#Artemy short shorts supremacy

[sharkrocket]

Listen, all this was an elaborate set-up to explain that Artemy owns a startling number of Crocs, and Daniil is sometimes forced to borrow them when doing last minute chores, garters and all 

[msfenriss]

Rayati, honored readers

When I was a baby lesbian in the 80s I frequented the legendary bookstore Lambda Rising, which was located in the rather upscale gayborhood of DuPont Circle in DC. My favorite part of that store was the rack of zines made by queers of all kinds for various queer niches. I picked one up called Artemis, which purported to be for women who like women who look like women. I thought “that kind of sounds like me,” and I avidly read and reread it. It was clear that the community who made this zine were UK-based, and I was a pretty miserable teenager on the east coast of the US, struggling with more than my own share of stuff, so nothing more came of it.

About 10 years later, it was the mid-90s and I was using gopher to read Usenet. I kid you not! That is how ancient I am. I confess that I was poking around a number of groups at that time that fell into the “alt.sex” category. One day there appeared a message on the femdom group about a Feminine Empire where only girls were allowed, and that I must jump through the “shimmering portal” quickly as it would close in short order. There was a URL, which was a thing of which I had only become aware within a year or so of that fateful afternoon.

The site was called Femmeworld, and it was an absolute delight! I won’t go into any detail here about that site, as several very intelligent and competent blogesses here on Tumblr have done that. I learned about blondes and brunettes, and I was struck with a bolt of revelation that I was a brunette, and that explained me! I made sense! Of course I understood that this was all within a fantasy world and that there was no such thing as an Aristasian brunette, but it revealed to me that other women had these feelings and experiences, and had thought about and discussed it enough to invent a fictional designation.

To cut to the chase, here were these women, some of whom were enby, but also female essentialist. They were anti-patriarchal, but anti-feminist. Advocates of complete state welfare (see the “colleges” that girls can choose to live in) but entirely anti-socialist, and in fact monarchical. And of course one can’t hear about “blondes and brunettes” without immediately detecting at least a bit of racism. When questioned about that, they always insisted that in lands where girls were dark-skinned, the blondes simply had hair of silver or white, and honestly it’s a trivial point, and could I please drop the subject?

I won’t go into an extensive discussion of the implications here, but I am sensitive to them. I was raised in an actively anti-racist white family. I always strive to be aware of racism and white supremacy wherever I go in the real world and the virtual. I can only tell you that because all of my interactions were virtual, it would be hard for me to absolve the Aristasians of any such allegations, but I can say that the welcoming, vulnerable, friendly nature of these ladies suggests that hate of any kind would be quite alien to them. There were a couple of girls in Second Life whose avatars appeared to be Black, and they were accepted with as much joy and enthusiasm as all other girls present. More than that I can’t say.

For another 10 years, I popped in and out of Aristasian spaces. I contributed to forums, and even took part for a short time in an online schoolgirl RP by email. Some time in the mid aughts, it was announced that an Aristasian Embassy would be established in the virtual world of Second Life. I immediately started an SL account so I could go there (and how I spent the next 15 or so years in SL is a whoooole other narrative that isn’t particularly relevant.) I attended a couple of balls at the Embassy, and was very graciously complimented on my gown. I was present for Operation Bridgehead, but was privy to very little inside information about the disagreements that ensued. If I knew anything about that, I would not share it here. Despite any philosophical differences with these ladies, I have great respect and affection for them, and would be unwilling to air their dirty laundry, so to speak.

I was privileged to get to know Sushuri Madonna, who was at that time the undisputed leader, at least of the contingent that could be found in SL. She was entirely delightful, intelligent, and kind, and had an extremely delicate nature. Despite my best efforts not to offend, I am sure my most carefully curated speech had to seem terribly coarse to her. We exchanged some email, and she was kind enough to offer editorial assistance with a few bits of Aristasian fiction I was toying with. What little I learned about her personally, I will of course not disclose, but I felt that we were friends, and I cared for her very much. I hope she is still alive and well, and that the demise of the persona called Cure Dolly does not indicate her real life death.

Thank you for reading, and I would very much welcome discussion on the topic from anyone interested.

[inc0rrectmyths]

𝗙𝗹𝗶𝗴𝗵𝘁 𝗔𝘁𝘁𝗲𝗻𝗱𝗮𝗻𝘁: We are about to take off. Please make sure to hold your small things tightly.

