AFTERWORLD photos on Flickr

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Detail from the West wall of the chapel of Nikauhor and Sekhemhathor.

Nikauhor was a judge and a priest of Userkaf's sun temple and mortuary cult. His wife, Sekhemhathor, was a priestess of Hathor and Neith. The false door niche on the left, flanked by figures of Nikauhor, belongs to him; that on the right, flanked by figures of the couple, belongs to his wife. Nikauhor's offering stela is missing, and that of Sekhemhathor-which originally was placed above her false door-has been displaced to the left because of the height of the wall.

Nikauhor's single figures in particular are very finely carved; his mature, austere features are characteristic of Fifth Dynasty style as opposed to that of the Fourth. The relief flanking his wife's false door is flatter and less modeled.

The intervening expanse of wall shows, from the bottom, a painted dado, the slaughter of cattle, the presentation of offerings, and a game of senet being played alongside a group of musicians. Such scenes sometimes have recognizably allegorical meanings: the passage through the afterworld was, for instance, likened to a game of senet. White outlines among and over the figures of the uppermost preserved register are traces of chair legs and the leg of a large seated figure, which belonged to an erased scene.

The mastaba of Nikauhor, like those of Raemkai and Perneb, was located in a cemetery north of the Djoser complex.

5th dynasty, from Saqqara, Tomb QS 915.

08.201.2a–g

Metropolitan Museum of Art, NY

Roman standard bearer from An illustration of the Egyptian, Grecian and Roman costumes by Thomas Baxter (1782-1821).Digitally enhanced by rawpixel. by Free Public Domain Illustrations by rawpixel

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Roman standard bearer from An illustration of the Egyptian, Grecian and Roman costumes by Thomas Baxter (1782-1821).Digitally enhanced by rawpixel.

NYC - Metropolitan Museum of Art: Asmat Bis Poles by Wally Gobetz

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Asmat Bis Pole

late 1950s

Asmat people, Omadesep village, New Guinea, Papua (Irian Jaya) Province, Indonesia

Wood, paint, fiber; H. 216 in. (548.6 cm)

The most spectacular sculptures of the Asmat people of southwest New Guinea are the ancestor poles known as bis. Made in only a limited area of the Asmat region, bis poles were, and are, created as the focal points of a memorial feast honoring individuals who have recently died and become ancestors. Each figure on the poles represents and is named for a specific deceased individual. In the past, the poles also served to remind the living that the dead must be avenged. In Asmat cosmology, death was always caused by an enemy either directly in war or by malevolent magic. Each death created an imbalance that had to be corrected through the death of an enemy. After a number of individuals in the village had died, the male elders would decide to stage a bis feast. In the past, the feast was held in conjunction with a headhunting raid. Today, the Asmat no longer practice warfare and a bis feast may be staged to alleviate a specific crisis or in connection with male initiation.

Despite the enormous time and effort that goes into their creation, bis poles are made for one-time use. At the conclusion of the bis feast, the poles are taken down and transported to the groves of sago palms, on which the Asmat depend for their primary food, where they are left to rot or are ritually destroyed. As the poles slowly decay, their supernatural power seeps into the ground, strengthening the palms and ensuring an abundant harvest of sago.

Each bis pole is carved from a single piece of wood. To create the pole's distinctive form, carvers select trees with planklike buttress roots. During carving, all but one root is removed and the tree inverted, so that the remaining root forms the winglike projection (cemen) at the top. Bis poles consist of several components. The main section (bis anakat), with the carved figures, portrays the individual for whom the pole is named and other deceased relatives. The cemen represents the pole's phallus and incorporates motifs symbolic of headhunting, which is also associated with fertility in Asmat cosmology. The lower portion of the pole is called the ci (canoe) and, as in this example, at times depicts a canoe, which served to transport the spirits of the dead to the afterworld (safan). The pointed base (bino) was often inserted into the ground.

The Michael C. Rockefeller Memorial Collection, Bequest of Nelson A. Rockefeller, 1979 (1979.206.1611)

**

The Metropolitan Museum of Art's permanent collection contains more than two million works of art from around the world. It opened its doors on February 20, 1872, housed in a building located at 681 Fifth Avenue in New York City. Under their guidance of John Taylor Johnston and George Palmer Putnam, the Met's holdings, initially consisting of a Roman stone sarcophagus and 174 mostly European paintings, quickly outgrew the available space. In 1873, occasioned by the Met's purchase of the Cesnola Collection of Cypriot antiquities, the museum decamped from Fifth Avenue and took up residence at the Douglas Mansion on West 14th Street. However, these new accommodations were temporary; after negotiations with the city of New York, the Met acquired land on the east side of Central Park, where it built its permanent home, a red-brick Gothic Revival stone "mausoleum" designed by American architects Calvert Vaux and Jacob Wrey Mold. As of 2006, the Met measures almost a quarter mile long and occupies more than two million square feet, more than 20 times the size of the original 1880 building.

In 2007, the Metropolitan Museum of Art was ranked #17 on the AIA 150 America's Favorite Architecture list.

The Metropolitan Museum of Art was designated a landmark by the New York City Landmarks Preservation Commission in 1967. The interior was designated in 1977.

National Historic Register #86003556

Comedian & masks from An illustration of the Egyptian, Grecian and Roman costumes by Thomas Baxter (1782-1821).Digitally enhanced by rawpixel. by Free Public Domain Illustrations by rawpixel

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Higher resolutions with no attribution required can be downloaded: www.rawpixel.com/category/public_domain

Osiris - Universal God by Nevena Nena Petrovic

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The ' always good one" - Egyptian god Osiris appears too under the name Wennefer.He is the oldest child of Geb and Nut.Representation a mummified man wearing the atef crown and holding the crook and the flail across his chest.Husband and brother of goddess Isis.Father of Horus.

Ol' Blue Eyes by Smilin' Jack Guppy

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Here's a story from a newspaper, probably from 1999. Don't know the paper.

Ghostly presence is rumored to haunt the halls of Ballinger’s Texas Grill

By BRIAN BETHEL

Staff Writer

BALLINGER -- The interior of the Texas Grill is snug and cozy, a

collection of countertops and straight-backed chairs as familiar to

any small town Texan as springtime bluebonnets or a long, hot summer

day.

There are innumerable examples of such spots lining the state’s

roadways, a beacon to travelers and a place for locals to sit and swap

tales both old and new while enjoying a chicken-fried steak or a hot

cup of coffee.

But within this restaurant’s walls lies a storied history, stretching

back to the untamed days of gunfighters and outlaws. And within its

interior hallways resides a mostly silent observer, a mysterious

presence who sometimes in the dead of night -- or even the bold light

of day -- makes his occupancy known and then returns to silence.

The Texas Grill, you see, is haunted. Its owners freely admit the

fact, acknowledging beyond a doubt that their restaurant is

"occupied," even in the early hours when the place is shut up tight

against the darkness outside.

"You can only have so many strange things happen to so many people

before you decide that there has to be something here," said Joyce

Sikes, who along with her husband, Larry, have owned the restaurant

since 1991. "I never really believed in ghosts. Now I don’t have much

of a choice."

Fortunately, Norton, as the mostly unseen shade is called, is a

friendly spirit, given to small pranks and only slightly unnerving

disturbances.

"He hasn’t ever hurt anyone, and I don’t anticipate that he ever

will," she said. "If we’re going to have a ghost here, I suppose he’s

a good one to have around."

Norton’s legacy

No one knows exactly who or what stalks the restaurant, although the

"Norton" name has stuck fairly fast. In some versions of the story, he

is called "Shorty" because of an alleged communication with a former

cook.

The name comes from the testimony of a self-proclaimed psychic who may

or may not have tapped into the essence of the spirit.

"She told us that was his name and that he had lived here in a little

shack or cabin around or before this place was built," Sikes said. It

is popularly believed that Norton may have been an outlaw who was

gunned down by Texas Rangers or other law enforcement officials.

Whether Norton is really the name of the entity, the description seems

logical.

In Texas’ frontier days, Ballinger served as a waypoint for many

travelers to neighboring cities and was seat of several prominent

range wars. It was a typically rough-and-tumble Texas town, and the

building that now houses the Texas Grill was a combination

saloon/brothel.

Remnants of that former role can be seen in the many upstairs rooms,

some with only an individual sink and little else, and on the first

floor in features such as a bar trough meant to catch discarded liquor

and send it running into the dusty streets.

Even though those days are long gone, archival evidence is available

to support the thesis that there was an outlaw who was indeed gunned

down on the premises. Whether or not the outlaw in question was

"Norton" is something that cannot be easily determined.

No matter who he is, though, the vast majority of the current staff

and many others who have worked at the Grill believe he exists.

"There comes a time when you just have to believe that something is

here," said Roger Killingsworth, the restaurant’s manager. "I’m not a

person to go looking for something like this, but I’ve seen and heard

enough to know that Norton is probably around."

Playing pranks

Most of Norton’s manifestations are small, although he has genuinely

unnerved some of the restaurant’s denizens and employees from time to

time.

He seems to exhibit common poltergeist behavior for the most part,

moving small objects here and there, opening and closing refrigerator

doors, passing by unseen with the cloying scent of sweet-smelling

men’s cologne to mark his passage and making strange noises such as

bumps and raps.

All of the cooks, though, have seen something, shadowy forms or

flashes that seem to take on a human shape and move almost faster than

the eye can track.

"We’ve only had one little boy say he actually saw a man," Sikes said.

"But you will catch shadowy movements out of the corner of your eye

from time to time that look like a human figure. I’ve learned to

ignore it, for the most part."

The manifestations seem to be more prominent in a back dining area and

in the kitchen area of the establishment, although sounds such as

footsteps have been heard echoing from the closed-off area that was

the brothel.

Chillingly, these auditory manifestations mostly occur very late at

night, when no one else is in the building but the Sikes or one of

their employees.

"There was one time I remember well, since it was the incident that

made me start to realize that something strange was really going on,"

Sikes said. "I went to the restroom, which is at the back of the

restaurant. It was about 5 a.m., and when I came out I clearly heard

footsteps above me. I knew I should be the only one anywhere in the

building. I was the only one who had a key."

A subsequent search turned up no intruders. It was then that Sikes

began taking the concept of a ghost seriously.

Friendly ghost?

Norton seems to be a non-violent sort, for the most part.

Popular consensus among the restaurant staff holds that he made

himself known because he took a dislike to a former cook.

"He was the only one who ever claimed to hear Norton speak," Sikes

said. "We honestly believe he didn’t like him very much for some

reason."

The closest Norton has ever come to hurting someone was an incident

with the aforementioned cook. Supposedly, a loose brick fell from the

upper building when he was standing outside one night and landed near

his feet. Norton was blamed.

One lone dishwasher may have been a casualty -- at least in terms of

employment -- of his antics.

"That one only stayed here for a couple of weeks," Killingsworth said.

"He had gone to the men’s restroom and was walking up the hall when he

claimed that something rose out of the floor right in front of him."

Whether his subsequent resignation stemmed from that presumed

visitation from the afterworld, Sikes and Killingsworth were unable to

say.

Norton confines the majority of his attention to the restaurant staff,

although he does on occasion interact with a customer or two. One

famous incident involves some levitating silverware, which flew out of

a glass in front of the quivering customer’s astonished eyes.

The waggish specter may have even led a local policeman on a merry

chase one strange, dark night.

"He was patrolling the area, and he found the door unlocked,"

Killingsworth said. "He looked around upstairs and kept hearing noises

that sounded like someone was up there, but he searched the whole area

and couldn’t find anyone. No one could have made it out of there, I

don’t think, without him seeing. He told us about it, and we explained

about the ghost. He wasn’t sure, but said that might be what it had

been."

The mystery remains

Popular explanations of Norton’s genesis aside, why exactly he chose

the Texas Grill as his home remains a mystery.

Although he hasn’t spoken to anyone other than the unfortunate cook,

the Sikes were given instructions on how to further communicate with

Norton by the San Angelo psychic who told them of his run-in with the

law. A quasi-elaborate ceremony to be performed on certain days with

candles was handed down.

"The problem was that she told us that it might agitate him or make

him even more active," Sikes said. "We decided against that. He’s just

fine the way he is."

Even though he plays the majority of his pranks in mute silence, the

legacy Norton has brought to the Texas Grill has assured his story has

and will be told over and over again. Newspapers and television shows

have brought curious seekers to the place.

And even though he stalks the halls, invisible, perhaps once in a fit

of uncharacteristic boldness, Norton decided to leave the Sikes with

one more, small testament to his presence.

The Christmas party that marked the event has long since passed, but

the images remain, encased in the photos’ slightly aging emulsion.

In four of the photographs taken at that party, a strange, misty form

seems to have appeared. In one of the photos. what may indeed be the

ghostly form of a old-time Texas cowboy, hat brim and mustache clearly

visible, can be seen.

Norton? Perhaps some displaced cigarette smoke?

Sikes and those on her staff who believe think they know the answer.

"He’s here," she said. "I really do believe that. Although we’ve

learned to ignore him pretty much over the years, I for one really

think he’s here. He’s a good ghost, though. He’s welcome to stay."

Many-coloured rainbows... by Lynn Morag

5 29

"How sweet it is, that words and sounds of music exist:

are words and music not rainbows and seeming bridges between things eternally separated?

'Every soul is a world of its own; for every soul every other soul is an afterworld.

'Appearance lies most beautifully amongst the most alike; for the smallest gap is the most difficult to bridge.

'For me - how can there be an outside-of-me? There is no outside!

But we forget that, when we hear music; how sweet it is, that we forget!

'Are things not given names and musical sounds, so that man may refresh himself with things?

Speech is a beautiful foolery: with it man dances over all things.

'How sweet is all speech and all the falsehoods of music!

With music does our love dance upon many-coloured rainbows."

