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Persia has given the world several calendars. All of them have a strong solar component, even in those historical times when most cultures in the region used lunisolar calendars. |
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9.8.1
Zoroastrian Calendar |
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Historically, the first Persian calendar of interest is the Zoroastrian calendar. This calendar is associated with the religion of Zoroastrianism, practiced in Persia and surrounding areas since the sixth century B.C. |
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This section discusses the structural details of the Zoroastrian calendar and introduces historical material as background. |
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Historically, Zoroastrianism is the root of religious thought in the West. The fundamental concepts of ethics and the duality of good and evil can be traced to this creed. |
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One curiously self-referential aspect of this calendar is the reform known as Zurvanism. The original Zoroastrian cosmology was altered by Later Avesta texts, which reintroduced a number of deities ignored in the Gathas. The entire question of the origin of the two opposing forces, Ormazd and Ahriman, was opened. One solution to the problem was posed by the belief that Zurvan (Time) is the father of the entities. This belief was condemned as heresy but was widely accepted in Sasanid times and incorporated into Mazdean orthodoxy. This form of the religion eventually entered the Roman Empire in the form of Mithraism, which was the chief rival of the Christian cult. |
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9.8.1.1.1
Structural Details |
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There are several Zoroastrian calendars. All share certain characteristics, outlined here. The Shenshai and Kadmi variants have a vague year of 365 days, constructed as 12 uniform months of 30 days, and an epagomenal period of five days. |
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The calendar was subjected to intercalation at one time, but the rule specified intercalation of one month at 120-year intervals and was not applied uniformly or correctly after the Zoroastrian community was separated. The 20th century Fasli variant correctly assumes the necessity of intercalation in the original calendar but incorrectly assumes that the intercalation was quadrennial. |
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The epoch of the three calendars now in use is the ascension of Yezdegird III in A.D. 632. The commonly accepted date is 16 June 632, although calculations by the rules of the Shenshai and Kadmi calendars suggest a date closer to the vernal equinox. |
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From the earliest days, the Zoroastrian calendar was organized as a religious calendar. Deities were assigned to particular days and months in religiously significant patterns. This carefully constructed pattern proved to be a hindrance later, when calendar reform was instituted. |
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