ZOROASTER

Zoroaster was born in Northeast Iran or Southwest Afghanistan. He was born into a Bronze Age culture with a polytheistic religion (the worship of many gods), which included animal sacrifice and the ritual use of intoxicants. This religion was quite similar to the early forms of Hinduism of the Indus Valley.
The name Zoroaster is a Greek rendering of the name Zarathustra. He is known as Zarathusti in Persian and Zaratosht in Gujarati.
Zoroaster's birth and early life are little documented. What is known is recorded in the Gathas - the core of the Avesta, which contains hymns thought to be composed by Zoroaster himself. Born into the Spitama clan, he worked as a priest. He was a family man, with a wife, three sons and three daughters.
Zoroaster rejected the religion of the Bronze Age Iranians with their many gods and oppressive class structure, in which the Karvis and Karapans (princes and priests) controlled the ordinary people. He also opposed animal sacrifices and the use of the hallucinogenic Haoma plant (possibly a species of ephedra) in rituals.
The vision of Zoroaster
When Zoroaster was thirty years old he had a divine vision of God and his Amesha Spentas during a ritual purification rite. This vision radically transformed his view of the world, and he tried to teach this view to others.
Zoroaster believed in one creator God, teaching that only one God was worthy of worship. Furthermore, some of the deities of the old religion, the Daevas (Devas in Sanskrit), appeared to delight in war and strife. Zoroaster said that these were evil spirits and were workers ofAngra Mainyu, God's adversary.