~ Friedrich Nietzsche, 1844-1900 ~

From The Convalescent, "Thus Spoke Zarathustra" (Hollingdale translation)

by Beth Budwig

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Zoroastrianism by Hughes Songe

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Zoroastrianism,[a] also called Mazdayasna[b] or Behdin,[c] is an Iranian religion centred on the Avesta and the teachings of Zarathushtra Spitama, who is more commonly referred to by the Greek translation, Zoroaster (Greek: Ζωροάστρις Zōroastris). Among the world's oldest organized faiths, its adherents exalt an uncreated, benevolent, and all-wise deity known as Ahura Mazda (⸱), who is hailed as the supreme being of the universe. Opposed to Ahura Mazda is Angra Mainyu (⸱), who is personified as a destructive spirit and the adversary of all things that are good. As such, the Zoroastrian religion combines a dualistic cosmology of good and evil with an eschatological outlook predicting the ultimate triumph of Ahura Mazda over evil.[1] Opinions vary among scholars as to whether Zoroastrianism is monotheistic,[1] polytheistic,[2] henotheistic,[3] or a combination of all three.[4] Zoroastrianism shaped Iranian culture and history, while scholars differ on whether it significantly influenced ancient Western philosophy and the Abrahamic religions,[5][6] or gradually reconciled with other religions and traditions, such as Christianity and Islam.[7]

Originating from Zoroaster's reforms of the ancient Iranian religion, Zoroastrianism began during the Avestan period (possibly as early as the 2nd millennium BCE), but was first recorded in the mid-6th century BCE. For the following millennium, it was the official religion of successive Iranian polities, beginning with the Achaemenid Empire, which formalized and institutionalized many of its tenets and rituals, and ending with the Sasanian Empire, which revitalized the faith and standardized its teachings.[8] In the 7th century CE, the rise of Islam and the ensuing Muslim conquest of Iran marked the beginning of the decline of Zoroastrianism. The persecution of Zoroastrians by the early Muslims in the nascent Rashidun Caliphate prompted much of the community to migrate to the Indian subcontinent, where they were granted asylum and became the progenitors of today's Parsis. Once numbering in the millions, the world's total Zoroastrian population is estimated to comprise between 110,000 and 120,000 people, with most of them residing either in India (50,000–60,000), in Iran (15,000–25,000), or in North America (22,000). Though the religion is currently sparse due to restrictions on conversion, strict endogamy, and low birth rates, there are reports of conversions and cultural embraces of Zoroastrianism among the Iranian peoples (particularly Persians), most notably the diaspora.[9]

The central beliefs and practices of Zoroastrianism are contained in the Avesta, a compendium of sacred texts assembled over several centuries. Its oldest and most central component are the Gathas, purported to be the direct teachings of Zoroaster and his account of conversations with Ahura Mazda. These writings are part of a major section of the Avesta called the Yasna, which forms the core of Zoroastrian liturgy. Zoroaster's religious philosophy divided the early Iranian gods of Proto-Indo-Iranian paganism into emanations of the natural world—the ahura and the daeva; the former class consisting of divinities to be revered and the latter class consisting of divinities to be rejected and condemned. Zoroaster proclaimed that Ahura Mazda was the supreme creator and sustaining force of the universe, working in gētīg (the visible material realm) and mēnōg (the invisible spiritual and mental realm) through the Amesha Spenta, a class of seven divine entities that represent various aspects of the universe and the highest moral good. Emanating from Ahura Mazda is Spenta Mainyu (the Holy or Bountiful Spirit), the source of life and goodness,[10] which is opposed by Angra Mainyu (the Destructive or Opposing Spirit), who is born from Aka Manah (evil thought). Angra Mainyu was further developed by Middle Persian literature into Ahriman (), Ahura Mazda's direct adversary.

Zoroastrian doctrine holds that, within this cosmic dichotomy, human beings have the choice between Asha (truth, cosmic order), the principle of righteousness or "rightness" that is promoted and embodied by Ahura Mazda, and Druj (falsehood, deceit), the essential nature of Angra Mainyu that expresses itself as greed, wrath, and envy.[11] Thus, the central moral precepts of the religion are good thoughts (hwnata), good words (hakhta), and good deeds (hvarshta), which are recited in many prayers and ceremonies.[5][12][13] Many of the practices and beliefs of ancient Iranian religion can still be seen in Zoroastrianism, such as reverence for nature and its elements, such as water (aban). Fire (atar) is held by Zoroastrians to be particularly sacred as a symbol of Ahura Mazda himself, serving as a focal point of many ceremonies and rituals, and serving as the basis for Zoroastrian places of worship, which are known as fire temples.

Etymology

The name Zoroaster (Ζωροάστηρ) is a Greek rendering of the Avestan name Zarathustra. He is known as Zartosht and Zardosht in Persian and Zaratosht in Gujarati.[14] The Zoroastrian name of the religion is Mazdayasna, which combines Mazda- with the Avestan word yasna, meaning "worship, devotion".[15] In English, an adherent of the faith is commonly called a Zoroastrian or a Zarathustrian. An older expression still used today is Behdin, meaning "of the good religion", deriving from beh < Middle Persian weh 'good' + din < Middle Persian dēn < Avestan daēnā".[16] In the Zoroastrian liturgy, this term is used as a title for a lay individual who has been formally inducted into the religion in a Navjote ceremony, in contrast to the priestly titles of osta, osti, ervad (hirbod), mobed and dastur.[17]

The first surviving reference to Zoroaster in English scholarship is attributed to Thomas Browne (1605–1682), who briefly refers to Zoroaster in his 1643 Religio Medici.[18] The term Mazdaism (/ˈmæzdə.ɪzəm/) is an alternative form in English used as well for the faith, taking Mazda- from the name Ahura Mazda and adding the suffix -ism to suggest a belief system.[19]

Theology

See also: Criticism of Zoroastrianism and Religious influences on Zoroastrianism

The theological category of Zoroastrianism is hard to define. The reasons are the difficulties in assigning precise dates to the principal texts and the fact that many contain much older material. Furthermore, Zoroastrianism shaped only slowly over time and was not complete even by the time of the Muslim conquest of Persia. Polytheistic, monotheistic, and dualistic strands can be identified in the wider Zoroastrian tradition, with dualism being the dominant tendency. The major difference to Manichaeism lies in the insistence of good in the creation account.[20]

Some scholars believe Zoroastrianism started as an Indo-Iranian polytheistic religion: according to Yujin Nagasawa, ‹See Tfd›like the rest of the Zoroastrian texts, the Old Avesta does not teach monotheism.[21] By contrast, Md. Sayem characterizes Zoroastrianism as being one of the oldest monotheistic religions in the world.[22]

Zoroastrians treat Ahura Mazda as the supreme god, but believe in lesser divinities known as yazatas ("beings worthy of worship"), who share some similarities with the angels in Abrahamic religions.[23] These yazatas include Anahita, Sraosha, Mithra, Rashnu, and Tishtrya. Historian Richard Foltz has put forth evidence that Iranians of the pre-Islamic era worshipped all these figures; especially the gods Mithra and Anahita.[24]

Prods Oktor Skjærvø states Zoroastrianism is henotheistic, and ‹See Tfd›a dualistic and polytheistic religion, but with one supreme god, who is the father of the ordered cosmos.[3] Brian Arthur Brown states that this is unclear, because historic texts present a conflicting picture, ranging from Zoroastrianism's belief in one god, two gods, or a best god henotheism.[25] Economist Mario Ferrero suggests that Zoroastrianism transitioned from polytheism to monotheism due to political and economic pressures.[26]

In the 19th century, through contact with Western academics and missionaries, Zoroastrianism experienced a massive theological change that still affects it today. The Rev. John Wilson led various missionary campaigns in India against the Parsi community, disparaging the Parsis for their "dualism" and "polytheism" and as having unnecessary rituals while declaring the Avesta to not be "divinely inspired". This caused mass dismay in the relatively uneducated Parsi community, which blamed its priests and led to some conversions towards Christianity.[citation needed]

The arrival of the German orientalist and philologist Martin Haug led to a rallied defense of the faith through Haug's reinterpretation of the Avesta through Christianized and European orientalist lens. Haug postulated that Zoroastrianism was solely monotheistic with all other divinities reduced to the status of angels while Ahura Mazda became both omnipotent and the source of evil as well as good. Haug's thinking was subsequently disseminated as a Parsi interpretation, thus corroborating Haug's theory, and the idea became so popular that it is now almost universally accepted as doctrine (though being re-evaluated in modern Zoroastrianism and academia).[27] It has been argued by Almut Hintze that this designation of monotheism is not wholly perfect and that Zoroastrianism instead has its "own form of monotheism" which combines elements of dualism and polytheism.[28] Farhang Mehr asserts that Zoroastrianism is principally monotheistic with some dualistic elements.[29]

Lenorant and Chevallier assert that Zoroastrianism's concept of divinity covers both being and mind as immanent entities, describing Zoroastrianism as having a belief in an immanent self-creating universe with consciousness as its special attribute, thereby putting Zoroastrianism in the pantheistic fold sharing its origin with Indian Hinduism.[30][31]

Nature of the divine

Zoroastrianism contains multiple classes of divine beings, who are typically organised into tiers and spheres of influence.[citation needed]

Ahuras

Main article: Ahura

The Ahura are a class of divine beings ‹See Tfd›inherited by Zoroastrianism from the prehistoric Indo-Iranian religion. In the Rig Veda, asura denotes the "older gods", such as the "Father Asura", Varuna, and Mitra, who originally ruled over the primeval undifferentiated Chaos.[32]

Ahura Mazda

Main article: Ahuramazda

Ahura Mazda, also known as Oromasdes, Ohrmazd, Ormazd, Ormusd, Hoormazd, Harzoo, Hormazd, Hormaz and Hurmz, is the creator deity and the supreme god in Zoroastrianism. Ahura Mazda stands for the dual deity Mitrāˊ-Váruṇā of the Hindu holy book known as the Rigveda.[32]

According to scholars, Ahura Mazda is an uncreated, omniscient, omnipotent and benevolent God who has created the spiritual and material existences out of infinite light, and maintains the cosmic law of Asha. He is the first and most invoked spirit in Yasna, and is unrivaled, has no equals and presides over all creation.[33] In Avesta, Ahura Mazda is the only true God, and the representation of goodness, light, and truth. He is in conflict with the evil spirit Angra Mainyu, the representation of evil, darkness, and deceit. Angru Mainyu's goal is to tempt humans away from Ahura Mazda. Notably, Angra Mainyu is not a creation of Ahura Mazda but an independent entity.[34] The belief in Ahura Mazda, the "Lord of Wisdom" who is considered an all-encompassing Deity and the only existing one, is the foundation of Zoroastrianism.[35]

Ahura Mithra

Main article: Mithraism

Mitra, also called Mithra, was originally an Indo-Iranian god of ‹See Tfd›covenant, agreement, treaty, alliance, promise. Mitra is considered a being worthy of worship and is "characterized by riches".[36]

Yazata

Main article: Yazatas

The Yazata (Avestan: ) are divine beings worshiped by song and sacrifice in Zoroastrianism, in accordance with the Avesta. The word 'Yazata' is derived from 'Yazdan', the Old Persian word for 'god',[37] and literally means "divinity worthy of worship or veneration". As a concept, it also contains a wide range of other meanings; though generally signifying (or used as an epithet of) a divinity.[38][39]

The origins of Yazata are varied, with many also being featured as gods in Hinduism, or other Iranian religions. In modern Zoroastrianism, the Yazata are considered holy emanations of the creator, always devoted to him and obey the will of Ahura Mazda. While subject to repression by the Islamic Caliphate, the Yazata were often framed as "angels" to counter accusation of polytheism (shirk).[40] According to the Avesta The Yazata assist Ahura Mazda in his battle against the evil spirit, and are hypostases of moral or physical aspects of creation. The yazatas collectively are ‹See Tfd›the good powers under Ahura Mazda, who is the greatest of the yazatas.[37]

Notable Yazata

Ahura Mazda

Mitra or Mithra

Anahita – formerly an Iranian water goddess

Ātar (Fire)

Rashnu, one of the three judges who pass judgment on the souls of people after death

Sraosha or Srōsh

Verethragna – who may be the Vedic god Indra

Amesha Spentas

Yazatas are further divided into Amesha Spentas, their "ham-kar" or "Collaborators" who are Lower Ranking divinities,[41] and also certain healing plants, primordial creatures, the fravashis of the dead, and certain prayers that are themselves considered holy.