𝗔𝗿𝘁𝗲𝗺𝗶𝘀, 𝗔𝗽𝗼𝗹𝗹𝗼: *holding Hermes*

𝗔𝗿𝗲𝘀, 𝗔𝘁𝗵𝗲𝗻𝗮: *holding Dionysus*

𝗭𝗲𝘂𝘀: We are ready to go!

[severeearbiterninja]

I couldn’t resist for long!  Hooray for for Fowldom trains 🤍

[hollypixie]

i bow to him.

[deathlessathanasia]

“Once again, it is important to note that there is nothing especially different or strange  about the appearance of Apollo as an infant. He is clearly portrayed as an infant in his  Homeric Hymn before boldly breaking his golden swaddling band. Hermes spends his  entire Homeric Hymn as a new-born baby, cattle-rustling, inventing the lyre, and  blatantly lying to his father within his first 24 hours of life. Zeus’ infancy is a significant  aspect of his cult especially in Crete, where he was hidden from his cannibalistic father,  guarded by the Korybantes, and nursed by the goat Amaltheia. This aspect of his persona and cult appears to date back well into the Bronze Age. The semi-divine Herakles  presages his later exploits by strangling serpents in his cradle and later, perhaps inauspiciously, bludgeoning his music teacher to death. Even Dionysos gets younger over  time, losing his Archaic Age beard in the red-figure pottery tradition and appearing as  a tiny baby in Hermes’ arms in a famous sculpture by Praxiteles in the fourth century. But apart from Artemis, goddesses are not portrayed as children in the ancient  Greek art. Beaumont has suggested, certainly correctly, that this is because to render a  goddess as a child would have the inevitable result of disempowering her in the Greek  ideology. Especially in the Athenian world view of the fifth century bce, for which we  are the best informed, females were deemed considerably inferior to males in terms of  physicality, intellect, and even morality. Likewise adults were superior to children in  these qualities. As Aristotle noted in the fourth century in his Politics (1.1260a): For it is a different manner by which the free rules over the slave, the male over the female, and  the man over the child. In all of these a portion of the soul is present, but present differently. For  the slave is wholly without the deliberative faculty; the female has it, but it is without authority;  and the child has it, but it is not yet fully developed. 

To be a child, then, is to be weak. To be female is to be weak. To be a female child is  to be weakest of all. Such a state was thus antithetical to the supremacy associated  with divinity in ancient Greece. Apparently it was possible for the Greeks to conceive  of their deities as having a single factor of weakness, and thus it was not difficult  to imagine a male god as an infant. If anything, showing the gods performing their “natural” functions even as babies enhanced their power, and thus Hermes, for  example, thieving as a neonate. Goddesses were by definition already dealing with a  weakness category; to add another would functionally be an affront to, even a contradiction of, their divinity. Thus, tactfully to avoid the awkward nature of their innate  imperfection, goddesses were never rendered doubly weak: female and child. The one goddess who could break this unspoken rule was Artemis. Apparently  her close ties with youth in general, and her own perpetual adolescence allowed  for a rendering of the goddess in childhood guise that did not diminish her glory.  Artemis was the consummately powerful girl: portraying her as such was not a threat  to her divinity, or to the world view of the Greeks. Nevertheless, as Beaumont noted,  portrayals of Artemis as a small child—Kallimakhos, Euphranor —mainly begin to  appear in the fourth century, when women see a boost in status with the disintegration of the polis-based society and the rise of the Hellenistic kingdoms, and when  there is a new appreciation of small children perceptible in the arts. In short, it is only  when the categories of female and child improve that the girl goddess might be more  comfortably portrayed as a girl.”

- Stephanie Lynn Budin, artemis (Gods and Heroes of the Ancient World)

[istanbulgaybars]

Persian Religion and Its Impact on Anatolia

Nevertheless, they still tried to be in command of this fertile land all along. When Persians captured Anatolia, they believed that a real sovereignty would be possible through the enforcement of their belief system (Mazdeism) to Anatolia. Yet Romans didn’t have such a concern. Anatolia is the center of culture and science. Many an empire has reigned over these Anatolian lands, many a new empire has arisen; however, if to think about Anatolia, the first things that come to mind are culture, philosophy and sci­ence.

In this study, we should examine the beliefs Eastern Persian and Western Romans who fought for Anatolia in certain times of history. In spite of being invaders, these two empires also played a role in the mosaic of traditional Anatolian belief.