PRAYER BOOK ---- AVESTA

PRAYER BOOK -- AVESTA
The Avesta is a compilation of all Zoroastrian prayers, which were composed over several centuries, some dating back to more than 3000 years. The Avesta, also known as the Holy Book or the Prayer Book of the Zoroastrians, was committed to writing in the mid-first millennium CE (Common Era). Before this time it had been transmitted orally from one generation to the next.
The Avesta is composed in two languages: Avestan and Pahalavi. Avestan is a very ancient language and is similar to Sanskrit, the language of the Rigveda, one of the religious books of the Hindus. The similarity between Avestan and Vedic Sanskrit is due to a common heritage. More than 4000 years ago, i.e. before 2000 BCE (Before Common Era), the Indo-Iranians used to live together in the Southern Steppes of Asia. Around 2000 BCE a tribe called Aryans split into two groups: one group went southwest towards modern day Iran and came to be known as the Iranians and the other group went southeast towards India and came to be known as the Vedic Indians. The Indians developed the Sanskrit language while the Iranians independently developed the Avestan language but because of the common Indo-Iranian root many words in the two languages are quiet similar.
The parts of the Avesta in Avestan language can be seperated into texts in "Old Avestan" and "Young(er) Avestan". Old Avestan is a language closely akin to the oldest Indic language found in the oldest part of the Rigveda, and on archeological and linguistic grounds could be dated to the first half of the 2nd millennium BCE. Young Avestan represents a changed form of the language, linguistically close to Old Persion which was spoken by Iranian tribes, who called themselves Parswa (Persian) and lived in northwestern Iran from 9th century BCE.
Hundreds of years later, the language of the Iranians again changed and Pahalavi became the religious language of Persia. Pahalavi is a Middle Persian language and many prayers in the Avesta, composed after the 5th century CE, are in Pahalavi. The term Pazend has also been mentioned as one of the languages of the Zoroastrian religious scriptures; however, Pazend is not a language and this term will be explained later. Over the centuries, many Zoroastrian scriptures were destroyed due to the invasion of Persia by the Greeks, Arabs and Mongols. However, all the original teachings of Zarathushtra (called Gathas, which literally means "songs") have survived because they were memorized by each generation of Zoroastrian Priests and transmitted orally from one generation to the next, for thousands of years.
Prior to Zarathushtra, the Indo-Iranians used to worship many Gods, called Ahuras in Avestan and Asuras in Vedic Sanskrit. Both words come from the root Asu, which means vital force or the life giving force. Zarathushtra taught that there is only one God whom he called Ahura Mazda or Mazda Ahura. Since Mazda means the wise one, many scholars have translated the term Ahura Mazda as Lord of Wisdom.
Prayers in the AvestaGathasThe original teachings of Zarathushtra are compiled into hymns called the Gathas (songs). Zarathushtra composed his hymns in the Old Avestan language, a living language of his time. But Avestan was only a spoken language at that time, for it did not have a script and so there was no reading or writing. During Zarathushtra's time, priestly seers, who sought through study and meditation to reach direct communion with the divine, used poetic style of composition. The Gathas, like the Hindu Vedas, were composed in poetic rather than prose form because it is easier to memorize poetry than prose. Thus, for several centuries, the Gathas were passed down orally from one generation to the next.
The Gathas contain about 6000 words and are incorporated into 17 chapters, called hâitis. These 17 hâitis contain 241 verses. Almost two thousand years after Zarathushtra, the 17 haitis of the Gathas were compiled into 5 parts and each part was named after its opening word. The names of the 5 Gathas are:(1) Ahunavaiti Gatha, the song containing the Ahuna Vairya (a prayer)(2) Ushtavaiti Gatha, the song containing wishes(3) Spentamainyu Gatha, the song of the Life-giving Inspiration(4) Vohukhshathra Gatha, the song of the Good Command(5) Vahishtoishti Gatha, the song of the Best Ritual.
Each of the 5 Gathas, as we know them today, starts with a Khshnuman, an introduction, composed in Pahalavi language, and also ends with a few additional sections in Pahalavi. In the first Ahunavaiti Gatha, Zarathushtra starts his prayers with the words:
hyâ ýâsâ nemanghâ ustânazastô rafedhrahyâ manyêush mazdâ
In humble adoration, with hands outstretched I pray to You, O Mazda!
Three paragraphs in the Atash Nyaish prayer, a liturgy to Fire, are from the Ahunavaiti Gatha and the first paragraph starts with the words:
us môi uzâreshvâ ahurââramaitî tevîshîm dasvâ
which means:
O Ahura, rise within me,grant me steadfastness of purpose,
and the third paragraph end with the words:
mananghascâ vanghêush mazdâi shyaothanahyâ ashâi ýâcâ uxdhaxyâcâ seraoshem xshathremcâ! (Ahunavaiti Gatha: 33.12 to 33.14)
The first paragraph of the Kemna Mazda, recited during the Kusti prayer, is from the 2nd Ushtavaiti Gatha. It starts with the words:
kêm-nâ mazdâ mavaitê pâyûm dadât ends with:
tãm môi dãstvãm daênayâi frâvaocâ.and the meaning of this paragraph is explained later.
In the 5th Gatha, Zarathushtra addresses her youngest daughter Pourachista during her marriage and tells her to be dedicated to the divine law of Asha and lead a life of righteousness.