The Amesha Spentas and their "ham-kar" or "collaborator" Yazatas are as follows:

Vohu Manah + Mah / Geush Urvan / Ram

Asha Vahishta + Atar / Sraosha / Verethraghna

Kshatra Vairya + Khwar / Mithra / Asman / Anaghran

Spenta Armaiti + Ap / Daena / Ashi / Manthra Spenta

Haurvatat + Tishtriya / Fravashi / Vata

Ameretat + Rashnu / Arshtat / Zamyad[41]

Principal beliefs

Tenets of faith

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] In the Gathas, the most sacred texts of Zoroastrianism thought to have been composed by Zoroaster himself, Zoroaster acknowledged the highest devotion to Ahura Mazda, with worship and adoration also given to Ahura Mazda's manifestations (Amesha Spenta) and the other ahuras (Yazata) that support Ahura Mazda.[42]

Daena (din in modern Persian and meaning "that which is seen") is representative of the sum of one's spiritual conscience and attributes, which through one's choice Asha is either strengthened or weakened in the Daena.[43] Traditionally, the manthras (similar to the Hindu sacred utterance mantra) prayer formulas, are believed to be of immense power and the vehicles of Asha and creation used to maintain good and fight evil.[44] Daena should not be confused with the fundamental principle of Asha, believed to be the cosmic order which governs and permeates all existence, and the concept of which governed the life of the ancient Indo-Iranians. For these, asha was the course of everything observable—the motion of the planets and astral bodies; the progression of the seasons; and the pattern of daily nomadic herdsman life, governed by regular metronomic events such as sunrise and sunset, and was strengthened through truth-telling and following the Threefold Path.[45]

All physical creation (getig) was thus determined to run according to a master plan—inherent to Ahura Mazda—and violations of the order (druj) were violations against creation, and thus violations against Ahura Mazda.[46] This concept of asha versus the druj should not be confused with Western and especially Christian notions of good versus evil, for although both forms of opposition express moral conflict, the asha versus druj concept is more systemic and less personal, representing, for instance, chaos (that opposes order); or "uncreation", evident as natural decay (that opposes creation); or more simply "the lie" (that opposes truth and goodness).[45] Moreover, in the role as the one uncreated creator of all, Ahura Mazda is not the creator of druj, which is "nothing", anti-creation, and thus (likewise) uncreated and developed as the antithesis of existence through choice.[47]

A Parsi Wedding, 1905

In this schema of asha versus druj, mortal beings (both humans and animals) play a critical role, for they too are created. Here, in their lives, they are active participants in the conflict, and it is their spiritual duty to defend Asha, which is under constant assault and would decay in strength without counteraction.[45] Throughout the Gathas, Zoroaster emphasizes deeds and actions within society and accordingly extreme asceticism is frowned upon in Zoroastrianism but moderate forms are allowed within.[48]

Humata, Huxta, Huvarshta (Good Thoughts, Good Words, Good Deeds), the Threefold Path of Asha, is considered the core maxim of Zoroastrianism especially by modern practitioners. In Zoroastrianism, good transpires for those who do righteous deeds for its own sake, not for the search of reward. Those who do evil are said to be attacked and confused by the druj and are responsible for aligning themselves back to Asha by following this path.[49] There is also a heavy emphasis on spreading happiness, mostly through charity,[50] and respecting the spiritual equality and duty of both men and women.[51]

Central to Zoroastrianism is the emphasis on moral choice, to choose the responsibility and duty for which one is in the mortal world, or to give up this duty and so facilitate the work of druj. Similarly, predestination is rejected in Zoroastrian teaching and the absolute free will of all conscious beings is core, with even divine beings having the ability to choose. Humans bear responsibility for all situations they are in, and in the way they act toward one another. Reward, punishment, happiness, and grief all depend on how individuals live their lives.[52]

In Zoroastrian tradition, life is a temporary state in which a mortal is expected to participate actively in the continuing battle between Asha and Druj. Prior to its incarnation at the birth of the child, the urvan (soul) of an individual is still united with its fravashi (personal/higher spirit), which has existed since Ahura Mazda created the universe. Prior to the splitting off of the urvan, the fravashi participates in the maintenance of creation led by Ahura Mazda. During the life of a given individual, the fravashi acts as a source of inspiration to perform good actions and as a spiritual protector. The fravashis of ancestors cultural, spiritual, and heroic, associated with illustrious bloodlines, are venerated and can be called upon to aid the living.[53]

The religion states that active and ethical participation in life through good deeds formed from good thoughts and good words is necessary to ensure happiness and to keep chaos at bay. This active participation is a central element in Zoroaster's concept of free will, and Zoroastrianism as such rejects extreme forms of asceticism and monasticism but historically has allowed for moderate expressions of these concepts.[48] On the fourth day after death, the urvan is reunited with its fravashi, whereupon the experiences of life in the material world are collected for use in the continuing battle for good in the spiritual world. For the most part, Zoroastrianism does not have a notion of reincarnation; albeit Followers of Ilm-e-Kshnoom in India, among other currently non-traditional opinions, believe in reincarnation and practice vegetarianism.[54]

Zoroastrianism's emphasis on the protection and veneration of nature and its elements has led some to proclaim it as the ‹See Tfd›world's first proponent of ecology.[55] The Avesta and other texts call for the protection of water, earth, fire, and air making it, in effect, an ecological religion: It is not surprising that Mazdaism... is called the first ecological religion. The reverence for Yazatas (divine spirits) emphasizes the preservation of nature (Avesta: Yasnas 1.19, 3.4, 16.9; Yashts 6.3–4, 10.13).[56] However, this particular assertion is limited to natural forces held as emanations of asha by the fact that early Zoroastrians had a duty to exterminate "evil" species, a dictate no longer followed in modern Zoroastrianism.[57] Although there have been various theological statements supporting vegetarianism in Zoroastrianism's history and those who believe that Zoroaster was vegetarian.[58]

Zoroastrianism is not entirely uniform in theological and philosophical thought, especially with historical and modern influences having a significant impact on individual and local beliefs, practices, values, and vocabulary, sometimes merging with tradition and in other cases displacing it.[59] The ultimate purpose in the life of a practicing Zoroastrian is to become an ashavan (a master of Asha) and to bring happiness into the world, which contributes to the cosmic battle against evil. The core teachings of Zoroastrianism include:

Following the threefold path of Asha: Humata, Hūxta, Huvarshta (lit. 'good thoughts, good words, good deeds').[49]

Practicing charity to keep one's soul aligned with Asha and thus with spreading happiness.[50]

The spiritual equality and duty of men and women alike.[51]

Being good for the sake of goodness and without the hope of reward (see Ashem Vohu).

Cosmology

Main article: Zoroastrian cosmology

Cosmogony

According to the Zoroastrian creation myth, there is one universal, transcendent, all-good, and uncreated supreme creator deity Ahura Mazda,[15] or the "Wise Lord" (Ahura meaning "Lord" and Mazda meaning "Wisdom" in Avestan).[15][60] Zoroaster keeps the two attributes separate as two different concepts in most of the Gathas yet sometimes combines them into one form. Zoroaster also proclaims that Ahura Mazda is omniscient but not omnipotent.[15] Ahura Mazda existed in light and goodness above, while Angra Mainyu, (also referred to in later texts as "Ahriman"),[61][62] the destructive spirit/mentality, existed in darkness and ignorance below. They have existed independently of each other for all time, and manifest contrary substances. In the Gathas, Ahura Mazda is noted as working through emanations known as the Amesha Spenta[63] and with the help of "other ahuras".[27] These divine beings called Amesha Spentas, support him and are representative and guardians of different aspects of creation and the ideal personality.[63] Ahura Mazda is immanent in humankind and interacts with creation through these bounteous/holy divinities. In addition to these, He is assisted by a league of countless divinities called Yazatas, meaning "worthy of worship." Each Yazata is generally a hypostasis of a moral or physical aspect of creation. Asha[15][45] is the main spiritual force which comes from Ahura Mazda.[45] It is the cosmic order and is the antithesis of chaos, which is evident as druj, falsehood and disorder, that comes from Angra Mainyu.[47][33] The resulting cosmic conflict involves all of creation, mental/spiritual and material, including humanity at its core, which has an active role to play in the conflict.[64] The main representative of Asha in this conflict is Spenta Mainyu, the creative spirit/mentality.[61] Ahura Mazda then created the material and visible world itself in order to ensnare evil. He created the floating, egg-shaped universe in two parts: first the spiritual (menog) and 3,000 years later, the physical (getig).[46] Ahura Mazda then created Gayomard, the archetypical perfect man, and Gavaevodata, the primordial bovine.[52]

While Ahura Mazda created the universe and humankind, Angra Mainyu, whose very nature is to destroy, miscreated demons, evil daevas, and noxious creatures (khrafstar) such as snakes, ants, and flies. Angra Mainyu created an opposite, evil being for each good being, except for humans, which he found he could not match. Angra Mainyu invaded the universe through the base of the sky, inflicting Gayomard and the bull with suffering and death. However, the evil forces were trapped in the universe and could not retreat. The dying primordial man and bovine emitted seeds, which were protected by Mah, the Moon. From the bull's seed grew all beneficial plants and animals of the world and from the man's seed grew a plant whose leaves became the first human couple. Humans thus struggle in a two-fold universe of the material and spiritual trapped and in long combat with evil. The evils of this physical world are not products of an inherent weakness but are the fault of Angra Mainyu's assault on creation. This assault turned the perfectly flat, peaceful, and daily illuminated world into a mountainous, violent place that is half night.[52] According to Zoroastrian cosmology, in articulating the Ahuna Vairya formula, Ahura Mazda made the ultimate triumph of good against Angra Mainyu evident.[65] Ahura Mazda will ultimately prevail over the evil Angra Mainyu, at which point reality will undergo a cosmic renovation called Frashokereti[66] and limited time will end. In the final renovation, all of creation—even the souls of the dead that were initially banished to or chose to descend into "darkness"—will be reunited with Ahura Mazda in the Kshatra Vairya (meaning "best dominion"),[67] being resurrected to immortality.[citation needed]

Cosmography

Zoroastrian cosmography, which refers to the description of the structure of the cosmos in Zoroastrian literature and theology, involves a primary division of the cosmos into heaven and earth.[68] The heaven is composed of three parts: the lower-most part, which is where the fixed stars may be found; the middle part, where the domain of the moon is located, and the upper part, which is the domain of the sun and unreachable by Ahirman.[69] Further above the highest level of the heaven/sky includes regions described as the Endless Lights, as well as the Thrones of Amahraspandān and Ohrmazd.[70] Although this is the basic framework which occurs in Avestan texts, later Zoroastrian literature would elaborate on this picture by further subdividing the lowest part of heaven to achieve a total of six or seven layers.[71] The Earth itself was described as possessing three primary mountains: Mount Hukairiia, whose peak was the focal point of the revolution of the star Sadwēs; Mount Haraitī, whose peak was the focal point of the revolution of the sun and the moon, and the greatest of them all, the Harā Bərəz whose peak was located at the center of the Earth and which was the first in a chain of 2,244 mountains which, together, encircled the Earth.[72] Although the planets are not described in early Zoroastrian sources, they entered Zoroastrian thought in the Middle Persian period: they were demonized and took on the names Anāhīd (Pahlavi for Venus), Tīr (Mercury), Wahrām (Mars), Ohrmazd (Jupiter), and Kēwān (Saturn).[73]

Eschatology

Main article: Frashokereti

Individual judgment at death is at the Chinvat Bridge ("bridge of judgement" or "bridge of choice"), which each human must cross, facing a spiritual judgment, though modern belief is split as to whether it is representative of a mental decision during life to choose between good and evil or an afterworld location. Humans' actions under their free will through choice determine the outcome. According to tradition, the soul is judged by the Yazatas Mithra, Sraosha, and Rashnu, where depending on the verdict one is either greeted at the bridge by a beautiful, sweet-smelling maiden or by an ugly, foul-smelling old hag representing their Daena affected by their actions in life. The maiden leads the dead safely across the bridge, which widens and becomes pleasant for the righteous, towards the House of Song. The hag leads the dead down a bridge that narrows to a razor's edge and is full of stench until the departed falls off into the abyss towards the House of Lies.[52][74] Those with a balance of good and evil go to Hamistagan, a purgatorial realm mentioned in the 9th century work Dadestan-i Denig.[75]

The House of Lies is considered temporary and reformative; punishments fit the crimes, and souls do not rest in eternal damnation. Hell contains foul smells and evil food, a smothering darkness, and souls are packed tightly together although they believe they are in total isolation.[52]

In ancient Zoroastrian eschatology, a 3,000-year struggle between good and evil will be fought, punctuated by evil's final assault. During the final assault, the sun and moon will darken, and humankind will lose its reverence for religion, family, and elders. The world will fall into winter, and Angra Mainyu's most fearsome miscreant, Azi Dahaka, will break free and terrorize the world.[52]

According to legend, the final savior of the world, known as the Saoshyant, will be born to a virgin impregnated by the seed of Zoroaster while bathing in a lake. The Saoshyant will raise the dead—including those in all afterworlds—for final judgment, returning the wicked to hell to be purged of bodily sin. Next, all will wade through a river of molten metal in which the righteous will not burn but through which the impure will be completely purified. The forces of good will ultimately triumph over evil, rendering it forever impotent but not destroyed. The Saoshyant and Ahura Mazda will offer a bull as a final sacrifice for all time and all humans will become immortal. Mountains will again flatten and valleys will rise; the House of Song will descend to the moon, and the earth will rise to meet them both.[52] Humanity will require two judgments because there are as many aspects to our being: spiritual (menog) and physical (getig).[52]

Practices and rituals

An 8th century Tang dynasty Chinese clay figurine of a Sogdian man wearing a distinctive cap and face veil, possibly a camel rider or even a Zoroastrian priest engaging in a ritual at a fire temple, since face veils were used to avoid contaminating the holy fire with breath or saliva; Museum of Oriental Art (Turin), Italy.[76]

Throughout Zoroastrian history, shrines and temples have been the focus of worship and pilgrimage for adherents of the religion. Early Zoroastrians were recorded as worshiping in the 5th century BCE on mounds and hills where fires were lit below the open skies.[77] In the wake of Achaemenid expansion, shrines were constructed throughout the empire and particularly influenced the role of Mithra, Aredvi Sura Anahita, Verethragna and Tishtrya, alongside other traditional Yazata who all have hymns within the Avesta and also local deities and culture-heroes. Today, enclosed and covered fire temples tend to be the focus of community worship where fires of varying grades are maintained by the clergy assigned to the temples.[78]

The incorporation of cultural and local rituals is quite common and traditions have been passed down in historically Zoroastrian communities such as herbal healing practices, wedding ceremonies, and the like.[79][80][44] Traditionally, Zoroastrian rituals have also included shamanic elements involving mystical methods such as spirit travel to the invisible realm and involving the consumption of fortified wine, Haoma, mang, and other ritual aids.[81][46][82][83][84]

Ossuary with reliefs of Zoroastrian priests attending a fire, Mullakurgan (near Samarkand), Uzbekistan, 7–8th century CE.[85]