Having arrived Anatolia in the sixth century BC., Persians established dominance here. They maintained order through the governors appointed to the government. These people were called Satrap. The sovereignty of Persians in Anatolia lasted for centuries. Alexander the Great, who is believed to be the milk- son of the great goddess Artemis, put an end to the supremacy of Persians in Anatolia in 334 BC. The religion of this people who dominated Anatolia for about 300 years is called Mazdeism or Zoroastrianism.

Mazdeism: It can be described as joint use of everything ex­ists. That is, it is a belief of sharing substances such as air and water as well as women.

Mazda stands out as a reformist in the 5th century BC. He preaches equal sharing of everything. Regarding the woman as a property, Eastern people regarded her shareable as well. According to Mazda, all of the people are servants of God and children of Adam. Everybody should use others property according to ne­cessity and everybody should be equal in terms of possessions. When Mazda puts forward this sharing matter, everybody puts their goods forth, too. When Mazda is killed, his wife tries to spread this religion.

Zoroastrianism: Being a Persian prophet, Zoroaster gave his name to the religion he created. His holy book is called “Avesta”. Zoroaster appeared as complementary of Mazdeism which was dominant in Persia before him. The essence of this religion relies on the fight between good and the evil. It describes good as Ahura Mazda and evil as Ahmiran. There is an endless struggle between good and evil but good is the ultimate winner of this struggle each time. Zoroaster believes in that not by crying or worship­ping but by achieving good the religion should be lived. There is both good and evil over the world. He says be beside good by beginning to produce and then win.

When we look at Iran ( Persian) religion, we get the impres­sion that this religion differs from the Greek religion and the re­ligions coming under the influence of it. A more philosophical aspect is prevailing in it.

It emphasizes that human kind may have good and bad ex­periences; however, a person should look for the reasons behind this situation in himself, he is not expected to attribute them to the gods as it is the case in Greek religion. Both good and evil is apparent. Choose the good out of these two conditions tak­ing root from two separate sources. Because the winning side will always be the goodness for the sake of which so much suffering abided. Zoroaster enounces that choosing the goodness is the right thing to do but the way to goodness is full of pain.

“Because evil is always very close to us. Evil is charming; gives us happiness and power in the short run. But never fall for such a lust; work so much; produce, struggle, hold your bodily appetites down and in this way be able to reach eternal happiness through goodness” says.

Zoroaster associates goodness with farmer.

[istanbulcistern]

Persian Religion and Its Impact on Anatolia

Nevertheless, they still tried to be in command of this fertile land all along. When Persians captured Anatolia, they believed that a real sovereignty would be possible through the enforcement of their belief system (Mazdeism) to Anatolia. Yet Romans didn’t have such a concern. Anatolia is the center of culture and science. Many an empire has reigned over these Anatolian lands, many a new empire has arisen; however, if to think about Anatolia, the first things that come to mind are culture, philosophy and sci­ence.

In this study, we should examine the beliefs Eastern Persian and Western Romans who fought for Anatolia in certain times of history. In spite of being invaders, these two empires also played a role in the mosaic of traditional Anatolian belief.

Having arrived Anatolia in the sixth century BC., Persians established dominance here. They maintained order through the governors appointed to the government. These people were called Satrap. The sovereignty of Persians in Anatolia lasted for centuries. Alexander the Great, who is believed to be the milk- son of the great goddess Artemis, put an end to the supremacy of Persians in Anatolia in 334 BC. The religion of this people who dominated Anatolia for about 300 years is called Mazdeism or Zoroastrianism.

Mazdeism: It can be described as joint use of everything ex­ists. That is, it is a belief of sharing substances such as air and water as well as women.

Mazda stands out as a reformist in the 5th century BC. He preaches equal sharing of everything. Regarding the woman as a property, Eastern people regarded her shareable as well. According to Mazda, all of the people are servants of God and children of Adam. Everybody should use others property according to ne­cessity and everybody should be equal in terms of possessions. When Mazda puts forward this sharing matter, everybody puts their goods forth, too. When Mazda is killed, his wife tries to spread this religion.

Zoroastrianism: Being a Persian prophet, Zoroaster gave his name to the religion he created. His holy book is called “Avesta”. Zoroaster appeared as complementary of Mazdeism which was dominant in Persia before him. The essence of this religion relies on the fight between good and the evil. It describes good as Ahura Mazda and evil as Ahmiran. There is an endless struggle between good and evil but good is the ultimate winner of this struggle each time. Zoroaster believes in that not by crying or worship­ping but by achieving good the religion should be lived. There is both good and evil over the world. He says be beside good by beginning to produce and then win.

When we look at Iran ( Persian) religion, we get the impres­sion that this religion differs from the Greek religion and the re­ligions coming under the influence of it. A more philosophical aspect is prevailing in it.