A dialect is a regional and temporal variation of a language. The Gathas, composed in Older (or Gathic) Avestan, have a dialect that is different to the prayers composed in Younger Avestan. The difference between Gathic and Younger Avestan is similar to what we notice today between British English and American English and, the Gujerati language spoken by the Parsis as compared to the Shuddh Gujerati spoken by the people of Gujerat in India.
YasnaOver the centuries as more prayers were composed, the 5 Gathas were made part of a longer prayer called the Yasna, which means Reverence or Veneration. The Yasna is one of the longest prayers in the Avesta and has 72 haitis. The kusti is made of 72 threads to represent the 72 haitis of the Yasna. The Parsis call the Yasna, Ijashne, and this ceremony is performed practically every day in Atash Behrams and Agairies.
Of the 72 haitis of the Yasna prayer, Haitis 1 to 27 are in Younger Avestan language. These prayers are not in poetic but in prose form and were not composed by Zarathushtra but hundreds of years later by others, most likely by priests of that era. Haitis 28 to 34 contain the first Gatha of Zarathushtra, Haitis 35 to 41 contain a prayer called the Haptanghâiti and Haiti 42 has a prayer called Yanghe Hatam, Both of these prayers are also in Older Avestan. Haitis 43-51 contain Gathas 2, 3 and 4 composed by Zarathushtra, Haiti 52 is another prayer, Haiti 53 contains the 5th Gatha of Zarathushtra and Haiti 54 has a prayer called Airyama Isho. Haitis 55 to 72 are in Younger Avestan language and prose form and were not composed by Zarathushtra.
Staota YasnaThe prayers in Haitis 28 to 54, in Older Avestan, are called Staota Yasna, which means words of Praise and Wisdom. The Stoata Yasna includes the 5 Gathas of Zarathushtra, the Yatha, Ashem, Yenghe Hatam, Airyama Isho and the Haptanghâitighâiti prayers. The rest of the Haitis and the other prayers in Avesta are in Younger Avestan since they were composed several centuries after Zarathushtra's time.
HaptanghâitiYasna Haptanghâiti, the Yasna of Seven Chapters, Haitis 35 to 41, is in Older Avestan and was perhaps composed by one or more of Zarathushtra's close companions. Yasna Haptanghâiti has short songs of prayers and has been given the second highest position (after the Gathas) in the Avesta. It is between the Five Gathas of Zarathushtra, inside which it has been allotted a placid place. According to Dr. Almut Hintze, Lecturer in Zoaroastrianism at SOAS, UK, Yasna Haptanghâiti is a poetic text like the Gathas. While the poetic form of the Gathas is governed by the rhythm of the syllables, that of Haptanghâiti is governed by the rhythm of the words. In this prayer, the following three terms appear for the first time, Amesha Spentas (Bounteous Immortals), Yazamaidi (Bless) and Fravashi (active presence of Ahura Mazda in every being).
A paragraph from Haptanghâiti is recited during the flower ritual in the Jashan ceremony, and its words are:
humatanãm hûxtanãm hvarshtanãm yadacâ anyadacâ verezyamnanãmcâ vâverezananãmcâ mahî aibî-jaretârô naênaêstârô ýathanâ vohunãm mahî.
We revere Good Thoughts, Good Words, Good Deeds done and to be done, Now and henceforth. We are, accordingly, the praisers And invokers of all that is good. (Haptanghâiti: Yasna 35-2)
The Haptanghâiti prayer tells us that we, Humans are responsible for what we have done in the past and for what we will do in the future and we esteem all that is good in the Divine Creation.
Yênghê hâtâm The words of this prayers are:
Yênghê hâtâm â-at yesnê paiti vanghô, Mazdå Ahurô vaêthâ ashât hacâ yånghâm-câ. Tâns-câ tås-câ yazamaidê.
The meaning of the prayer is:Indeed Mazda Ahura, the Wise God, knows all the righteousness people i.e. persons who serve the living world in which we all live. We, on our part, venerate all such men and women.
This prayer which appears for the first time in Yasna 4-26 is repeated several times at the end of many haitis. In the 'Vohukhshathra' Gatha, Yasna 51-62, Asho Zarathushtra praises such persons in almost the same words:"Mazda Ahura knoweth among all that have been and are, as one to whom in accordance with Right the best portion falls for his prayer, these will I reverence by their own names and go before them with honor" (Translation by Dr. Irach J.S. Taraporewala).This extraordinary love and respect shown by Zarathushtra initiated the beautiful tradition of commemorating outstanding men and women for their services on the Farvardegân or Muktâd, at the end of the year. The Farvardin Yasht, an early post-Gathic text in the Avesta, venerates the names of some 250 men and women who joined Asho Zarathushtra in his divine mission and served the cause of the Good Religion during the initial period of its establishment. It also venerates the 'conviction' in the Good Religion of all men and women of the world.
Other prayers composed in Younger Avestan, several centuries after Zarthushtra, are the Visperad, Vendidad and Yashts. VisperedThis is a prayer in praise of all spiritual leaders (vispeh-Ratu) and is recited during thanksgiving ceremonies and feasts during the Gahambars. Vispered has 23 fragards, a later Pahlavi term meaning “chapter,” and approximately 4,000 words.