According to former South Asian studies professor Bettina Robotika, purification ceremonies associated with water (aban) and fire (atar) are considered the basis of Zoroastrian ritual life. Some Zoroastrian communities practice ritual exposure, mainly in regions of the Indian subcontinent where the practice is legal and there are healthy populations of scavenger birds. A corpse is considered a host for decay or druj, and scripture enjoins that it be disposed in a manner that does not pollute the good creation. Structures called Towers of Silence are commonly identified with this practice.[86]

The central ritual of Zoroastrianism is the Yasna, which is a recitation of the eponymous book of the Avesta and sacrificial ritual ceremony involving Haoma.[87] Extensions to the Yasna ritual are possible through use of the Visperad and Vendidad, but such an extended ritual is rare in modern Zoroastrianism.[88][89] The Yasna itself descended from Indo-Iranian sacrificial ceremonies and animal sacrifice of varying degrees are mentioned in the Avesta and are still practiced in Zoroastrianism albeit through reduced forms such as the sacrifice of fat before meals.[90] High rituals such as the Yasna are considered to be the purview of the Mobads with a corpus of individual and communal rituals and prayers included in the Khordeh Avesta.[87][91]

A Zoroastrian is welcomed into the faith through the Navjote/Sedreh Pushi ceremony, which is traditionally conducted during the later childhood or pre-teen years of the aspirant, though there is no defined age limit for the ritual.[44][92] After the ceremony, Zoroastrians are encouraged to wear their sedreh (ritual shirt) and kushti (ritual girdle) daily as a spiritual reminder and for mystical protection, though reformist Zoroastrians tend to only wear them during festivals, ceremonies, and prayers.[93][44][92]

Historically, Zoroastrians are encouraged to pray the five daily Gāhs and to maintain and celebrate the various holy festivals of the Zoroastrian calendar, which can differ from community to community.[94][95] Zoroastrian prayers, called manthras, are conducted usually with hands outstretched in imitation of Zoroaster's prayer style described in the Gathas and are of a reflectionary and supplicant nature believed to be endowed with the ability to banish evil.[96][97][65] Devout Zoroastrians are known to cover their heads during prayer, either with traditional topi, scarves, other headwear, or even just their hands. However, full coverage and veiling which is traditional in Islamic practice is not a part of Zoroastrianism and Zoroastrian women in Iran wear their head coverings displaying hair and their faces to defy mandates by the Islamic Republic of Iran.[98]

Scripture

See also: Persecution of Zoroastrians

A scene from the Hamzanama where Hamza ibn 'Abd al-Muttalib Burns Zarthust's Chest and Shatters the Urn with his Ashes

Over the course of 16 years during the 7th century, most of the Sasanian Empire was conquered by the emerging Muslim caliphate.[141] Although the administration of the state was rapidly Islamicized and subsumed under the Umayyad Caliphate, in the beginning ‹See Tfd›there was little serious pressure exerted on newly subjected people to adopt Islam.[142] Because of their sheer numbers, the conquered Zoroastrians had to be treated as dhimmis (despite doubts of the validity of this identification that persisted down the centuries),[143] which made them eligible for protection. Islamic jurists took the stance that only Muslims could be perfectly moral, but unbelievers might as well be left to their iniquities, so long as these did not vex their overlords.[143] In the main, once the conquest was over and local terms were agreed on, the Arab governors protected the local populations in exchange for tribute.[143]

The Arabs adopted the Sasanian tax-system, both the land-tax levied on landowners and the poll-tax levied on individuals,[143] called jizya, a tax levied on non-Muslims (i.e., the dhimmis). In time, this poll-tax came to be used as a means to humble the non-Muslims, and a number of laws and restrictions evolved to emphasize their inferior status. Under the early orthodox caliphs, as long as the non-Muslims paid their taxes and adhered to the dhimmi laws, administrators were enjoined to leave non-Muslims ‹See Tfd›in their religion and their land.[144]

Under Abbasid rule, Muslim Iranians (who by then were in the majority) in many instances showed severe disregard for and mistreated local Zoroastrians. For example, in the 9th century, a deeply venerated cypress tree in Khorasan (which Parthian-era legend supposed had been planted by Zoroaster himself) was felled for the construction of a palace in Baghdad, 2,000 miles (3,200 km) away. In the 10th century, on the day that a Tower of Silence had been completed at much trouble and expense, a Muslim official contrived to get up onto it, and to call the adhan (the Muslim call to prayer) from its walls. This was turned into a pretext to annex the building.[145]

Ultimately, Muslim scholars like Al-Biruni found few records left of the belief of for instance the Khawarizmians because figures like Qutayba ibn Muslim ‹See Tfd›extinguished and ruined in every possible way all those who knew how to write and read the Khawarizmi writing, who knew the history of the country and who studied their sciences. As a result, these things are involved in so much obscurity that it is impossible to obtain an accurate knowledge of the history of the country since the time of Islam...[146]

Conversion

Though subject to a new leadership and harassment, the Zoroastrians were able to continue their former ways, although there was a slow but steady social and economic pressure to convert,[147][148] with the nobility and city-dwellers being the first to do so, while Islam was accepted more slowly among the peasantry and landed gentry.[149] ‹See Tfd›Power and worldly-advantage now lay with followers of Islam, and although the official policy was one of aloof contempt, there were individual Muslims eager to proselytize and ready to use all sorts of means to do so.[148]

In time, a tradition evolved by which Islam was made to appear as a partly Iranian religion. One example of this was a legend that Husayn, son of the fourth caliph Ali and grandson of Islam's prophet Muhammad, had married a captive Sassanid princess named Shahrbanu. This "wholly fictitious figure"[150] was said to have borne Husayn a son, the historical fourth Shi'a imam, who insisted that the caliphate rightly belonged to him and his descendants, and that the Umayyads had wrongfully wrested it from him. The alleged descent from the Sassanid house counterbalanced the Arab nationalism of the Umayyads, and the Iranian national association with a Zoroastrian past was disarmed. Thus, according to scholar Mary Boyce, ‹See Tfd›it was no longer the Zoroastrians alone who stood for patriotism and loyalty to the past.[150] The "damning indictment" that becoming Muslim was un-Iranian only remained an idiom in Zoroastrian texts.[150]

With Iranian support, the Abbasids overthrew the Umayyads in 750, and in the subsequent caliphate government—that nominally lasted until 1258—Muslim Iranians received marked favor in the new government, both in Iran and at the capital in Baghdad. This mitigated the antagonism between Arabs and Iranians but sharpened the distinction between Muslims and non-Muslims. The Abbasids zealously persecuted heretics, and although this was directed mainly at Muslim sectarians, it also created a harsher climate for non-Muslims.[151]

Survival

The fire temple of Baku, c. 1860

Despite economic and social incentives to convert, Zoroastrianism remained strong in some regions, particularly in those furthest away from the Caliphate capital at Baghdad. In Bukhara (present-day Uzbekistan), resistance to Islam required the 9th-century Arab commander Qutaiba to convert his province four times. The first three times the citizens reverted to their old religion. Finally, the governor made their religion ‹See Tfd›difficult for them in every way, turned the local fire temple into a mosque, and encouraged the local population to attend Friday prayers by paying each attendee two dirhams.[148] The cities where Arab governors resided were particularly vulnerable to such pressures, and in these cases the Zoroastrians were left with no choice but to either conform or migrate to regions that had a more amicable administration.[148]

The 9th century came to define the great number of Zoroastrian texts that were composed or re-written during the 8th to 10th centuries (excluding copying and lesser amendments, which continued for some time thereafter). All of these works are in the Middle Persian dialect of that period (free of Arabic words) and written in the difficult Pahlavi script (hence the adoption of the term "Pahlavi" as the name of the variant of the language, and of the genre, of those Zoroastrian books). If read aloud, these books would still have been intelligible to the laity. Many of these texts are responses to the tribulations of the time, and all of them include exhortations to stand fast in their religious beliefs.[citation needed]

Fire Temple of Yazd

Museum of Zoroastrians in Kerman

In Khorasan in northeastern Iran, a 10th-century Iranian nobleman brought together four Zoroastrian priests to transcribe a Sassanid-era Middle Persian work titled Book of the Lord (Khwaday Namag) from Pahlavi script into Arabic script. This transcription, which remained in Middle Persian prose (an Arabic version, by al-Muqaffa, also exists), was completed in 957 and subsequently became the basis for Firdausi's Book of Kings. It became enormously popular among both Zoroastrians and Muslims, and also served to propagate the Sassanid justification for overthrowing the Arsacids.[citation needed]

Among migrations were those to cities in (or on the margins of) the great salt deserts, in particular to Yazd and Kerman, which remain centers of Iranian Zoroastrianism to this day. Yazd became the seat of the Iranian high priests during Mongol Ilkhanate rule, when the ‹See Tfd›best hope for survival [for a non-Muslim] was to be inconspicuous.[152] Crucial to the present-day survival of Zoroastrianism was a migration from the northeastern Iranian town of "Sanjan in south-western Khorasan",[153] to Gujarat, in western India. The descendants of that group are today known as the Parsis—"as the Gujaratis, from long tradition, called anyone from Iran"[153]—who today represent the larger of the two groups of Zoroastrians in India.[154]

A special container carrying the holy fire from Aden to the Lonavala Agiary, India

The struggle between Zoroastrianism and Islam declined in the 10th and 11th centuries. Local Iranian dynasties, "all vigorously Muslim,"[153] had emerged as largely independent vassals of the Caliphs. In the 16th century, in one of the early letters between Iranian Zoroastrians and their co-religionists in India, the priests of Yazd lamented that "no period [in human history], not even that of Alexander, had been more grievous or troublesome for the faithful than 'this millennium of the demon of Wrath'."[155]

Modern

Further information: Parsis, Irani (India), Zoroastrianism in Iran, and Zoroastrianism in India

A modern Zoroastrian fire temple in Western India

Sadeh in Tehran, 2011

Zoroastrianism has survived into the modern period, particularly in India, where the Parsis are thought to have been present since about the 9th century.[156]

Today Zoroastrianism can be divided in two main schools of thought: reformists and traditionalists. Traditionalists are mostly Parsis and accept, beside the Gathas and Avesta, also the Middle Persian literature and like the reformists mostly developed in their modern form from 19th century developments. They generally do not allow conversion to the faith and, as such, for someone to be a Zoroastrian they must be born of Zoroastrian parents. Some traditionalists recognize the children of mixed marriages as Zoroastrians, though usually only if the father is a born Zoroastrian.[157] Not all Zoroastrians identify with either school. Notable examples gaining traction include Neo-Zoroastrians/Revivalists, which are usually reinterpretations of Zoroastrianism appealing towards Western concerns,[158] and centering the idea of Zoroastrianism as a living religion. These advocate the revival and maintenance of old rituals and prayers while supporting ethical and social progressive reforms. Both of these latter schools tend to center the Gathas without outright rejecting other texts except the Vendidad.[citation needed]

From the 19th century onward, the Parsis gained a reputation for their education and widespread influence in all aspects of society. They played an instrumental role in the economic development of the region over many decades; several of the best-known business conglomerates of India are run by Parsi-Zoroastrians, including the Tata,[159] Godrej, Wadia families, and others.[160]

For a variety of social and political factors, the Zoroastrians of the Indian subcontinent, namely the Parsis and Iranis, have not engaged in conversion since at least the 18th century. Zoroastrian high priests have historically opined there is no reason to not allow conversion, which is also supported by the Revayats and other scripture, though later priests have condemned these judgements.[161][27] Within Iran, many of the beleaguered Zoroastrians have been also historically opposed or not practically concerned with the matter of conversion. Currently though, The Council of Tehran Mobeds (the highest ecclesiastical authority within Iran) endorses conversion but conversion from Islam to Zoroastrianism is illegal under the laws of the Islamic Republic of Iran.[157][27]

Though the Armenians share a rich history affiliated with Zoroastrianism (that eventually declined with the advent of Christianity), reports indicate that there were Zoroastrians in Armenia until the 1920s.[162]

At the request of the government of Tajikistan, UNESCO declared 2003 a year to celebrate the "3,000th anniversary of Zoroastrian culture", with special events throughout the world. In 2011, the Tehran Mobeds Anjuman announced that for the first time in the history of modern Iran and of the modern Zoroastrian communities worldwide, women had been ordained in Iran and North America as mobedyars, meaning women assistant mobeds (Zoroastrian clergy).[163][164][165] The women hold official certificates and can perform the lower-rung religious functions and can initiate people into the religion.[166][167]

The current Zoroastrian population is said be around 100,000 to 200,000 and reportedly declining.[168] However, further studies are needed to confirm this, as numbers have also been rising in some areas, such as Iran.[169][170][171]

Demographics

Further information: List of countries by Zoroastrian population and List of Zoroastrians

The sacred Zoroastrian pilgrimage shrine of Chak Chak in Yazd, Iran

Zoroastrian communities internationally tend to comprise mostly two main groups of people: Indian Parsis and Iranian Zoroastrians. According to a study in 2012 by the Federation of Zoroastrian Associations of North America, the number of Zoroastrians worldwide was estimated to be between 111,691 and 121,962. The number is imprecise because of diverging counts in Iran.[167]

Iran, Kurdistan Region of Iraq and Central Asia

Main article: Zoroastrians in Iran

Parsi Navjote ceremony (rites of admission into the Zoroastrian faith)

Iran's figures of Zoroastrians have ranged widely; the last census (1974) before the revolution of 1979 revealed 21,400 Zoroastrians.[172] Some 10,000 adherents remain in the Central Asian regions that were once considered the traditional stronghold of Zoroastrianism, i.e., Bactria (see also Balkh), which is in Northern Afghanistan; Sogdiana; Margiana; and other areas close to Zoroaster's homeland. In Iran, emigration, out-marriage and low birth rates are likewise leading to a decline in the Zoroastrian population. Zoroastrian groups in Iran say their number is approximately 60,000.[173] According to the Iranian census data from 2011 the number of Zoroastrians in Iran was 25,271.[174]

Communities exist in Tehran, as well as in Yazd, Kerman and Kermanshah, where many still speak an Iranian language distinct from the usual Persian. They call their language Dari, not to be confused with the Dari spoken in Afghanistan. Their language is also called Gavri or Behdini, literally "of the Good Religion". Sometimes their language is named for the cities in which it is spoken, such as Yazdi or Kermani. Iranian Zoroastrians were historically called Gabrs.[citation needed]

The number of Kurdish Zoroastrians, along with those of non-ethnic converts, has been estimated differently.[175] The Zoroastrian Representative of the Kurdistan Regional Government in Iraq has reported that as many as 100,000 people in Iraqi Kurdistan have converted to Zoroastrianism recently, with some community leaders speculating that even more Zoroastrians in the region are practicing their faith secretly.[176][177][178] However, this has not been confirmed by independent sources.[179]

The surge in Kurdish Muslims converting to Zoroastrianism is largely attributed to disillusionment with Islam after experiencing violence and oppression perpetrated by ISIS in the area.[180]

South Asia

Main articles: Parsis and Irani (India)

Historical population of Parsis in India

YearPop.±% p.a.