It emphasizes that human kind may have good and bad ex­periences; however, a person should look for the reasons behind this situation in himself, he is not expected to attribute them to the gods as it is the case in Greek religion. Both good and evil is apparent. Choose the good out of these two conditions tak­ing root from two separate sources. Because the winning side will always be the goodness for the sake of which so much suffering abided. Zoroaster enounces that choosing the goodness is the right thing to do but the way to goodness is full of pain.

“Because evil is always very close to us. Evil is charming; gives us happiness and power in the short run. But never fall for such a lust; work so much; produce, struggle, hold your bodily appetites down and in this way be able to reach eternal happiness through goodness” says.

Zoroaster associates goodness with farmer.

[istanbularttr]

Persian Religion and Its Impact on Anatolia

Nevertheless, they still tried to be in command of this fertile land all along. When Persians captured Anatolia, they believed that a real sovereignty would be possible through the enforcement of their belief system (Mazdeism) to Anatolia. Yet Romans didn’t have such a concern. Anatolia is the center of culture and science. Many an empire has reigned over these Anatolian lands, many a new empire has arisen; however, if to think about Anatolia, the first things that come to mind are culture, philosophy and sci­ence.

In this study, we should examine the beliefs Eastern Persian and Western Romans who fought for Anatolia in certain times of history. In spite of being invaders, these two empires also played a role in the mosaic of traditional Anatolian belief.

Having arrived Anatolia in the sixth century BC., Persians established dominance here. They maintained order through the governors appointed to the government. These people were called Satrap. The sovereignty of Persians in Anatolia lasted for centuries. Alexander the Great, who is believed to be the milk- son of the great goddess Artemis, put an end to the supremacy of Persians in Anatolia in 334 BC. The religion of this people who dominated Anatolia for about 300 years is called Mazdeism or Zoroastrianism.

Mazdeism: It can be described as joint use of everything ex­ists. That is, it is a belief of sharing substances such as air and water as well as women.

Mazda stands out as a reformist in the 5th century BC. He preaches equal sharing of everything. Regarding the woman as a property, Eastern people regarded her shareable as well. According to Mazda, all of the people are servants of God and children of Adam. Everybody should use others property according to ne­cessity and everybody should be equal in terms of possessions. When Mazda puts forward this sharing matter, everybody puts their goods forth, too. When Mazda is killed, his wife tries to spread this religion.

Zoroastrianism: Being a Persian prophet, Zoroaster gave his name to the religion he created. His holy book is called “Avesta”. Zoroaster appeared as complementary of Mazdeism which was dominant in Persia before him. The essence of this religion relies on the fight between good and the evil. It describes good as Ahura Mazda and evil as Ahmiran. There is an endless struggle between good and evil but good is the ultimate winner of this struggle each time. Zoroaster believes in that not by crying or worship­ping but by achieving good the religion should be lived. There is both good and evil over the world. He says be beside good by beginning to produce and then win.

When we look at Iran ( Persian) religion, we get the impres­sion that this religion differs from the Greek religion and the re­ligions coming under the influence of it. A more philosophical aspect is prevailing in it.

It emphasizes that human kind may have good and bad ex­periences; however, a person should look for the reasons behind this situation in himself, he is not expected to attribute them to the gods as it is the case in Greek religion. Both good and evil is apparent. Choose the good out of these two conditions tak­ing root from two separate sources. Because the winning side will always be the goodness for the sake of which so much suffering abided. Zoroaster enounces that choosing the goodness is the right thing to do but the way to goodness is full of pain.

“Because evil is always very close to us. Evil is charming; gives us happiness and power in the short run. But never fall for such a lust; work so much; produce, struggle, hold your bodily appetites down and in this way be able to reach eternal happiness through goodness” says.

Zoroaster associates goodness with farmer.

[travelistanbul]

Persian Religion and Its Impact on Anatolia

Nevertheless, they still tried to be in command of this fertile land all along. When Persians captured Anatolia, they believed that a real sovereignty would be possible through the enforcement of their belief system (Mazdeism) to Anatolia. Yet Romans didn’t have such a concern. Anatolia is the center of culture and science. Many an empire has reigned over these Anatolian lands, many a new empire has arisen; however, if to think about Anatolia, the first things that come to mind are culture, philosophy and sci­ence.

In this study, we should examine the beliefs Eastern Persian and Western Romans who fought for Anatolia in certain times of history. In spite of being invaders, these two empires also played a role in the mosaic of traditional Anatolian belief.