Yashts (The Revered)These prayers in Younger Avestan are either fully poetical or prose-poetry pieces in praise of divinities worthy of worship (Yazatas). They were composed around 7th or 6th century BCE i.e. about 2700 years ago. There are 23 Yashts and a few of these are in honour of Ahura Mazda and certain Gathic concepts such as Sraosha and Ashi, which were personified. Many Yashts are in honour of pre-Zarathushtrian Aryan divinities, such as the water diety Anahita, plant deity Haoma, contract diety Mithra, sun diety Hvare, rain diety Tishtrya, victory diety Verethraghna, and wind diety Vayu. These and a few others were reintroduced into the religion under the new term of yazatas (venerable). The Yashts have a total of about 35,800 words.
Vendidad (Vi-Daeva Dâta) The Vendidad (Law against the Daevas [evil deities]) has mostly rules and regulations governing pollution and purification. This composition in Younger Avestan dates back to the 3rd or 4th century BCE. Originally intended as a guide for priesthood, agriculturists and pastoralists, it had its major redaction under Khusrow I Anoshiravan of the Sassasian Dynasty. It has a total of 24 fragards (chapters) with a few chapters on legends, history, geography, and animals, and a total of 19,000 words.
Herbadistan and Nirangistan.These books for Priests and Rites, guide people in learning to become a priest and in performing and/or leading rituals. The contents show that the books were compiled at an early age when the Staota Yesnya constituted the only “canon” and rituals were not fully institutionalized. The two as twins have, in their salvaged shape, 17 brief parts and approximately 3,000 words. They have an elaborate Pahlavi commentary which reflects the gradual ascendancy of the hereditary priestly class.
Pahalavi.The Pahalavi language probably started during the Parthian period in the 2nd century BCE and was further developed during the Sassanian times in the 3rd century CE and had an alphabet of only 14 letters. The priests of that time started to write the Avestan prayers for the very first time in the Pahalavi script. The priests did a word-to-word translation of the Avestan prayers into Pahalavi because by that time the Avestan language was hardly understood. But a word-to-word translation cannot clearly express the meaning of the original texts, so the priests also wrote down explanations and commentaries of all the Avestan text. This interpretation of the Avesta is called the Zand. The words Zand and Avesta were spoken in one phrase called Zand-Avesta and many authors referred to our religious book as Zand-Avesta. However, the correct term for our religious book is the Avesta.
Since Pahalavi had only 14 letters it was extremely difficult to transliterate the Avestan prayers, so after a few centuries, somewhere in the 6th century CE, the Avestan alphabet was invented. This alphabet had 46 letters and all prayers were now transcribed into the Avestan script. Many new prayers composed in Pahalavi language were also written down in Avestan script, which was much easier to write than the ambiguous Pahalavi script. This combination of writing one spoken language, the Pahalavi language, into the script of another language, the Avestan script, is called Pazand. So Pazend is not a language for it has neither the grammer, nor the phonology, morphology or syntax of its own. Just for the sake of convenience, Pazend continues to be referred as a language.
Great AvestaAfter the invention of the Avestan Script the Persian priests recorded, in the late Sassanian Period, every surviving Avestan text and formed the Great Avesta. This was compiled into 21 nasks (books) to correspond to the 21 words of the Ahunavar (Yatha Ahu Vairyo) prayer. Copies of these books were placed in the fire temples, libraries and treasuries but during the Islamic reign were destroyed through successive conquests by Arabs, Turks and Mongols and not a single copy survived. We only know of its existence from a later book, called the Denkard.
The Pahalavi texts form an important link between early Zoroastrian thought and its subsequent development through ages. Among these are:
Khwady NamagIt was composed in the 4th century CE and gives an account of the life and times of the legendary (fictitious) Peshdadian and Kayanian dynasties. This book was transcribed by four Zoroastrian priests into Arabic in the 10th century and became the source of Firdausi’s epic the Shahaname (975 to 1010 CE).
BundahishnBundahishn meaning creation, deals with cosmology (purpose of the universe) but also with the nature of the divine beings and legendary history of ancient Iranians. It was compiled in the 6th century CE.
ZandaspramZandaspram deals with similar subjects and also includes legends regarding Zarathushtra and his family, the nature of the evil spirit and the renovation of the world at the end of time. It was compiled in the 9th century CE.
Denkard (Acts of Religion)This is the longest Pahalavi work, contains very diverse material and also a list of the 21 books of the Great Avesta. It was compiled in the 9th century CE.
Khordeh Avesta (Smaller Avesta)This is the popular book of daily prayers and has selected prayers from the nasks of the Great Avesta. It is believed to have been compiled by the Head Priest, Ardubad Maharaspand, of the Sassanian era. Its gradual popularity, especially among the laity, has made it the only prayer book so much so that many of the faithful believe it to be the Avesta as revealed by Zarathushtra! Originally consisting of no more than 4,000 words, it may, in its augmented editions, contain as many as 20,000 words. It is, indeed, a very non-Gathic selection from the Great Avesta for all it has are 183 words from the Gathas of 6,000 words. Ashem Vohu and Yatha Ahu are repeated so often that one loses their dynamic, thought-provoking message. Moreover, Khordeh Avesta has many of its Avestan prayers supplemented by late Middle Persian pieces. It is, therefore, a bilingual prayer book and of a recent compilation.