187269,476—

188185,397+2.32%

189189,904+0.52%

190194,190+0.47%

1911100,096+0.61%

1921101,778+0.17%

1931109,752+0.76%

1941114,890+0.46%

197191,266−0.76%

198171,630−2.39%

200169,601−0.14%

201157,264−1.93%

201969,000+2.36%

Sources:[181][182][183][184][185][186][187][188][189][190][191][192]

India is considered to be home to a large Zoroastrian population – the descendants of migrants from Iran and today known as the Parsis. In India's 2001 census, the Parsi population numbered at 69,601, representing about 0.006% of the total population of India, with a concentration in and around the city of Mumbai. By 2008, the birth-to-death ratio was 1:5; 200 births per year to 1,000 deaths.[193] India's 2011 census recorded 57,264 Parsi Zoroastrians.[191]

The Zoroastrian population in Pakistan was estimated to number 1,675 people in 2012,[167] mostly living in Sindh (especially Karachi) followed by Khyber Pakhtunkhwa.[194][195] The National Database and Registration Authority (NADRA) of Pakistan reported that there were 3,650 Parsi voters during the elections in Pakistan in 2013 and 4,235 in 2018.[196] According to the 2023 Pakistani census, there were 2,348 Parsis across the nation, with 1,656 (70.5%) being located in the Karachi Division.[197][198]

Western world

See also: Federation of Zoroastrian Associations of North America and Zoroastrianism in the United States

North America is thought to be home to 18,000–25,000 Zoroastrians of both South Asian and Iranian backgrounds. As of 2012, the population of Zoroastrians in US was 15,000, making it the third-largest Zoroastrian population in the world af

tief unterm himmel by Leo Grübler

3 2

deep beyond the sky

"feel the air up above, a pool of blue sky … see the path cut by the moon for you to walk on … a distant time, a distant place, so what you're givin'?"

(Pearl Jam)

inspiration: www.youtube.com/watch?v=P-Db7U0sicA

LeonArts.at

Voyage To The Afterworld by Nevena Nena Petrovic

2

Tutankhamun is the best known pharaoh of ancient Egypt.Over 3,000 treasures were placed in the tomb to help Tutankhamun in his afterlife, and the walls of the burial chamber were painted with scenes of his voyage to the afterworld.

Heavywork 02 by Reografie

1

European Bulk Services botlek

On a beautifull but dark night. The cranes who stand there looks like creatures of war of the world.

U never know what happen in the afterworld

False door niche by Heidi Kontkanen

2

Detail from the West wall of the chapel of Nikauhor and Sekhemhathor.

Nikauhor was a judge and a priest of Userkaf's sun temple and mortuary cult. His wife, Sekhemhathor, was a priestess of Hathor and Neith. The false door niche on the left, flanked by figures of Nikauhor, belongs to him; that on the right, flanked by figures of the couple, belongs to his wife. Nikauhor's offering stela is missing, and that of Sekhemhathor-which originally was placed above her false door-has been displaced to the left because of the height of the wall.

Nikauhor's single figures in particular are very finely carved; his mature, austere features are characteristic of Fifth Dynasty style as opposed to that of the Fourth. The relief flanking his wife's false door is flatter and less modeled.

The intervening expanse of wall shows, from the bottom, a painted dado, the slaughter of cattle, the presentation of offerings, and a game of senet being played alongside a group of musicians. Such scenes sometimes have recognizably allegorical meanings: the passage through the afterworld was, for instance, likened to a game of senet. White outlines among and over the figures of the uppermost preserved register are traces of chair legs and the leg of a large seated figure, which belonged to an erased scene.

The mastaba of Nikauhor, like those of Raemkai and Perneb, was located in a cemetery north of the Djoser complex.

5th dynasty, from Saqqara, Tomb QS 915.

08.201.2a–g

Metropolitan Museum of Art, NY

Minoan Larnax II) – Sacrifices for the Afterword by Egisto Sani

4 1

Larnax from the Armenoi necropolis showing variations of the same theme: goat, flower, and argonaut in the left-hand panel, and bull, flower, and argonaut in the right-hand panel.

The motifs on the lid, floral petals, horns of consecration and a double ax, may imply that the deer and bull are present in the Afterworld as sacrifices.

Painted clay larnax

Postpalatial period: LM IIIIA2

About 1370 – 1340 BC

From Armenoi, Crete

Rethymno, Crete, Archaeological Museum

Relief Dedicated to Seneb-es and Mer-ankh-ef by Itinerant Wanderer

3 4

Relief dedicated to Seneb-es and Mer-ankh-ef.

Provenance uncertain, probably Giza (in Lower Egypt).

Old Kingdom, circa 2450 B.C.

This relief is a panel from a "false door" included in the structure of the tomb as a doorway from the afterworld. The couple are seated before an offering table heaped with bread, beer, linen, incense, cosmetics and oils.

The lady, Seneb-es, holds the title of Pharaoh's acquaintance. The man, Mar-Ankh-ef, is identified as ruler of the estate.

Upper Egyptian Gallery - University of Pennsylvania Museum of Archaeology and Anthropology.

www.penn.museum/long-term-exhibits/263-upper-egyptian-gal...

Bijuu in Naruto by fat linguini

4

It wouldn't go bigger~ sorry.

Anyways: Info...

One-Tailed Shukaku: Gaara of Sunagakure

Two-Tailed Monster Cat: Nii Yugito of Kumogakure

Four-Tailed Monkey: Rōshi of Iwagakure

Five-Tailed Dolphin Horse: Han from Iwagakure

Six-Tailed Slug: Utakata of Kirigakure

Seven-Tailed Horned Beetle: Fū from Takigakure

Eight-Tailed Giant Ox: Killer Bee of Kumogakure

Nine-Tailed Demon Fox: Uzumaki Naruto of Konohagakure

From the second Naruto artbook.

Full resolution and more info can be found here: naruto.wikia.com/wiki/Bijuu

Tailed Beast Legend

ONE TAIL - ICHIBI

This guy lives in the desert of Nara, because affected by the Eight tail's magical powers and under the wind and sand..he transforms into a racoon (to what he is now). He is playful and lives on the souls of the people killed by the wind and sand. The tatoos on his body show that he is the god of wind. He was defeated by Oraga Nakashimu, a monk in nara.

TWO TAILS - NIBI

This monster lives in the forest of death (ooo..good names eh?) in hokaido. He looks like a black cat demon with black wings and his master is the death god. He feeds on the dead people's spirits and can summon these spirits to fight for them. The third eye at the top of its head is used to consume the spirit. He was nearly killed once by Kyubi. but Shinigami(the death god) manages to save him just in time. This is the god of darkness.

THREE TAILS - MIBI

This monster has a sharp horn at his forehead and his body in in the shape of a shark. Every few months, he comes up to the surface of the sea from the deep waters to get some fresh air. However, each time he does this, there will be storms and all the ships become his food. He gets his power from his subordinate Samehada, , (ooo..BIG RESEMBLANCE HERE). Samehada gets food from this monster's stomach and creates a large amount of power which is given to the three tails. This is done because Samehada can create 5 times more power than the three tails. The three tails is the god of water.

FOUR TAILS - SHIBI

He lives near Mount Fuji and because of the toxic gases and volcanic ash, he transforms into a half chicken and half snake monster. Everything around him will die because of his poison. According to the legend, whenever he hibernates at Fuji, his snoring will cause the volcano to erupt. Luckily, Yamazaki Ishiro, a master of demon arts, manages to seal him. The four tails is the god of poison.

FIVE TAILS - GOBI

Each tail of this dog-like monster represents one element (Earth Wind Water Fire Metal) and he can cause catastrophic damage when using these elements. He will also destroy nature to obtain power of these five elements. The five tails was once badly injured by the Kyubi when he and the two tails challenged Kyubi. This monster is the god of illusions (gen that is, as in genjustsu)

SIX TAILS - MUBI

This was the god of thunder but was changed into a beast by the Eight tails power. The six tails can release a tremendous amount of electricity to help him in battle.&

The person who killed the six tails is Sarutobi (sandaime? should be). However, the interesting thing is, Sarutobi used a move known as Kinjustsu Raikiri (>_>, yes I know, thats kakashis unique move, maybe the creator changed a bit) to cut through the lightning released by the six tails. Hence the name lightning edge &. PERSONAL OPINION ABOUT THIS

IMO, Kakashi is way too weak to kill a tailed beast, so probably his one is an altered version of the person who really killed the six tails, since its not a kinjutsu.

SEVEN TAILS - SHICHIBI

The seven tails is the most cunning beast but the smallest out of them all. For most of the time, he is underground searching for prey. The way he kills is destroying the piece of the land under his target causing his target to fall and directly going into his mouth. Whenever he appears above he will transform into all types of creatures, but he is unable to transform in a place without clay. The seven tails is the god of earth.

EIGHT TAILS - HATSUUBI

This monster has eight heads and eight tails and has the power of the demon world, a symbol of evil. Each head represents one thing and they are Soul, Ghost, Evil, Devil, Monstrous, Kill, The Afterworld and Death Initially, his powers are weak, but, because members of the Kusanagi family act without precaution, they used the legendary Kusanagi No Tsurugi, (thats right, the sword Orochimaru uses). As a result, the eight tails takes the sword from them and absorbs its power to become a very powerful creature, as well as storing it in his body. With this new power, he releases a large amount of dark power and awakens the other tailed beasts and becomes arrogant. He defeats lots of tailed beasts, but when he encounters the Kyubi, he is defeated. This is because the Kyubi has an unlimited amount of power and even makes a hole in the Kusanagi sword. This shows just how powerful the nine tails is as he is the king of the tailed beasts and not even Sarutobi and Enma could scratch that sword.

The eight tails awaits a genius of the Yagami family, who is the arch enemy of the Kusangi family, to awaken him and fight the Kyubi again.

This monster obviously resembles Orochimaru and this genius he waits could be Sasuke (even though the names are different). This is because, Sasuke is in fact a genius and Orochimaru is weakened now. Only Sasukes eyes can help him regain strength.

NINE TAILS - KYUUBI

This is the king of all tailed beasts and the reason he is so powerful is because he has an unlimited amount of power. This power is generated by his fire seal and as a result, after 100 years of battle with the eight tails, eight tails is exhausted but the Kyubi is still able to fight. Kyubi is also very smart and searches for the person who awakened him as well as the shinobi who sealed him. However, the eight tails did not tell Kyubi that it was him who awakened the nine tails.Now, since Kyubi is the only thing which can kill the Eight tails, this suggests why only Naruto can rescue Sasuke.

Copied from this guy here:

www.flickr.com/photos/8877426@N05/3336088988/

Bijuu in Naruto by fat linguini

1

It wouldn't go bigger~ sorry.

Anyways: Info...

One-Tailed Shukaku: Gaara of Sunagakure

Two-Tailed Monster Cat: Nii Yugito of Kumogakure

Four-Tailed Monkey: Rōshi of Iwagakure

Five-Tailed Dolphin Horse: Han from Iwagakure

Six-Tailed Slug: Utakata of Kirigakure

Seven-Tailed Horned Beetle: Fū from Takigakure

Eight-Tailed Giant Ox: Killer Bee of Kumogakure

Nine-Tailed Demon Fox: Uzumaki Naruto of Konohagakure

From the second Naruto artbook.

Full resolution and more info can be found here: naruto.wikia.com/wiki/Bijuu

Tailed Beast Legend

ONE TAIL - ICHIBI

This guy lives in the desert of Nara, because affected by the Eight tail's magical powers and under the wind and sand..he transforms into a racoon (to what he is now). He is playful and lives on the souls of the people killed by the wind and sand. The tatoos on his body show that he is the god of wind. He was defeated by Oraga Nakashimu, a monk in nara.

TWO TAILS - NIBI

This monster lives in the forest of death (ooo..good names eh?) in hokaido. He looks like a black cat demon with black wings and his master is the death god. He feeds on the dead people's spirits and can summon these spirits to fight for them. The third eye at the top of its head is used to consume the spirit. He was nearly killed once by Kyubi. but Shinigami(the death god) manages to save him just in time. This is the god of darkness.

THREE TAILS - MIBI

This monster has a sharp horn at his forehead and his body in in the shape of a shark. Every few months, he comes up to the surface of the sea from the deep waters to get some fresh air. However, each time he does this, there will be storms and all the ships become his food. He gets his power from his subordinate Samehada, , (ooo..BIG RESEMBLANCE HERE). Samehada gets food from this monster's stomach and creates a large amount of power which is given to the three tails. This is done because Samehada can create 5 times more power than the three tails. The three tails is the god of water.

FOUR TAILS - SHIBI

He lives near Mount Fuji and because of the toxic gases and volcanic ash, he transforms into a half chicken and half snake monster. Everything around him will die because of his poison. According to the legend, whenever he hibernates at Fuji, his snoring will cause the volcano to erupt. Luckily, Yamazaki Ishiro, a master of demon arts, manages to seal him. The four tails is the god of poison.