Having arrived Anatolia in the sixth century BC., Persians established dominance here. They maintained order through the governors appointed to the government. These people were called Satrap. The sovereignty of Persians in Anatolia lasted for centuries. Alexander the Great, who is believed to be the milk- son of the great goddess Artemis, put an end to the supremacy of Persians in Anatolia in 334 BC. The religion of this people who dominated Anatolia for about 300 years is called Mazdeism or Zoroastrianism.

Mazdeism: It can be described as joint use of everything ex­ists. That is, it is a belief of sharing substances such as air and water as well as women.

Mazda stands out as a reformist in the 5th century BC. He preaches equal sharing of everything. Regarding the woman as a property, Eastern people regarded her shareable as well. According to Mazda, all of the people are servants of God and children of Adam. Everybody should use others property according to ne­cessity and everybody should be equal in terms of possessions. When Mazda puts forward this sharing matter, everybody puts their goods forth, too. When Mazda is killed, his wife tries to spread this religion.

Zoroastrianism: Being a Persian prophet, Zoroaster gave his name to the religion he created. His holy book is called “Avesta”. Zoroaster appeared as complementary of Mazdeism which was dominant in Persia before him. The essence of this religion relies on the fight between good and the evil. It describes good as Ahura Mazda and evil as Ahmiran. There is an endless struggle between good and evil but good is the ultimate winner of this struggle each time. Zoroaster believes in that not by crying or worship­ping but by achieving good the religion should be lived. There is both good and evil over the world. He says be beside good by beginning to produce and then win.

When we look at Iran ( Persian) religion, we get the impres­sion that this religion differs from the Greek religion and the re­ligions coming under the influence of it. A more philosophical aspect is prevailing in it.

It emphasizes that human kind may have good and bad ex­periences; however, a person should look for the reasons behind this situation in himself, he is not expected to attribute them to the gods as it is the case in Greek religion. Both good and evil is apparent. Choose the good out of these two conditions tak­ing root from two separate sources. Because the winning side will always be the goodness for the sake of which so much suffering abided. Zoroaster enounces that choosing the goodness is the right thing to do but the way to goodness is full of pain.

“Because evil is always very close to us. Evil is charming; gives us happiness and power in the short run. But never fall for such a lust; work so much; produce, struggle, hold your bodily appetites down and in this way be able to reach eternal happiness through goodness” says.

Zoroaster associates goodness with farmer.

[istanbulsophia]

Persian Religion and Its Impact on Anatolia

Nevertheless, they still tried to be in command of this fertile land all along. When Persians captured Anatolia, they believed that a real sovereignty would be possible through the enforcement of their belief system (Mazdeism) to Anatolia. Yet Romans didn’t have such a concern. Anatolia is the center of culture and science. Many an empire has reigned over these Anatolian lands, many a new empire has arisen; however, if to think about Anatolia, the first things that come to mind are culture, philosophy and sci­ence.

In this study, we should examine the beliefs Eastern Persian and Western Romans who fought for Anatolia in certain times of history. In spite of being invaders, these two empires also played a role in the mosaic of traditional Anatolian belief.

Having arrived Anatolia in the sixth century BC., Persians established dominance here. They maintained order through the governors appointed to the government. These people were called Satrap. The sovereignty of Persians in Anatolia lasted for centuries. Alexander the Great, who is believed to be the milk- son of the great goddess Artemis, put an end to the supremacy of Persians in Anatolia in 334 BC. The religion of this people who dominated Anatolia for about 300 years is called Mazdeism or Zoroastrianism.

Mazdeism: It can be described as joint use of everything ex­ists. That is, it is a belief of sharing substances such as air and water as well as women.

Mazda stands out as a reformist in the 5th century BC. He preaches equal sharing of everything. Regarding the woman as a property, Eastern people regarded her shareable as well. According to Mazda, all of the people are servants of God and children of Adam. Everybody should use others property according to ne­cessity and everybody should be equal in terms of possessions. When Mazda puts forward this sharing matter, everybody puts their goods forth, too. When Mazda is killed, his wife tries to spread this religion.

Zoroastrianism: Being a Persian prophet, Zoroaster gave his name to the religion he created. His holy book is called “Avesta”. Zoroaster appeared as complementary of Mazdeism which was dominant in Persia before him. The essence of this religion relies on the fight between good and the evil. It describes good as Ahura Mazda and evil as Ahmiran. There is an endless struggle between good and evil but good is the ultimate winner of this struggle each time. Zoroaster believes in that not by crying or worship­ping but by achieving good the religion should be lived. There is both good and evil over the world. He says be beside good by beginning to produce and then win.