RivayatsFrom the 15th to the 18th centuries Irani and Parsi priets corresponded sporadically on matters of religious rituals. The Iranis answers to Parsi queries are preserved as Rivayets (Rules and Regulations).
Modern Literature From the mid-19th century there is considerable Parsi literature in Gujerati and English concerned with doctrines and observances. Many Parsi works are influenced by Hindu, Occult and Theosophical teachings.
Nature of Prayers Prayers are communion with Ahura Mazda and a link with the divinity. Prayers are a verbal expression of our feelings and are meant for our own spiritual enrichment. Through prayers we can realize and cherish the divinity that resides in each and every one of us. Prayers are not meant to ask Ahura Mazda for our own comfort and needs, but for the good of all. As long as we pray to Ahura Mazda and ask for strength and divine blessings we can accomplish with our body, mind and soul the betterment of this world. Ahura Mazda has not created us to have His creation glorify Him for He is glory personified and does not need any glorification from mere mortals. He has created us to be his allies in the elimination of evil and destruction through free and informed ethical choices thus allowing mortals to transcend evil and to become like Him.
So what should we pray? Should we only pray the Gathas that were composed by Zarathushtra or should we pray the Yashts, Nyaishes and Gahas composed by others? Some Parsis say that the recitation of the Avesta prayers create electromagnetic vibrations; but, sound waves are not electromagnetic. Others say that it is important to understand the meaning of our prayers and then there are those who say that the rituals performed during the prayers are the most important. We can derive immense spiritual satisfaction by praying but it really does not matter what we pray, when we pray, and where we pray. Thinking good thoughts is a prayer, speaking good and kind words is a prayer and the most important part is performing good deeds for our family, for our community, for our nation, and for humanity at large.
When we have difficulties we pray to Ahura Mazda but we do not realize that Ahara Mazda has gifted us with certain potentialities that can be used to overcome every type of adversity. Take for example the first paragraph of kêm-nâ mazdâ prayer which is recited during the kusti ritual. It is from the Ushtavaiti Gatha (Yasna 46-7) of Zarathushtra:
kêm-nâ mazdâ mavaitê pâyûm dadât hyat mâ dregvå dîdareshatâ aênanghê anyêm thwahmât âthrascâ mananghascâ ýayå shyaothanâish ashem thraoshtâ ahurâ tãm môi dãstvãm daênayâi frâvaocâ. It means who will protect me O Mazda when the wicked threaten to harm me, other than your Fire and Mind? It is through their working that righteousness thrives. Do enlighten my inner-self with this doctrine.
When we are faced with difficulty we usually turn to Ahura Mazda for help. But the kêm-nâ mazdâ prayer tells us that Mazda has already granted us two potentialities: âthrascâ, the Divine Fire which gives light, warmth, and strength to our spirit, and mananghascâ, a Good Mind which makes us think clearly. One lights the way and the other makes us think of a stragegy that would lead us to safety. The two potentialities give us confidence to perform good acts that serve Ahura Mazda and the creations. The prayer teaches us to have faith and think bright for "God helps those who help themselves."
However, faith cannot be blind. In the Ahunavaiti Gatha Yasna 30.2 Zarathushtra tells us to listen with our ears to what he has to say and to reflect, contemplate, ponder on his teachings with an open, illumined mind. Only after we have convinced ourselves of the truth in his teachings should we choose to follow Him.
So we don’t have to blindly follow what someone says until we have convinced ourselves that the person is telling the truth. For example, if we are told that in order to achieve something all we have to do is just pray, then, we can keep praying till eternity but we won’t be able to achieve our goals. Prayers help us to realize the divinity that resides in us but we must accomplish with our body, mind and soul the goals that we establish. We must not simply recite a prayer without contemplating and meditating on it. Mere murmuring of a few formulas or performing rituals without any devotion or reverence are not true prayers. Every time we perform the Kusti we tie the knot on the word shayaothananam, of the Yatha Vairyo prayer. The word shayaothananam means work and action and it reminds us that we have to use our energy and mind to be progressive, creative, constructive, and promote Asha, the right order of the cosmos.
Our mission in this life is not to acquire fame or fortune or be selfish and not bother with the rest of the world. Our purpose in this life is to promote ASHA, which is Truth and Righteousness. Asha also represents social truth, scientific truth, spiritual truth and philosophical truth. By following the path of Asha, the path of Ashoi, the path of Ashem we will not only bring happiness to ourselves, but also to the present generation and to the generations to come.

