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The New Persian word فروهر is read as foruhar or faravahar (pronounced as furōhar or furūhar 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 ...
Zoroastrian symbols (2 P) This page was last edited on 21 October 2019, at 02:12 (UTC). Text is available under the Creative Commons Attribution-ShareAlike 4.0 ...
Pages in category "Zoroastrian symbols" The following 2 pages are in this category, out of 2 total. This list may not reflect recent changes. A. Atar; F. Faravahar
Faravahar, one of the primary symbols of Zoroastrianism, believed to be the depiction of a Fravashi or the Khvarenah. In Zoroastrianism, Ahura Mazda is the beginning and the end, the creator of everything that can and cannot be seen, the eternal and uncreated, the all-good and source of Asha. [15]
Close-up detail of the faravahar, an important symbol in Zoroastrianism, as it appears on the Fire Temple of Yazd. I think the image is technically quite good, I like that this example has color (a lot of the other examples on the faravahar page are simply hewn from unadorned stone), and the mild shadows bring out the relief.
The worship of Ahura Mazda with symbolic images is noticed, but it stopped within the Sassanid period. Zoroastrian iconoclasm, which can be traced to the end of the Parthian period and the beginning of the Sassanid, eventually put an end to the use of all images of Ahura Mazda in worship. However, Ahura Mazda remained symbolized by a dignified ...
The combination of the two symbols has been taken as representing Sun and Moon (and by extension Day and Night), the Zoroastrian Mah and Mithra, [19] or deities arising from Greek-Anatolian-Iranian syncretism, the crescent representing Mēn Pharnakou (Μήν Φαρνακου, the local moon god [20]) and the "star" (Sun) representing Ahuramazda ...
The Zoroastrianism of the medieval texts is unambiguous with respect to which force is the superior. Evil cannot create and is hence has a lower priority in the cosmic order ( asha ). According to Denkard 5.24.21a, the protection of the yazata s is ultimately greater than the power of the demons.