When we look at Iran ( Persian) religion, we get the impres­sion that this religion differs from the Greek religion and the re­ligions coming under the influence of it. A more philosophical aspect is prevailing in it.

It emphasizes that human kind may have good and bad ex­periences; however, a person should look for the reasons behind this situation in himself, he is not expected to attribute them to the gods as it is the case in Greek religion. Both good and evil is apparent. Choose the good out of these two conditions tak­ing root from two separate sources. Because the winning side will always be the goodness for the sake of which so much suffering abided. Zoroaster enounces that choosing the goodness is the right thing to do but the way to goodness is full of pain.

“Because evil is always very close to us. Evil is charming; gives us happiness and power in the short run. But never fall for such a lust; work so much; produce, struggle, hold your bodily appetites down and in this way be able to reach eternal happiness through goodness” says.

Zoroaster associates goodness with farmer.

[streetofistanbul]

Persian Religion and Its Impact on Anatolia

Nevertheless, they still tried to be in command of this fertile land all along. When Persians captured Anatolia, they believed that a real sovereignty would be possible through the enforcement of their belief system (Mazdeism) to Anatolia. Yet Romans didn’t have such a concern. Anatolia is the center of culture and science. Many an empire has reigned over these Anatolian lands, many a new empire has arisen; however, if to think about Anatolia, the first things that come to mind are culture, philosophy and sci­ence.

In this study, we should examine the beliefs Eastern Persian and Western Romans who fought for Anatolia in certain times of history. In spite of being invaders, these two empires also played a role in the mosaic of traditional Anatolian belief.

Having arrived Anatolia in the sixth century BC., Persians established dominance here. They maintained order through the governors appointed to the government. These people were called Satrap. The sovereignty of Persians in Anatolia lasted for centuries. Alexander the Great, who is believed to be the milk- son of the great goddess Artemis, put an end to the supremacy of Persians in Anatolia in 334 BC. The religion of this people who dominated Anatolia for about 300 years is called Mazdeism or Zoroastrianism.

Mazdeism: It can be described as joint use of everything ex­ists. That is, it is a belief of sharing substances such as air and water as well as women.

Mazda stands out as a reformist in the 5th century BC. He preaches equal sharing of everything. Regarding the woman as a property, Eastern people regarded her shareable as well. According to Mazda, all of the people are servants of God and children of Adam. Everybody should use others property according to ne­cessity and everybody should be equal in terms of possessions. When Mazda puts forward this sharing matter, everybody puts their goods forth, too. When Mazda is killed, his wife tries to spread this religion.

Zoroastrianism: Being a Persian prophet, Zoroaster gave his name to the religion he created. His holy book is called “Avesta”. Zoroaster appeared as complementary of Mazdeism which was dominant in Persia before him. The essence of this religion relies on the fight between good and the evil. It describes good as Ahura Mazda and evil as Ahmiran. There is an endless struggle between good and evil but good is the ultimate winner of this struggle each time. Zoroaster believes in that not by crying or worship­ping but by achieving good the religion should be lived. There is both good and evil over the world. He says be beside good by beginning to produce and then win.

When we look at Iran ( Persian) religion, we get the impres­sion that this religion differs from the Greek religion and the re­ligions coming under the influence of it. A more philosophical aspect is prevailing in it.

It emphasizes that human kind may have good and bad ex­periences; however, a person should look for the reasons behind this situation in himself, he is not expected to attribute them to the gods as it is the case in Greek religion. Both good and evil is apparent. Choose the good out of these two conditions tak­ing root from two separate sources. Because the winning side will always be the goodness for the sake of which so much suffering abided. Zoroaster enounces that choosing the goodness is the right thing to do but the way to goodness is full of pain.

“Because evil is always very close to us. Evil is charming; gives us happiness and power in the short run. But never fall for such a lust; work so much; produce, struggle, hold your bodily appetites down and in this way be able to reach eternal happiness through goodness” says.

Zoroaster associates goodness with farmer.

[istanbulifest]

Persian Religion and Its Impact on Anatolia

Nevertheless, they still tried to be in command of this fertile land all along. When Persians captured Anatolia, they believed that a real sovereignty would be possible through the enforcement of their belief system (Mazdeism) to Anatolia. Yet Romans didn’t have such a concern. Anatolia is the center of culture and science. Many an empire has reigned over these Anatolian lands, many a new empire has arisen; however, if to think about Anatolia, the first things that come to mind are culture, philosophy and sci­ence.