NORUZ

Noruz is the seventh obligatory feast and it is dedicated to fire. It is the Zoroastrian New Year celebration, and occurs on the spring equinox.

Noruz is so deeply embedded in Iranian culture that it is still celebrated as the Iranian New Year in Islamic Iran, although without the religious connotations. Many fires are lit and there is feasting and celebrations. In modern times fireworks have also become part of the festivities.

THE ZOROASTRIAN CALENDAR

The Zoroastrian calendar is full of holy days, feasts and festivals, giving Zoroastrians the reputation of being a joyful religion full of celebration.
Festivals are a very prominent aspect of Zoroastrian worship and are closely linked with the seasons. The origins of many festivals, such as the six Gahanbars, date back to pre-Zoroastrian times; and some festivals, as in the case of Noruz, the Iranian New Year, have become part of Islamic Iranian culture.
The Zoroastrian calendar is split into twelve months. Each day of the month is named after Ahura Mazda, an Amesha Spenta or a Yazata.
The Yazatas (venerable ones) are personified aspects of nature or mythical gods and goddesses. Each month is named after Ahura Mazda, an Amesha Spenta or other holy principles from the Avesta.
The Zoroastrian calendar presents a difficult issue for Zoroastrians, as there have been a number of changes over the centuries with the result that there are now three different calendars. This means that festivals are celebrated at different times depending on which calendar is being used by the community.
The dates given on these pages follow the Fasli calendar.

THE SIX GAHANBARS

Zoroastrians have seven obligatory feasts, six of which are the gahanbars (or gahambars):

• Maidyozarem ('mid-spring' feast)


• Maidyoshahem ('mid-summer' feast)


• Paitishahem (feast of 'bringing in the harvest')


• Ayathrem ('bringing home the herds')


• Maidyarem ('mid-year'/winter feast)


• Hamaspathmaidyem (feast of 'All Souls')

avesta.org, Zoroastrian Religious Calendar
The origins of the gahanbars date back to the pre-Zoroastrian agricultural people of the Iranian Plateau and relate to the changing seasons. They became religious observances in Zoroastrianism and are jovial communal celebrations with feasting and general merry-making.