FIVE TAILS - GOBI

Each tail of this dog-like monster represents one element (Earth Wind Water Fire Metal) and he can cause catastrophic damage when using these elements. He will also destroy nature to obtain power of these five elements. The five tails was once badly injured by the Kyubi when he and the two tails challenged Kyubi. This monster is the god of illusions (gen that is, as in genjustsu)

SIX TAILS - MUBI

This was the god of thunder but was changed into a beast by the Eight tails power. The six tails can release a tremendous amount of electricity to help him in battle.&

The person who killed the six tails is Sarutobi (sandaime? should be). However, the interesting thing is, Sarutobi used a move known as Kinjustsu Raikiri (>_>, yes I know, thats kakashis unique move, maybe the creator changed a bit) to cut through the lightning released by the six tails. Hence the name lightning edge &. PERSONAL OPINION ABOUT THIS

IMO, Kakashi is way too weak to kill a tailed beast, so probably his one is an altered version of the person who really killed the six tails, since its not a kinjutsu.

SEVEN TAILS - SHICHIBI

The seven tails is the most cunning beast but the smallest out of them all. For most of the time, he is underground searching for prey. The way he kills is destroying the piece of the land under his target causing his target to fall and directly going into his mouth. Whenever he appears above he will transform into all types of creatures, but he is unable to transform in a place without clay. The seven tails is the god of earth.

EIGHT TAILS - HATSUUBI

This monster has eight heads and eight tails and has the power of the demon world, a symbol of evil. Each head represents one thing and they are Soul, Ghost, Evil, Devil, Monstrous, Kill, The Afterworld and Death Initially, his powers are weak, but, because members of the Kusanagi family act without precaution, they used the legendary Kusanagi No Tsurugi, (thats right, the sword Orochimaru uses). As a result, the eight tails takes the sword from them and absorbs its power to become a very powerful creature, as well as storing it in his body. With this new power, he releases a large amount of dark power and awakens the other tailed beasts and becomes arrogant. He defeats lots of tailed beasts, but when he encounters the Kyubi, he is defeated. This is because the Kyubi has an unlimited amount of power and even makes a hole in the Kusanagi sword. This shows just how powerful the nine tails is as he is the king of the tailed beasts and not even Sarutobi and Enma could scratch that sword.

The eight tails awaits a genius of the Yagami family, who is the arch enemy of the Kusangi family, to awaken him and fight the Kyubi again.

This monster obviously resembles Orochimaru and this genius he waits could be Sasuke (even though the names are different). This is because, Sasuke is in fact a genius and Orochimaru is weakened now. Only Sasukes eyes can help him regain strength.

NINE TAILS - KYUUBI

This is the king of all tailed beasts and the reason he is so powerful is because he has an unlimited amount of power. This power is generated by his fire seal and as a result, after 100 years of battle with the eight tails, eight tails is exhausted but the Kyubi is still able to fight. Kyubi is also very smart and searches for the person who awakened him as well as the shinobi who sealed him. However, the eight tails did not tell Kyubi that it was him who awakened the nine tails.Now, since Kyubi is the only thing which can kill the Eight tails, this suggests why only Naruto can rescue Sasuke.

Copied from this guy here:

www.flickr.com/photos/8877426@N05/3336088988/

「日光江戸村」 Salve by scion_cho

6 14

a glowing Buddha statue signals your departure from hell at the end of the obstacle course [of the Jigoku Temple]

Check out this haunted temple of doom. Plenty of zombies await you here. Get a glimpse of this unique imaginary afterworld of the Orient.

@Edo Wonderland [Nikko Edomura]

the old man and his old pal... - (2011) by al (rino) del vecchio

5 24

the afterworld can wait...

afterworld termination pod by Jacobrick

4 2

after W.W. VII humans and other species were forced to fend fore themselves in the afterworld, forging for food, and building weapons and machhinery out of abandoned farm equiptment, the remnants of military equiptment, and anything else they could salvage...

.....its a dog eat dog world out there....... eat...... or be eaten.....

it started out as a solid probe, but i figured there was room to fit a fig, if i hollowed it out, with school coming up i wont be able to post as much, but il try to post as often as possible.

Brugmansia sanguinea Red angel's Trumpet by Seoirse

2

Effortlessly uploaded by Eye-Fi

FAMILY: Solanaceae (Nightshade)

GENUS: Brugmansia

SPECIES: Sanguinea

COMMON NAMES: Belladonna Tree, Bloodred Angel’s Trumpet, Borrachero Rojo, Chamico, El Guantug, Floripondio, Guantug, Huacacachu, Huanto, Humoco, Misha Colorada, Perecillo, Poroporo, Red Brugmansia, Tonga, Yerba de Huaca

Brugmansia Sanguinea is a perennial shrub-like tree, indigenous to the midlands of South America. It can grow 15 feet (5 meters ) tall, with long thin oval shaped leaves that grow up to 16 inches (40 cm) long and 6 inches (15 cm) wide. The flowers are up to 9 inches (23 cm) long, narrow and trumpet shaped, and range in color from a light pink to a deep blood-red, but it can also produce flowers that are pure yellow, yellow–red, green¬–red and pure red. Unlike the closely related Golden Angel’s Trumpet, the Sanguinea’s flowers do not produce an aromatic fragrance and tend to be slightly smaller.

Bloodred Angel’s Trumpet is native to the midland and lowland areas around the Andes mountain range in South America. It grows wildly throughout Bolivia, Chile, Columbia, Ecuador, and Peru. It has also been found growing at sea level in Chile.

The plant’s stems, flowers, leaves and seed are known to contain large quantities of tropane alkaloids. Recent research has shown that the main active compound in this plant is Scopolamine, it also contains aposcopolamine, atropine, hyoscyamine, meteloidine, and norscopolamine. All of these compounds may be illegal in most parts of the world when extracted from their naturally occurring sources.

TRADITIONAL USE: Mestizo Shamans have used the Bloodred Angel’s Trumpet as a sacrament in their burial ceremonies and grieving rituals. It was believed that widows would be gently lulled into the afterworld by consuming a hallucinogenic maize beer, Chicha, while they were being buried alive with their deceased husband. Chicha was made from corn, tobacco and the Sanguinea flowers and allowed to ferment. Modern day shaman’s use this traveling plant to communicate with their ancestors as well as the animal spirit world, diagnose disease, find lost objects, prophesize and to predict the future. The native tribes still use the seeds, mixing them in with coffee, to induce sexual arousal or to harm someone and put them into a coma or even kill them, depending on the dosage.

Brugmansia, named for Dutch naturalist Sebald Justinus Brugmans

ISRAFEL.*

————

I.

In Heaven a spirit both dwell

Whose heart-strings are a lute —

None sing so wild — so well

As the angel Israfel —

And the giddy stars are mute.

II.

Tottering above

In her highest noon

The enamoured moon

Blushes with love —

While, to listen, the red levin

Pauses in Heaven. [page 44:]

III.

And they say (the starry choir

And all the listening things)

That Israfeli’s fire

Is owing to that lyre

With those unusual strings.

IV.

But the Heavens that angel trod

Where deep thoughts are a duty —

Where Love is a grown god —

Where Houri glances are ——

— Stay! turn thine eyes afar! —

Imbued with all the beauty

Which we worship in yon star.

V.

Thou art not, therefore, wrong

Israfeli, who despisest

An unimpassion’d song:

To thee the laurels belong

Best bard, — because the wisest. [page 45:]

VI.

The extacies [[ecstasies]] above

With thy burning measures suit —

Thy grief — if any — thy love

With the fervor of thy lute —

Well may the stars be mute!

VII.

Yes, Heaven is thine: but this

Is a world of sweets and sours:

Our flowers are merely — flowers,

And the shadow of thy bliss

Is the sunshine of ours.

VIII.

If I did dwell where Israfel

Hath dwelt, and he where I,

He would not sing one half as well —

One half as passionately,

And a stormier note than this would swell

From my lyre within the sky.

Edgar Allen Poe

Bijuu in Naruto by fat linguini

It wouldn't go bigger~ sorry.

Anyways: Info...

One-Tailed Shukaku: Gaara of Sunagakure

Two-Tailed Monster Cat: Nii Yugito of Kumogakure

Four-Tailed Monkey: Rōshi of Iwagakure

Five-Tailed Dolphin Horse: Han from Iwagakure

Six-Tailed Slug: Utakata of Kirigakure

Seven-Tailed Horned Beetle: Fū from Takigakure

Eight-Tailed Giant Ox: Killer Bee of Kumogakure

Nine-Tailed Demon Fox: Uzumaki Naruto of Konohagakure

From the second Naruto artbook.

Full resolution and more info can be found here: naruto.wikia.com/wiki/Bijuu

Tailed Beast Legend

ONE TAIL - ICHIBI

This guy lives in the desert of Nara, because affected by the Eight tail's magical powers and under the wind and sand..he transforms into a racoon (to what he is now). He is playful and lives on the souls of the people killed by the wind and sand. The tatoos on his body show that he is the god of wind. He was defeated by Oraga Nakashimu, a monk in nara.

TWO TAILS - NIBI

This monster lives in the forest of death (ooo..good names eh?) in hokaido. He looks like a black cat demon with black wings and his master is the death god. He feeds on the dead people's spirits and can summon these spirits to fight for them. The third eye at the top of its head is used to consume the spirit. He was nearly killed once by Kyubi. but Shinigami(the death god) manages to save him just in time. This is the god of darkness.

THREE TAILS - MIBI

This monster has a sharp horn at his forehead and his body in in the shape of a shark. Every few months, he comes up to the surface of the sea from the deep waters to get some fresh air. However, each time he does this, there will be storms and all the ships become his food. He gets his power from his subordinate Samehada, , (ooo..BIG RESEMBLANCE HERE). Samehada gets food from this monster's stomach and creates a large amount of power which is given to the three tails. This is done because Samehada can create 5 times more power than the three tails. The three tails is the god of water.

FOUR TAILS - SHIBI

He lives near Mount Fuji and because of the toxic gases and volcanic ash, he transforms into a half chicken and half snake monster. Everything around him will die because of his poison. According to the legend, whenever he hibernates at Fuji, his snoring will cause the volcano to erupt. Luckily, Yamazaki Ishiro, a master of demon arts, manages to seal him. The four tails is the god of poison.

FIVE TAILS - GOBI

Each tail of this dog-like monster represents one element (Earth Wind Water Fire Metal) and he can cause catastrophic damage when using these elements. He will also destroy nature to obtain power of these five elements. The five tails was once badly injured by the Kyubi when he and the two tails challenged Kyubi. This monster is the god of illusions (gen that is, as in genjustsu)

SIX TAILS - MUBI

This was the god of thunder but was changed into a beast by the Eight tails power. The six tails can release a tremendous amount of electricity to help him in battle.&

The person who killed the six tails is Sarutobi (sandaime? should be). However, the interesting thing is, Sarutobi used a move known as Kinjustsu Raikiri (>_>, yes I know, thats kakashis unique move, maybe the creator changed a bit) to cut through the lightning released by the six tails. Hence the name lightning edge &. PERSONAL OPINION ABOUT THIS

IMO, Kakashi is way too weak to kill a tailed beast, so probably his one is an altered version of the person who really killed the six tails, since its not a kinjutsu.

SEVEN TAILS - SHICHIBI

The seven tails is the most cunning beast but the smallest out of them all. For most of the time, he is underground searching for prey. The way he kills is destroying the piece of the land under his target causing his target to fall and directly going into his mouth. Whenever he appears above he will transform into all types of creatures, but he is unable to transform in a place without clay. The seven tails is the god of earth.

EIGHT TAILS - HATSUUBI

This monster has eight heads and eight tails and has the power of the demon world, a symbol of evil. Each head represents one thing and they are Soul, Ghost, Evil, Devil, Monstrous, Kill, The Afterworld and Death Initially, his powers are weak, but, because members of the Kusanagi family act without precaution, they used the legendary Kusanagi No Tsurugi, (thats right, the sword Orochimaru uses). As a result, the eight tails takes the sword from them and absorbs its power to become a very powerful creature, as well as storing it in his body. With this new power, he releases a large amount of dark power and awakens the other tailed beasts and becomes arrogant. He defeats lots of tailed beasts, but when he encounters the Kyubi, he is defeated. This is because the Kyubi has an unlimited amount of power and even makes a hole in the Kusanagi sword. This shows just how powerful the nine tails is as he is the king of the tailed beasts and not even Sarutobi and Enma could scratch that sword.

The eight tails awaits a genius of the Yagami family, who is the arch enemy of the Kusangi family, to awaken him and fight the Kyubi again.

This monster obviously resembles Orochimaru and this genius he waits could be Sasuke (even though the names are different). This is because, Sasuke is in fact a genius and Orochimaru is weakened now. Only Sasukes eyes can help him regain strength.

NINE TAILS - KYUUBI

This is the king of all tailed beasts and the reason he is so powerful is because he has an unlimited amount of power. This power is generated by his fire seal and as a result, after 100 years of battle with the eight tails, eight tails is exhausted but the Kyubi is still able to fight. Kyubi is also very smart and searches for the person who awakened him as well as the shinobi who sealed him. However, the eight tails did not tell Kyubi that it was him who awakened the nine tails.Now, since Kyubi is the only thing which can kill the Eight tails, this suggests why only Naruto can rescue Sasuke.

Copied from this guy here:

www.flickr.com/photos/8877426@N05/3336088988/

by Younes Ahlafi

5 10

Thot and Anubis by Heidi Kontkanen

1

Statuettes of Thot and Anubis.

Thot was at its time the main god at Hermopolis and Anubis at Assuit.

Room 0.11: Afterworld and the realm of the gods

Neues Museum, Berlin.