In this study, we should examine the beliefs Eastern Persian and Western Romans who fought for Anatolia in certain times of history. In spite of being invaders, these two empires also played a role in the mosaic of traditional Anatolian belief.

Having arrived Anatolia in the sixth century BC., Persians established dominance here. They maintained order through the governors appointed to the government. These people were called Satrap. The sovereignty of Persians in Anatolia lasted for centuries. Alexander the Great, who is believed to be the milk- son of the great goddess Artemis, put an end to the supremacy of Persians in Anatolia in 334 BC. The religion of this people who dominated Anatolia for about 300 years is called Mazdeism or Zoroastrianism.

Mazdeism: It can be described as joint use of everything ex­ists. That is, it is a belief of sharing substances such as air and water as well as women.

Mazda stands out as a reformist in the 5th century BC. He preaches equal sharing of everything. Regarding the woman as a property, Eastern people regarded her shareable as well. According to Mazda, all of the people are servants of God and children of Adam. Everybody should use others property according to ne­cessity and everybody should be equal in terms of possessions. When Mazda puts forward this sharing matter, everybody puts their goods forth, too. When Mazda is killed, his wife tries to spread this religion.

Zoroastrianism: Being a Persian prophet, Zoroaster gave his name to the religion he created. His holy book is called “Avesta”. Zoroaster appeared as complementary of Mazdeism which was dominant in Persia before him. The essence of this religion relies on the fight between good and the evil. It describes good as Ahura Mazda and evil as Ahmiran. There is an endless struggle between good and evil but good is the ultimate winner of this struggle each time. Zoroaster believes in that not by crying or worship­ping but by achieving good the religion should be lived. There is both good and evil over the world. He says be beside good by beginning to produce and then win.

When we look at Iran ( Persian) religion, we get the impres­sion that this religion differs from the Greek religion and the re­ligions coming under the influence of it. A more philosophical aspect is prevailing in it.

It emphasizes that human kind may have good and bad ex­periences; however, a person should look for the reasons behind this situation in himself, he is not expected to attribute them to the gods as it is the case in Greek religion. Both good and evil is apparent. Choose the good out of these two conditions tak­ing root from two separate sources. Because the winning side will always be the goodness for the sake of which so much suffering abided. Zoroaster enounces that choosing the goodness is the right thing to do but the way to goodness is full of pain.

“Because evil is always very close to us. Evil is charming; gives us happiness and power in the short run. But never fall for such a lust; work so much; produce, struggle, hold your bodily appetites down and in this way be able to reach eternal happiness through goodness” says.

Zoroaster associates goodness with farmer.

[hollypixie]

how i love holly in a strawberry dress.

yes, i made the thread.

(here it is)

(i don't know how to get posts then:P)

[religionistanbul]

Persian Religion and Its Impact on Anatolia

Nevertheless, they still tried to be in command of this fertile land all along. When Persians captured Anatolia, they believed that a real sovereignty would be possible through the enforcement of their belief system (Mazdeism) to Anatolia. Yet Romans didn’t have such a concern. Anatolia is the center of culture and science. Many an empire has reigned over these Anatolian lands, many a new empire has arisen; however, if to think about Anatolia, the first things that come to mind are culture, philosophy and sci­ence.

In this study, we should examine the beliefs Eastern Persian and Western Romans who fought for Anatolia in certain times of history. In spite of being invaders, these two empires also played a role in the mosaic of traditional Anatolian belief.

Having arrived Anatolia in the sixth century BC., Persians established dominance here. They maintained order through the governors appointed to the government. These people were called Satrap. The sovereignty of Persians in Anatolia lasted for centuries. Alexander the Great, who is believed to be the milk- son of the great goddess Artemis, put an end to the supremacy of Persians in Anatolia in 334 BC. The religion of this people who dominated Anatolia for about 300 years is called Mazdeism or Zoroastrianism.

Mazdeism: It can be described as joint use of everything ex­ists. That is, it is a belief of sharing substances such as air and water as well as women.

Mazda stands out as a reformist in the 5th century BC. He preaches equal sharing of everything. Regarding the woman as a property, Eastern people regarded her shareable as well. According to Mazda, all of the people are servants of God and children of Adam. Everybody should use others property according to ne­cessity and everybody should be equal in terms of possessions. When Mazda puts forward this sharing matter, everybody puts their goods forth, too. When Mazda is killed, his wife tries to spread this religion.

