongful and to the righteous, as well as to the person whose falsity is combined with his probity.”(S 6.1 = Y 34) A leader is a life-healer who inspires one „through good mind and protects [him or her] with[in] the divine dominion.” (S 9.16 = Y 44)> A „true leader of the lawful … is a humble intellectual” and as a settler, strengthens the world with righteousness by his proper actions.(S 16.5 = Y 51) He is chosen by a world groaning under „fury, rapine, outrage, and aggression” to render it rehabilitated and led to „true civilization.”(S 2 = Y 29)

To sum up the Gathic concept of a leader (ratu), he or she is a humble, yet inspiring intellectual who justly leads the righteous and wrongful as well as the intermediates to promote the living world to peace and prosperity, and ultimately to wholeness and immortality.

In an eulogy in honor of Zarathushtra in the Farvardin Yasht, it is poetically said that the very Primal Principles of Life he expounded in his songs wished him to be the lord (ahu) and leader (ratu).(Yt 13.92) Other parts of the Avesta acknowledge Zarathushtra as the „first and foremost lord and leader of the material world, particularly human beings,” … because it was he who conveyed „the entire thought-provoking message, the righteous teaching” to humanity.(Yt 13.41; 90-92, 152; Y 70.1; Vp 2.4; 11.21; 16.3) In fact, „Zarathushtra is the lord and leader” of all the people whom „Ahura Mazda knows better for their veneration done in accordance with righteousness.”(Vp16.3) The Later Avesta forgets that the leader is to be „chosen” by the people and considers his leadership as an appointment by God.(Yt 5.89; 8.44) It is a deviation from the Gathic concept of free will and choice, the first deviation noticed so far. Zarathushtra’s son Urvatad-nara is strangely mentioned as „lord and leader” of the legendary refuge of King Yima Khshaeta (Jamshid) in an out of context passage.(V 2.43)

Vâstar, derived from vas, „to settle” and its causative form of vâs, „to settle others,” literally means „one who settles and rehabilitates people,” In the Yatha Ahu formula and Song 2, Vâstar stands for Zarathushtra alone, because, once chosen as the good lord and righteous leader of mankind, he rehabilitates the drigu, the oppressed, who are deprived of their rights. It, therefore, means „settler, rehabilitator.” Vâstra, the other derivative, which means „settlement,” is used by Zarathushtra for his movement aimed at settling the oppressed, displaced, unproductive, parasitical, or nomadic peoples in an activated world-promoting Fellowship of a settled life. Vâstrya means a settled person, one belonging to vâstra. But some translators, intentionally or unintentionally, have followed the Pahlavi rendering of vâstar and vâstrya as „shepherd,” and vâstra as „pasture” to render Zarathushtra a shepherd who had risen to protect cattle from cruelty. Others have been more kind and have conventionally translated the three cognat terms as pastor, pasture, and pasturage with a spiritual tint and religious meaning and have elevated him to be a Shepherd of human sheep. Perhaps they have Jesus Christ, Christian pastors, and Krishna Gopâl in view. (…)

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WaS+TaR, czyli… WoDz, WoZ’+NiCa, WioD+a”Cy (do WoDy), WieDz+ąCy (gdzie WoDa jest), itd… Czyżby i stąd WiJaSa, WaJSia, itd?!!… No ale i to jest tematem na oddzielny długi wpis… 🙂