SADEH

Jashn e SadehBy: Massoume Price
Sadeh meaning hundred, is a mid winter feast celebrated with grandeur and magnificence in ancient Iran. It was a festivity to honor fire and to defeat the forces of darkness, frost and cold. Two different days were observed for its veneration. One celebration marked the hundred day before the religious No Ruz on the first day of the month Farvardin (religious No Ruz is different from spring No Ruz). The other one was the hundredth day after the gahambar of Ayathrima (one of the six feasts of obligation) held to be the beginning of winter. This day coincides with 10th of Bahman in presentcalendar. It is not clear why there are two Sadeh Festivals and why different regions have had different dates. Many of Zoroastrian holy days were and are celebrated twice; this is caused by the calendar reform in the3rd century AD.
From Achaemenid times the Iranian calendar had 360 days and was short of 5 days. Ardeshir the first Sassanian king reformed the calendar and 5 days were added at the end. The new calendar receded slowly against the solar year, and the holy days, which with their symbolism were closely linked withthe seasons, became gradually divorced from them. The months moved and so did the holy days, to make sure festivals were observed correctly both the old and the new dates were celebrated. The festival celebrated in Yazd is according to Fasli calendar and in a few villages it is called Hiromba.While the other Zoroastrians celebrated the Sadeh in Bahman. There was confusion earlier in the century as to when it should be celebrated, but most Zoroastrians have adopted the 10th of Bahman as the main event.
In Sassanian times huge bon fires were set up. Priests led the prayers specific to fire 'Atash Niyayesh' and performed the correct rituals before it was lit at sunset. People would dance around the fires. Wine an expensive luxury would be served communally and like all other Zoroastrian religious ceremonies the occasion would end with fun, merriment and feasts. The most elaborate report of the celebration comes from the 10th century during the reign of Mardavij Zeyari, the ruler of Isfahan. From Iranian origin the Zeyar family did their best to keep the old traditions alive. Huge bon fireswere made in both sides of the 'Zayandeh Rood', the main river dividing the city. The fires were contained in specially build metal holders to maintain control. Hundreds of birds were released while carrying little fireballs to light the sky. There were fireworks, clowns, dance and music with lavish feasts of roasted lamb, beef, chicken and other delicacies.
The tradition was virtually lost even amongst the Zoroastrians. In Pahlavi era it was revived and adopted as a major celebration by the whole Zoroastrian community and it is becoming known and increasingly popular with the rest of the Iranians as well. With Zoroastrians the chief preparation or Sadeh is the gathering of wood the day before the festival. Teen-age boys accompanied by a few adult males will go to local mountains in order to gather camel's thorn, a common desert shrub in Iran. For most it will be the first time they are away from their families. Wood is a scarce commodity inIran and the occasion resembles a rite of passage, a noteworthy step for the boys on the way to manhood.
The wood gathered would be taken to the local shrine and on their return home if it is their first time there will be a celebration for the boys at home with friends and relatives. However this practice is becoming more difficult these days and attempts are made to preserve it. The work is hard, wood more scarce than ever, fewer boys are prepared to attempt it and safety is a major concern. In addition massive emigration into the cities or outside the country has significantly reduced the number of boys available for this occasion.
Traditionally young boys (before the revolution girls had started joining the boys as well, but the practice has stopped since 1979) would go door to door and ask for wood and collect whatever they could get, from a broken spade-handle to logs and broken branches. While knocking on doors they would chant simple verses like "if you give a branch, god will grant your wish, if you don't, god won't favor your wish" and similar verses. All wood collected would be taken to the local shrine. Before the sunset all would gather outside the temple to torch the wood with prayers and chants remembering the great ones of the faith and the deceased.
In ancient times the fires were always set near water and temples. The great fire originally meant (like winter fires lit at other occasions) to help revive the declining sun, and bring back the warmth and light of summer. It was also designed to drive off the demons of frost and cold, which turnedwater to stone, and thus could kill the roots of plants beneath the earth. For this reasons the fire was lit near and even over water and by the shrine of Mihr, who was lord both of fire and the sun. Biruni in AD 1000 has very accurately described all these reasons for Sadeh Festival.
The fire is kept burning all night. The day after, first thing in the morning, women would go to the fire and each one will carry a small portion back to their homes and new glowing fires are made from the ritually blessed fire. This is to spread the blessing of the Sadeh fire to every household in the neighborhood. Whatever that is left of the fire will be taken back to the shrine to be pilled in one container and will be kept at the temple. The festivities would normally go on for three days and the wood gathering by the boys door to door and blessing of the dead happens every night and evenings are spend eating and giving away 'khairat' (giving away as a good deed). Food prepared from slaughtered lamb and 'ash e khairat' are distributed amongst the less fortunate.
Today, Sadeh is mainly celebrated on 10th of Bahman. The fires are not lit outside and all activities take place inside the shrines. The wood gathering activities are reduced though there are efforts to preserve them. However the bulk of the Iranians are becoming more familiar with the occasion andthere are gatherings and celebrations outside Iran. Fires are lit, music, dancing and merriment of all kinds will go on for the rest of the evening. The occasion for the majority of Iranians has no religious significance and no specific rituals are involved other than torching bon fires at sunset and having a merry time and therefore keeping up with the ancient traditions when merriment was venerated and practiced.

The World alliance of the culture of Awesta (Zoroaster)---Nos 12 principes d’AWESTA

1. Croire au Dieu unique qui est gentil, sage, fort, beau, propre, AHOORAMAZDA qui est l’architecte de l’univers.

2. Croire à la méchanceté de Satan comme axe du mal qui a des mauvaises pensées, non propre, méchant, violent, non tolérant et qui mène un combat éternel avec AHOORAMAZDA par l’intermédiaire de l’homme.

