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Yazidism, [a] also known as Sharfadin, [b] is a monotheistic ethnic religion [c] which has roots in pre-Zoroastrian Iranian religion, directly derived from the Indo-Iranian tradition. [ d ] Its followers, called Yazidis , are a Kurdish -speaking community.
The relationship between religion and myth depends on what definition of "myth" one uses. By Robert Graves's definition, a religion's traditional stories are "myths" if and only if one does not belong to the religion in question.
Since the earliest form of Zaydism was Jaroudiah, [27] many of the first Zaidi states were supporters of its position, such as those of the Iranian Alavids of Mazandaran province and the Buyid dynasty of Gilan province and the Arab dynasties of the Banu Ukhaidhir [citation needed] of al-Yamama (modern Saudi Arabia) and the Rassids of Yemen.
This may include beliefs on origin in the form of a creation myth, subsequent evolution, current organizational form and nature, and eventual fate or destiny. There are various traditions in religion or religious mythology asserting how and why everything is the way it is and the significance of it all. Religious cosmologies describe the ...
There are theories of an origin in the Indian Vedic religion, [2] the Zoroastrianism and the Greco-Roman Religion like Orion. [3] There are broad practices that these religions often hold in common: Purification and cleansing rituals; Sacrifices (plant and animal sacrifice, libations, rarely, but prominently in mythology, human sacrifice)
This suggests that the Greeks, Romans, and Indians originated from a common ancestral culture, and that the names Zeus, Jupiter, Dyaus and the Germanic Tiu (cf. English Tues-day) evolved from an older name, *Dyēus ph 2 ter, which referred to the sky-god or, to give an English cognate, the divine father in a Proto-Indo-European religion. [8]
The conflict thesis is a historiographical approach in the history of science that originated in the 19th century with John William Draper and Andrew Dickson White.It maintains that there is an intrinsic intellectual conflict between religion and science, and that it inevitably leads to hostility.
He saw myth as an attempt to explain the world: for him, myth was a sort of proto-science. [7] Ritual is secondary: just as technology is an application of science, so ritual is an application of myth—an attempt to produce certain effects, given the supposed nature of the world: "For Tylor, myth functions to explain the world as an end in itself.