Treasures from Egyptian Museum Berlin - The de-faced Nefertiti by Andrea - Amberinsea Photography

5

Nefertiti, her eyes and mouth is carefull chiselled away by the priest, since her husband's monotheistic religion was heresy for the priesthood. By doing this destruction of eyes and mouth they thought she would not live in the afterworld or paradise.

Notice the sign of ANKH (the looped cross) which is stretched out by a small hand from the sun which she Nefertiti and her husband Akhenaten worshipped. The Ankh touches her face to give her eternal life. // Amberinsea

Isis - In The Antique Balance Of The Universe by Nevena Nena Petrovic

5 2

Under the Ptolemaic and Roman dynasties egyptians goddess Isis became the sovereign of all gods accumulates all kinds of capabilities.In Roman Empire she lasted for an extraordinarily long time.Isis temple in Philae is shut in 551 under the regin of Emperor Justinian.It is very difficult to describe the personality of Isis who appears in a great many myths.She is protector of life in the other world and she protects the royal function and ensures the balance of the Universe,

Black Rock Beach by Lupe Vela

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Black Rock is one of the three lien, or portals to the ancestral realm on the island. When people pass away, they jump into the afterworld here.

Beyond Capitalism/Migrations (3) by T U R K A I R O

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Kids with their Friday costume on the boat crossing the Nile. Glad and proud to be a model. Far from any political message. Far from everything? Pure like a kid... costumed like a general. Military powers in this region of the world are conditioning political stabilities. Those kids are already far from many others, working at the age of 5 or 6 years old. Cheap labor force is conditioning stability of military powers.

Power of status quo is based on working and religious obligations of the people. People keep on working for a better life -at least to survive!?!-; keep on praying for an afterworld life. For after-work life, there is football to escape... the last opium. Or the Great escape: migration.

Arm in Arm and in sync by Diane Marie Kramer

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One of my closets friends (Kristine) and my dear Grandma Barica....

walking back to my mom’s house from my house...

(the last time Kristine saw grandma...) (Kristine lives in Sweden now with her mom).

This scene of walking arm and arm with grandma ...is a very familiar one that tugs at my heart.

I wish I could have them both over....again! We were making art that afternoon!!!

the photo was taken maybe 5 years ago.

photo by Diane Kramer

(peeking out my front window).

please view here www.flickr.com/photos/25386365@N06/6854338177/in/photostr...

Afterworld by Peter Jennings NZ

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AfterWorld by Naiki Muliaina

tails by mcbo815

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Tailed Beast Legend

ONE TAIL - ICHIBI

This guy lives in the desert of Nara, because affected by the Eight tail's magical powers and under the wind and sand..he transforms into a racoon (to what he is now). He is playful and lives on the souls of the people killed by the wind and sand. The tatoos on his body show that he is the god of wind. He was defeated by Oraga Nakashimu, a monk in nara.

TWO TAILS - NIBI

This monster lives in the forest of death (ooo..good names eh?) in hokaido. He looks like a black cat demon with black wings and his master is the death god. He feeds on the dead people's spirits and can summon these spirits to fight for them. The third eye at the top of its head is used to consume the spirit. He was nearly killed once by Kyubi. but Shinigami(the death god) manages to save him just in time. This is the god of darkness.

THREE TAILS - MIBI

This monster has a sharp horn at his forehead and his body in in the shape of a shark. Every few months, he comes up to the surface of the sea from the deep waters to get some fresh air. However, each time he does this, there will be storms and all the ships become his food. He gets his power from his subordinate Samehada, , (ooo..BIG RESEMBLANCE HERE). Samehada gets food from this monster's stomach and creates a large amount of power which is given to the three tails. This is done because Samehada can create 5 times more power than the three tails. The three tails is the god of water.

FOUR TAILS - SHIBI

He lives near Mount Fuji and because of the toxic gases and volcanic ash, he transforms into a half chicken and half snake monster. Everything around him will die because of his poison. According to the legend, whenever he hibernates at Fuji, his snoring will cause the volcano to erupt. Luckily, Yamazaki Ishiro, a master of demon arts, manages to seal him. The four tails is the god of poison.

FIVE TAILS - GOBI

Each tail of this dog-like monster represents one element (Earth Wind Water Fire Metal) and he can cause catastrophic damage when using these elements. He will also destroy nature to obtain power of these five elements. The five tails was once badly injured by the Kyubi when he and the two tails challenged Kyubi. This monster is the god of illusions (gen that is, as in genjustsu)

SIX TAILS - MUBI

This was the god of thunder but was changed into a beast by the Eight tails power. The six tails can release a tremendous amount of electricity to help him in battle.&

The person who killed the six tails is Sarutobi (sandaime? should be). However, the interesting thing is, Sarutobi used a move known as Kinjustsu Raikiri (>_>, yes I know, thats kakashis unique move, maybe the creator changed a bit) to cut through the lightning released by the six tails. Hence the name lightning edge &. PERSONAL OPINION ABOUT THIS

IMO, Kakashi is way too weak to kill a tailed beast, so probably his one is an altered version of the person who really killed the six tails, since its not a kinjutsu.

SEVEN TAILS - SHICHIBI

The seven tails is the most cunning beast but the smallest out of them all. For most of the time, he is underground searching for prey. The way he kills is destroying the piece of the land under his target causing his target to fall and directly going into his mouth. Whenever he appears above he will transform into all types of creatures, but he is unable to transform in a place without clay. The seven tails is the god of earth.

EIGHT TAILS - HATSUUBI

This monster has eight heads and eight tails and has the power of the demon world, a symbol of evil. Each head represents one thing and they are Soul, Ghost, Evil, Devil, Monstrous, Kill, The Afterworld and Death Initially, his powers are weak, but, because members of the Kusanagi family act without precaution, they used the legendary Kusanagi No Tsurugi, (thats right, the sword Orochimaru uses). As a result, the eight tails takes the sword from them and absorbs its power to become a very powerful creature, as well as storing it in his body. With this new power, he releases a large amount of dark power and awakens the other tailed beasts and becomes arrogant. He defeats lots of tailed beasts, but when he encounters the Kyubi, he is defeated. This is because the Kyubi has an unlimited amount of power and even makes a hole in the Kusanagi sword. This shows just how powerful the nine tails is as he is the king of the tailed beasts and not even Sarutobi and Enma could scratch that sword.

The eight tails awaits a genius of the Yagami family, who is the arch enemy of the Kusangi family, to awaken him and fight the Kyubi again.

This monster obviously resembles Orochimaru and this genius he waits could be Sasuke (even though the names are different). This is because, Sasuke is in fact a genius and Orochimaru is weakened now. Only Sasukes eyes can help him regain strength.

NINE TAILS - KYUUBI

This is the king of all tailed beasts and the reason he is so powerful is because he has an unlimited amount of power. This power is generated by his fire seal and as a result, after 100 years of battle with the eight tails, eight tails is exhausted but the Kyubi is still able to fight. Kyubi is also very smart and searches for the person who awakened him as well as the shinobi who sealed him. However, the eight tails did not tell Kyubi that it was him who awakened the nine tails.Now, since Kyubi is the only thing which can kill the Eight tails, this suggests why only Naruto can rescue Sasuke.

LOUVRE - Paris The treasures of Ancient Egypt by Andrea - Amberinsea Photography

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Note the big ostrich feather of Ma'at, the goddes of truth and justice, beside it the crocodile headed hippopotamus Ammit which can gobble down the dead if shown unworthy for entering the Underworld. Unworthy meaning a sinful and evil person. The feather is used to meaure the heart of the dead person, if heavier than the feather, no entry to the paradise. That is why many spells and texts were written down in the Book of the Dead to help the soul to enter into the afterworld. /Andrea

Polihale by Aaron Feinberg

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"Polihale"

Standing on the longest beach in hawaii (the total stretch is actually 15 miles!), the end of the west side is called Polihale. Which translates to House of Po (a title for another piece I have here). Po is the Hawaiian afterworld and spirits would make their journey to the cliffs and jump off into their next world. A powerful place by myth and equally as so by it's scale and beauty. These cliffs rise ~1000ft up out of the ocean and start the storied Na Pali coast.

To photograph it I wanted to use my method from "Paradise Moon" [link] and Equilibrium [link] The trick however was the water. I wanted to show the ocean lapping up but for anyone that has stitched such images before knows it can be very difficult. I tried to time each shot so that the water was at its highest point on the run up. 10 vertical shots. CS5's content-aware fill definitely helps with the fixing of shots like this. :) Other than that this was a very minimally edited photo...the awesome sunset light did the rest! I have another very similar take under even more dramatic light that I will post soon.

Journey to Chichihuaucuauhco by Jacob Dickinson

Chichihuaucuauhco was the prehispanic Mexican afterworld for children.

DSC_1835-61.jpg

RHYTHM SECTION SYMMETRICAL ANGELIC LUMINOUS PSYCHEDELIC ULTRA DETAILED MOEBIUS WATERCOLOR ENHANCED SUPER BLUE ELECTRIC SOUND VISION ++ RAINBOW CASTLE IMAGINATION STATION NEXUS GATEWAY COSMIC OCEAN STAR ISLAND DREAM WORLD TREE LIBRARY LABYRINTH LEGENDARY G by Joshua Oakley

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RHYTHM SECTION SYMMETRICAL ANGELIC LUMINOUS PSYCHEDELIC ULTRA DETAILED MOEBIUS WATERCOLOR ENHANCED SUPER BLUE ELECTRIC SOUND VISION ++ RAINBOW CASTLE IMAGINATION STATION NEXUS GATEWAY COSMIC OCEAN STAR ISLAND DREAM WORLD TREE LIBRARY LABYRINTH LEGENDARY GLASS SPIDER / TIME WILL CRAWL NEVERENDING STORY UP TO ME LOVING THE ALIEN DREAM MIDNIGHT CITY TELEVISION RULES NATION INTO WILD EVERYTHING IN ITS RIGHT PLACE PYRAMID SONG KARMA POLICE LEAVING MEANING SOME NEW THINGS FOR SUN RAINBOW RISING DARK TOUCH OF GRAY I KNOW YOU RIDER LOGOS THRU METAMORPHIC ROCKS TYGER LONDON UNDERWATER SUNLIGHT RIDE ON RAY SILVER CROSSES SUPERNATURAL POWER PLANT DRAGON SACRED HEART LAST LINE MAGICAL MYSTERY TOUR MOTHER PEARL #THE #WILD # #RAINBOW #TOWER #LIBRARY #CASTLE #MEMORY #PALACE #STATION #RAINBOW #INN #ASTRAL #CELESTIAL #CITADEL #SANCTUARY #IMAGINATION #STAIRWAY #TO #HEAVEN #RIVER #OF #DREAMS #LIGHT #LIFE #LOVE #GUARDIAN #PEACE #DRAGON #LUCK #SPIRAL #WIZARD #HEART #EMERALD #AVATAR #MOUNTAIN #GREEN 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生命的色彩 / The Color of Life「3」 by 新光三越國際攝影大賽 - 得獎作品回顧

2012年佳作 2012 Fine Work Award

陳冠蓉 / 台灣

拍攝動機：

一直很喜歡周遭四季歲月的變化，楓紅楓落代表了一年的過去，歲月年華的歷程。藉由影像紀錄了時間，也留住每一時期的美麗。從初生、青春、年少、壯年到年老的風霜，都有不同的心情及美好。決定用不同的色彩、形態去呈現生命的意義。

攝影心得：

影像對我來說是很自然又真實的，每一個畫面不論美醜，在我眼裡都是值得留下。也由攝影，將我所看到，我所想到的呈現出來。

CHEN, KUAN-JUNG / Taiwan

Why I Took These Pictures：

I have always been fond of the seasonal changes in nature, such as maple leaves turning red and falling in autumn, signaling the passing of a year and embodying the cycle of life. Recording time through such images, and freeze-framing beautiful moments from each season and every existence is what photography is all about. From birth and youth to the prime of life and, eventually, old age, we experience different emotions, and each phase of life holds beauty and value. Through different palettes, I attempted to show the meaning of life.

Winner’s Speech：Winner’s Speech:

All images are natural and real to me, and every scene, be it beautiful or ugly, deserves to be preserved for the afterworld. Through photography, I can show the world what I’ve seen and experienced.