Zoroastrianism: Being a Persian prophet, Zoroaster gave his name to the religion he created. His holy book is called “Avesta”. Zoroaster appeared as complementary of Mazdeism which was dominant in Persia before him. The essence of this religion relies on the fight between good and the evil. It describes good as Ahura Mazda and evil as Ahmiran. There is an endless struggle between good and evil but good is the ultimate winner of this struggle each time. Zoroaster believes in that not by crying or worship­ping but by achieving good the religion should be lived. There is both good and evil over the world. He says be beside good by beginning to produce and then win.

When we look at Iran ( Persian) religion, we get the impres­sion that this religion differs from the Greek religion and the re­ligions coming under the influence of it. A more philosophical aspect is prevailing in it.

It emphasizes that human kind may have good and bad ex­periences; however, a person should look for the reasons behind this situation in himself, he is not expected to attribute them to the gods as it is the case in Greek religion. Both good and evil is apparent. Choose the good out of these two conditions tak­ing root from two separate sources. Because the winning side will always be the goodness for the sake of which so much suffering abided. Zoroaster enounces that choosing the goodness is the right thing to do but the way to goodness is full of pain.

“Because evil is always very close to us. Evil is charming; gives us happiness and power in the short run. But never fall for such a lust; work so much; produce, struggle, hold your bodily appetites down and in this way be able to reach eternal happiness through goodness” says.

Zoroaster associates goodness with farmer.

[istanbul-day]

Persian Religion and Its Impact on Anatolia

Nevertheless, they still tried to be in command of this fertile land all along. When Persians captured Anatolia, they believed that a real sovereignty would be possible through the enforcement of their belief system (Mazdeism) to Anatolia. Yet Romans didn’t have such a concern. Anatolia is the center of culture and science. Many an empire has reigned over these Anatolian lands, many a new empire has arisen; however, if to think about Anatolia, the first things that come to mind are culture, philosophy and sci­ence.

In this study, we should examine the beliefs Eastern Persian and Western Romans who fought for Anatolia in certain times of history. In spite of being invaders, these two empires also played a role in the mosaic of traditional Anatolian belief.

Having arrived Anatolia in the sixth century BC., Persians established dominance here. They maintained order through the governors appointed to the government. These people were called Satrap. The sovereignty of Persians in Anatolia lasted for centuries. Alexander the Great, who is believed to be the milk- son of the great goddess Artemis, put an end to the supremacy of Persians in Anatolia in 334 BC. The religion of this people who dominated Anatolia for about 300 years is called Mazdeism or Zoroastrianism.

Mazdeism: It can be described as joint use of everything ex­ists. That is, it is a belief of sharing substances such as air and water as well as women.

Mazda stands out as a reformist in the 5th century BC. He preaches equal sharing of everything. Regarding the woman as a property, Eastern people regarded her shareable as well. According to Mazda, all of the people are servants of God and children of Adam. Everybody should use others property according to ne­cessity and everybody should be equal in terms of possessions. When Mazda puts forward this sharing matter, everybody puts their goods forth, too. When Mazda is killed, his wife tries to spread this religion.

Zoroastrianism: Being a Persian prophet, Zoroaster gave his name to the religion he created. His holy book is called “Avesta”. Zoroaster appeared as complementary of Mazdeism which was dominant in Persia before him. The essence of this religion relies on the fight between good and the evil. It describes good as Ahura Mazda and evil as Ahmiran. There is an endless struggle between good and evil but good is the ultimate winner of this struggle each time. Zoroaster believes in that not by crying or worship­ping but by achieving good the religion should be lived. There is both good and evil over the world. He says be beside good by beginning to produce and then win.

When we look at Iran ( Persian) religion, we get the impres­sion that this religion differs from the Greek religion and the re­ligions coming under the influence of it. A more philosophical aspect is prevailing in it.

It emphasizes that human kind may have good and bad ex­periences; however, a person should look for the reasons behind this situation in himself, he is not expected to attribute them to the gods as it is the case in Greek religion. Both good and evil is apparent. Choose the good out of these two conditions tak­ing root from two separate sources. Because the winning side will always be the goodness for the sake of which so much suffering abided. Zoroaster enounces that choosing the goodness is the right thing to do but the way to goodness is full of pain.

“Because evil is always very close to us. Evil is charming; gives us happiness and power in the short run. But never fall for such a lust; work so much; produce, struggle, hold your bodily appetites down and in this way be able to reach eternal happiness through goodness” says.

Zoroaster associates goodness with farmer.