3. Croire au messager de la sagesse rationnelle, l’amour, la conscience, la lumière, la fidélité, la vie propre, le rénovateur et progressiste du monde de Mithra à Zarathoustra, Moise, Bouddha, Jésus, Mani, Mazdak etc…

4. Croire au retour des âmes pour être punies et récompensées.

5. Croire à l’honnêteté, la netteté et la droiture avec les amis et avoir une bonne pensée, une bonne parole et une bonne pratique pour le monde entier.

6. Croire aux êtres de lumière, les bras des grands architectes de l’univers (EMSHASPANDAN), les dispacheurs de l’amour, de la beauté et de la santé.

7. Croire à la beauté, la propreté de la nature de l’homme qu’il soit de n’importe quelle pensée, tribu, origine, couleur, pays et rien n’est sacré à part l’être humain.

8. Croire à la bienfaisance, aider les misérables et œuvrer en faveur de la paix, de la tranquillité, de l’environnement, la santé, l’honnêteté, la liberté, l’égalité, la justice, la souveraineté de l’homme avec la justice et la souveraineté de l’homme avec la gentillesse et la rationalité et pour la laïcité dans le monde.

9. Croire à garder propre et à protéger l’eau, l’espace, la terre et le feu.

10. Croire à la bonne pensée, à une vision rénovatrice en soutenant les inventions de la jeunesse et des adultes en faveur d’une société laïque.

11. Croire à l’égalité de l’homme et de la femme, libres dans leurs choix.

12. Croire à la pensée de la paix, de la tranquillité en faveur des hommes et excluant toutes les individualités et tout profit personnel en respectant toutes les pensées et croyances dans leur temple, leur lieu saint et les foyers fermés.Et alliance et confiance en un ordre mondial en éloignant n’importe quelle pensée religieuse des pouvoirs politiques

BIRTH OF ZOROASTRIANISM

About 5000 years ago, i.e. around 3000 BCE, a group of people called the Proto Indo-Iranians lived on the South Russian Steppes to the east of the river Volga [Boyce]. The Proto Indo-Iranians believed in a primitive concept of order (called rta in Sanskrit). They knew that order existed in the universe because night followed day, the moon waxed and waned and each year the seasons followed one another. They believed that divinities or gods called Asuras, among which Varuna and Mithra were most popular, guarded this law. The Proto Indo-Iranians worshiped instinctively and often, through fear. For example, when they saw lightning and heard thunder they thought that the gods were angry with them. For every natural phenomenon such as an earthquake, snowstorm or hurricane they would make sacrifices of animals, plants and food to their deities in order to appease them.
About a thousand years later i.e. ~2000 BCE, the Proto Indo-Iranians split into two groups. One group migrated westwards and came to be known as the Iranians while the other group went east and was known as the Vedic Indians or Vedic Aryans. Because of this common root the early religious scriptures of the Indian and the Iranian have some similarities but after the split each of them developed separately.
The Iranians were mostly nomads, they did not have a fixed place to live, for they herded cattle and would keep moving around in search of fresh pasture and water. Since they lived in the open they worshiped nature and they had a god or goddess for each of the elements of nature, i.e. they believed that one god looked after the sky (Asman), another took care of the Earth (Zam), the third looked after the Moon (Mah) and a goddess called Anahita looked after the waters. They called this whole pantheon of gods and goddesses as Ahuras. The word Ahura comes from the root Ah meaning, "to be", so Ahura can be derived as the Being. The Iranians believed their Ahuras to be very powerful and their ritualistic priests called Karapans had many rituals and made sacrifices of animals and plant food to fire and water. Their Ahuras were similar to Asuras of the Proto Indo-Iranians and of the Rig Vedas.
Several hundred years later the Iranians learned the use of bronze and developed horse drawn chariots. Some Iranians abandoned the task of herding cattle and became warriors and they would go from place to place raiding cattle. These lawless people worshiped the gods of war and were called Daevas. Their priests were called Kavis who were very shrewd and practiced black magic.
It was during this time somewhere around 1400 BCE that Zarathushtra was born. As a young boy he was interested in nature and wanted to know as to how the world was created. His search for creation and the creator lead him to God with whom he communed after several years of meditation. When he was 30 years old, he introduced a religion known today as Zoroastrianism. The ancient Greeks knew Zarathushtra as Zoroaster and hence his followers are called Zoroastrians. Some followers who live in India prefer to be called Zarathustis.