LUCKDRAGON IMAGINATION JEWELRY DEMONS ANGELS GODS OF NATURE RAINBOW TOWER LIBRARY SPIRAL LABYRINTH LEGENDARY HEART SACRED HOLY MOUNTAIN TEMPLE STATION CASTLE DREAM WORLD LODGE COSMIC REFRACTIONS #LABYRINTHLIBRARY #ENTERSANDMAN #THECURE #LABYRINTHMAGNETS : by Joshua Oakley

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LUCKDRAGON IMAGINATION JEWELRY DEMONS ANGELS GODS OF NATURE RAINBOW TOWER LIBRARY SPIRAL LABYRINTH LEGENDARY HEART SACRED HOLY MOUNTAIN TEMPLE STATION CASTLE DREAM WORLD LODGE COSMIC REFRACTIONS #LABYRINTHLIBRARY #ENTERSANDMAN #THECURE #LABYRINTHMAGNETS 💟⚛️️☸️☮️☯️☪️✝️☦️✡️🔯♾️🆔⚕️️‍🌈❤️💛💚💙♈♉♊♋♌♍♎♏♐♑♒⛎⛎♀️♂️⚧️🐦🐬🐋🐉🐢🌎🌍🌏🌠🌌🌙💫✨🌟 #STARLIGHT #FLOWER #LIFE #RAINBOW #CASTLE #TOWER #SPIRAL #GATEWAY #COSMIC #FANTASY #TEMPLE #INN #FRACTAL #MANDALA #SUNFLOWER #IMAGINATION #STATION #LIBRARY #REFUGE #SKY #BLUE #SAPPHIRE #WORLD #GARDEN #MULTIVERSAL #ISLAND #EVENING #STAR #SECRET #PALACE #FORTRESS #PORTAL #FOREST #FAIRY #ELF #MYSTICAL #MAGICAL #MYSTERY #AURA #PROTECTION #PRESERVATION #RESTORATION #HEALING #IMMANENCE #ASTRAL #DREAM #DREAMS #DREAMING #MEMORY #STORYTELLING #CONSCIOUSNESS #SPIRIT #CHAKRAS #TRANSCENDENCE #MYSTIC #MYSTICSSKY #HAPPY #KIND #LATTICE #NETWORK #CIRCLE #DRAGON #LIGHT #BUTTERFLY #GUARDIAN #WATER #RIVER #OF #MATRIX #TREE #UNIVERSAL #GATLINBURG #RECORD #STORE #CROSSROADS #BEAR #MOUNTAIN 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#CONFESSIONAL #SURREALISM #SATURATED #FAIRYTALES #FLORALS #WHIMSICAL #TECHNICOLOR #DREAMSCAPE #FAIRYTALE-INSPIRED #SURREAL #MIRROR #NATURE-INSPIRED #BRIGHTLY #COLORED #EMOTIONAL #TEAL #PINK #SEASONS #PLANTS #MAGENTA #ELABORATE #PRECISIONIST #EARTHY #MOUNTAINOUS #VISTAS #EXPANSIVE #SOFTLY #RESTORED #REPURPOSED #ARTWORK #COLORIZED #DIGITALLY #PROCESSED #TURQUOISE #SUNFLOWERS #SKIES #TRANQUIL #GARDENSCAPES #ATMOSPHERIC #PANORAMIC #DEEP #MINDSCAPE #BLOSSOMS #LUCID #LUCIDDREAMING #MYSTICS #SKYBLUE #LUCIDDREAMS #MUSHROOMCASTLE #BLOOMING #RICH #LUCIDDREAM #LIMINAL #IMMERSIVE #CHILDHOOD #GOJIRA 🏰 #PLUS #SCHOOLOFSTARS #SHELVING #ALCHEMISTSLABORATORYLAKSHMI #MUSIC1978 #POISON #LETSBUILDACAR #COMEVISITUS #COUNTRY #GEOMETRY #HARTI #PENTACLE #IRIDESCENCE MAIDEN FUTURISTIC ENAMEL THERHYTHMSECTION78 KEY ACDC NIRVANA TSHIRT 611 UNICORN HEALINGISAMIRACLE SECURITY BILLIE MANDALA METAVERSE CONTINENT PLANET KEEP HAPPINESS MIRACLE SAVED MEANING LOCAL MATRIXWATEROFLIFE MANDALASTARWILDERNESS GOOD 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Goddess Neith by Heidi Kontkanen

1

Neith was a goddess of war and of hunting. She was the patron deity of Sais, where her cult was centered in the Western Nile Delta of Egypt and attested as early as the First Dynasty.

During the Ptolemaic dynasty until the Roman conquest in 30 B.C. Anouke, a goddess from Asia Minor was worshiped by immigrants to ancient Egypt. This war goddess was shown wearing a curved and feathered crown and carrying a spear, or bow and arrows. Within Egypt, she was later assimilated and identified as Neith, who by that time had developed her aspects as a war goddess.

Room 0.11: Afterworld and the realm of the gods

Neues Museum, Berlin

Mememento Virtuous by Ricardo Wang

1 5

digital analog hybrid

large size

4000 year old model of a River Boat by sftrajan

2

ca. 2050 BC (Middle Kingdom)

Twelve oarsmen, a helmsman, and a pilot, or look-out, ferry their passenger, the tomb-owner. Such models were associated with religious beliefs, as they symbolized the journey of the deceased to Abydos, the traditional burial place of Osiris, lord of the afterworld. The tomb-owner is clothed with a shroud and is shown with a blue beard. This boat was probably placed in the tomb to assist the deceased in navigating the Nile of the underworld. Typically, models of passenger ships found in Middle Kingdom tombs occur in pairs. One to travel south, equipped with a sail, as the wind in Egypt blows constantly from north to south, and the other (as this model shows) propelled by rowers aided by the Nile's current, to travel north.

Dikran Kelekian, New York and Paris; Henry Walters, Baltimore, 1913 (rudder oar and post), 1916 (boat), by purchase; Walters Art Museum, 1931, by bequest.

Acquired by Henry Walters, 1913 (rudder oar and post), 1916 (boat)

Egyptian (Artist)

ca. 2050 BC (Middle Kingdom)

wood with cloth and paint

(Sculpture)

Egypt, Meir (Place of Origin)

Egypt, Asyut (Place of Origin)

The Walters Art Museum

Baltimore

HPIM7070

Body Art In India by James Battle

1

via

A brief overview of the wide range of body/art practices on the subcontinent, exploring more popularized appearances as well as highly specific regional adaptations. The latest entry in the encyclopedia, we are always excited to post articles covering the breadth and scope of body/art’s use around the globe

| ‘Tattooing, piercing, and the use of henna are widely practiced on the Indian subcontinent, among tribal peoples as well as among caste Hindus. Women in India have practiced tattooing since at least the fifteenth century and probably before. Indigenous tribal groups use tattoos to mark tribal identity, individual identity, marriageability, and sometimes ritual status. Designs include symmetrical patterns, birds, and animals, and tattooing was also seen as a purely decorative practice, used to beautify the individual. Men sometimes wore tattoos as well, but this is far more common today than it was in the past. Among the Mers, for example, girls are tattooed starting at seven or eight, starting with their forearms and hands. Later, their feet, calves, neck, and chest are tattooed. Dots and lines are used to create gods, animals, domestic images, and plants. Among the Naga of Northeast India, women were tattooed on the back of the knee if they were married, and men wore facial tattoos that demonstrated their achievements in warfare and headhunting.

Tattoos are also used by some caste Hindus; this probably derives from Hinduism as both Krishna and Vishnu wore tattoos, and one theory explains women’s facial tattoos as a way of identifying women who were captured by Muslims in the Middle Ages. Hindus also saw tattoos as evidence of earthly suffering, so wearing a tattoo could act as penance for one’s sins and get one entry into heaven. The Bhils, on the other hand, saw tattoos as evidence of good deeds that also could ease entry into the afterworld. Women in the Gujarat region see the tattoo as the only items that stay on her body after her death, so her tattoos are used to identify her in heaven. Finally, Christian Indians had birds tattooed on their arms and thighs as symbols of the Holy Ghost. In any case, tattoos for Hindus were certainly used to mark status, especially for women. Forehead tattoos were common, and higher caste women had fewer tattoos. Also, tattoos implied chastity and fidelity for a woman, and most women were tattooed prior to marriage, since tattoos were often a sign that she was marriageable. Traditionally, tattoos were created on women by women, using three needles, wrapped together, and dipped in ink, and primarily utilized abstract designs. While they were not applied in a ritual context, they still were seen as an important rite of passage for a woman. Today, however, some men, often from the Waghari tribe, work as itinerant tattooists, traveling around the country tattooing at festivals and markets with an electric machine, and sheets of Indian flash with peacocks, gods, flowers, watches, and other local symbols…. | full article

Tattoo Concierge | The Artists’ Choice

Body Art In India appeared first on Tattoo Concierge

Source: www.TattooConcierge.com/body-art-in-india

tattooconcierge.wordpress.com/2017/05/28/body-art-in-india/

Shawabti of Yuya by Glenn Gulley

4

Painted cedar shawabti figures and shrines

New Kingdom, 18th Dynasty

Reign of Amenhotep III, ca. 1391-1353 B.C.

From the tomb of the parents of Queen Tiye: Yuya and Tjuju

in Thebes

Egyptian shawabti such as these mummiform figurines were intended to take up labor required by Osiris (king of the dead) in the afterworld. Typically they held implements and were covered with texts that spelled out their duties.

Metropolitan Museum of Art

NYC

Spring in the Cemetery by elycefeliz

As the happy result of a free-market capitalist society, we are finally able to determine our own hereafter.

It has become privatized and computerized.

For a reasonable price, you can download your consciousness into a computer to live forever in a virtual world.

In this way, you can rage against the dying of the light by choosing an afterlife that is fast, furious, and spicy—the crystallization of your fantasies.

. . . It is no surprise that everyone is lining up for this avant-garde afterlife. Instead of slipping into worm fodder, it is far better to choose the moment of your own death and elect the finest of all possible hereafters.

The only ones not signing up are a few religious folks who claim they're waiting for their
Heaven, imagining they will discover themselves in an afterlife of biblical description.

The Company, having long ago outgrown the concept of God, attempts to explain to these people that their fantasies have cursed their available realities.

The religious counter that God's greatest gift to them is the ability to look beyond what their eyes can see and have faith in something grander.

That's not a gift, that's a trap, the Company retorts. It's like having a wonderful lover available but desiring an unattainable movie star instead.

The religious don't sign up and eventually slip off into a neutral death in a lonely hospital bed.
For the rest of us, the transition into the virtual hereafter is painless: when your prescheduled moment arrives, you come in to the office and recline in the red dental chair. The Company nurse assures you that you will feel as though you've closed your eyes in their office and without delay opened them again in your glorious virtual afterworld. A technician presses a button and you become pulverized by a laser beam. A copy of the three-imensional structure of your brain is re-created in zeros and ones on a cluster of hyperthreading processors.

There's only one caveat: the neuroscientists and engineers who have developed this procedure have no way of proving it works.

After all, the pulverized have no way to report back.

However, it is generally agreed that nothing can go wrong with the download: all of our physical theories predict that reconstructing an exact replica of the brain will reproduce
exactly the feeling of being that person.

So everyone presumes that it works.

Sadly, it does not work. Its failure is not due to bad engineers or unscrupulous businessmen, but instead stems from a misunderstanding of the cosmic scheme. Your essence cannot be downloaded because your essence (which the Company did not believe existed as a separate entity) gets spirited off to Heaven.

Despite your excitement about your chosen afterlife, it turns out that God exists after all and has gone through great trouble and expense to construct an afterlife for us, So you awaken on soft clouds, encircled by harp-strumming angels, finding yourself swathed in a white toga.

The problem is that this isn't what you wanted. You've just paid good money for an afterlife of fast cars and charisma and drinking and lovemaking.

This Heaven, by comparison, seems hopelessly inadequate and stale, You're wearing an ill-fitting white sheet . . . There's manna and milk at the buffet instead of sushi and sake. The harp music is maddeningly slow.

. . . There's nothing to do here. . .

All this recent disappointment has put God in an awkward position, He nowadays spends much of His time trying to comfort His subjects scattered across the cloudscapes, "Your fantasies have cursed your realities," He explains, wringing His hands, "The Company offered you no evidence that it would work; why did you believe them?"

Although He doesn't say it, everyone knows what He's thinking when He retires to His bed at night: that one of His best gifts - the ability to have faith in an unseen hereafter- has backfired.

~ from SUM: Forty Tales from the Afterlives, by David Eagleman

Cannon

Dario by Dario Herma

3

I have that strong wish to get back to that "old Dario" who was definately good-looking and in love with all those beautiful things in the world. I was a daydreamer, esthete and somewhat out of this world in my interests. After I had a very traumatical relationship to a beautiful girl who gave me heaven and hell, heaven and hell, heaven and hell (always in circles) and an intensity I was looking for, I was questioning my own identity after my feelings for her had disappeared to afterworld. Now I can barely breath and I cramp when it comes to social acquaintance. I want to say that you have to be careful when it comes to love you go blind for.

Hamangun-County_39 by Republic of Korea

1

Pictured is a piece of pottery with a wheel pattern. It is believed that it was used to hold alcohol and other beverages during ritual ceremonies. It would also help the souls of the dead enter the afterworld.

March 27, 2015

Haman-gun County, Gyeongsangnam-do

Ministry of Culture, Sports and Tourism

Korean Culture and Information Service

Korea.net (www.korea.net)

Official Photographer : Jeon Han

This official Republic of Korea photograph is being made available only for publication by news organizations and/or for personal printing by the subject(s) of the photograph. The photograph may not be manipulated in any way. Also, it may not be used in any type of commercial, advertisement, product or promotion that in any way suggests approval or endorsement from the government of the Republic of Korea.

--------------------------------------------

수레바퀴 장식토기(Pottery with wheel). 제사나 의례 때 술이나 음료를 담는 용도로 사용되거나 죽은 자의 영혼을 저승으로 인도한다는 의미도 지닌 것으로 추정된다.

2015-03-27

경상남도 합안군

문화체육관광부

해외문화홍보원

코리아넷

전한

Ptolemaic papyrus by KCA

3 4

A 4th cen. B.C. Egyptian scroll written in hieretic which was entombed with the dead. It supposedly contained magic spells to assist him in the passage to the afterworld.

From the Walters Art Museum in Baltimore.

Model of a River Boat Egypt Middle Kingdom 2050 BCE Wood by Mary Harrsch

3

"Twelve oarsmen, a helmsman, and a pilot, or look-out, ferry their passenger, the tomb-owner. Such models were associated with religious beliefs, as they symbolized the journey of the deceased to Abydos, the traditional burial place of Osiris, lord of the afterworld. The tomb-owner is clothed with a shroud and is shown with a blue beard. This boat was probably placed in the tomb to assist the deceased in navigating the Nile of the underworld. Typically, models of passenger ships found in Middle Kingdom tombs occur in pairs. One to travel south, equipped with a sail, as the wind in Egypt blows constantly from north to south, and the other (as this model shows) propelled by rowers aided by the Nile's current, to travel north. " - Walters Art Museum

Photographed at the Walters Art Museum, Baltimore, Maryland.

Gateway to the afterworld by Gina

4 16

In Bali this is one of the gates to the afterworld where the souls of the deceased go

Minnehallen by Roar Eriksen

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Minnehallen or The hall of remembrance was commissioned by the Norwegian parliament afterWorld War I to commemorate the fallen Norwegian sailors of the war

Tags AFTERWORLD

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