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A Tower of Silence or Dakhma is a circular, raised structure used by Zoroastrians for exposure of the dead. There is no standard technical name for such a construction. The common <i>dakhma</i> or <i>dokhma</i> (from Middle Persian <i>dakhmag</i>) originally denoted any place for the dead. Similarly, in the medieval texts of Zoroastrian tradition, the word astodan appears, but today denotes an ossuary.<br/><br/> In the Iranian provinces of Yazd and Kerman, the technical term is <i>deme</i> or <i>dema</i>. In India, the term <i>doongerwadi</i> came into use after a tower was constructed on a hill of that name. The word <i>dagdah</i> appears in the texts of both India and Iran but, in 20th century India, signified the lowest grade of temple fire (cf. Fire temple). The term 'Tower of Silence' is a neologism attributed to one Robert Murphy, who, in 1832, was a translator of the British colonial government in India.
A Tower of Silence or Dakhma is a circular, raised structure used by Zoroastrians for exposure of the dead. There is no standard technical name for such a construction. The common <i>dakhma</i> or <i>dokhma</i> (from Middle Persian <i>dakhmag</i>) originally denoted any place for the dead. Similarly, in the medieval texts of Zoroastrian tradition, the word astodan appears, but today denotes an ossuary.<br/><br/> In the Iranian provinces of Yazd and Kerman, the technical term is <i>deme</i> or <i>dema</i>. In India, the term <i>doongerwadi</i> came into use after a tower was constructed on a hill of that name. The word <i>dagdah</i> appears in the texts of both India and Iran but, in 20th century India, signified the lowest grade of temple fire (cf. Fire temple). The term 'Tower of Silence' is a neologism attributed to one Robert Murphy, who, in 1832, was a translator of the British colonial government in India.
A Tower of Silence or Dakhma is a circular, raised structure used by Zoroastrians for exposure of the dead. There is no standard technical name for such a construction. The common <i>dakhma</i> or <i>dokhma</i> (from Middle Persian <i>dakhmag</i>) originally denoted any place for the dead. Similarly, in the medieval texts of Zoroastrian tradition, the word astodan appears, but today denotes an ossuary.<br/><br/> In the Iranian provinces of Yazd and Kerman, the technical term is <i>deme</i> or <i>dema</i>. In India, the term <i>doongerwadi</i> came into use after a tower was constructed on a hill of that name. The word <i>dagdah</i> appears in the texts of both India and Iran but, in 20th century India, signified the lowest grade of temple fire (cf. Fire temple). The term 'Tower of Silence' is a neologism attributed to one Robert Murphy, who, in 1832, was a translator of the British colonial government in India.
A Tower of Silence or Dakhma is a circular, raised structure used by Zoroastrians for exposure of the dead. There is no standard technical name for such a construction. The common <i>dakhma</i> or <i>dokhma</i> (from Middle Persian <i>dakhmag</i>) originally denoted any place for the dead. Similarly, in the medieval texts of Zoroastrian tradition, the word astodan appears, but today denotes an ossuary.<br/><br/> In the Iranian provinces of Yazd and Kerman, the technical term is <i>deme</i> or <i>dema</i>. In India, the term <i>doongerwadi</i> came into use after a tower was constructed on a hill of that name. The word <i>dagdah</i> appears in the texts of both India and Iran but, in 20th century India, signified the lowest grade of temple fire (cf. Fire temple). The term 'Tower of Silence' is a neologism attributed to one Robert Murphy, who, in 1832, was a translator of the British colonial government in India.
The Indian National Congress is one of two major political parties in India; the other being the Bharatiya Janata Party. The party was founded in 1885 during the British Raj; its founders include Allan Octavian Hume – a prominent member of the Theosophical Society, Dadabhai Naoroji and Dinshaw Wacha.<br/><br/> A. O. Hume, the founder of the Indian National Congress, is shown in the middle (third row from the front). To his right is Dadabhoy Nairoji; to his left, in sequence, are: W. C. Bonnerjee, Pherozeshah Mehta, and Gopal Krishna Gokhale.
The collapse of the Persian Sassanid Empire in the 7th century CE caused the state religion to be switched from Zoroastrianism to Islam. Zoroastrianism slowly went from the religion of most in Iran, to a persecuted minority.<br/><br/> For the survival of their faith and their lives, a large number of Zoroastrians chose to emigrate. According to the Qissa-i Sanjan, one group of those refugees landed in what is now Gujarat, India, where they were allowed greater freedom to observe their old customs and to preserve their faith.<br/><br/> The descendants of those Zoroastrians, now known as the Parsis, would play a small but significant role in the development of India. Today there are around 70,000 Parsis in India.<br/><br/> The Parsis, as Zoroastrians, still use a variant of the religious calendar instituted under the Sassanids. That calendar still marks the number of years since the accession of Yazdegerd III, just as it did in 632 CE.
Sassoon was born in Baghdad, where his father, Saleh Sassoon, was a wealthy businessman and chief treasurer to the pashas (the governors of Baghdad) from 1781 to 1817, and leader of the city's Jewish community.<br/><br/> The family were Sephardim whose ancestors once lived in Spain. His mother was Amam Gabbai. After a traditional education in the Hebrew language, Sassoon married Hannah in 1818. They had two sons and two daughters before she died in 1826. Two years later he married Farha Hyeem (who was born in 1812 and died in 1886). The pair had six sons and three daughters.<br/><br/> Following increasing persecution of Baghdad's Jews by Daud Pasha, the family moved to Bombay via Persia. Sassoon was in business in Bombay no later than 1832, originally acting as a middleman between British textile firms and Gulf commodity merchants, subsequently investing in valuable harbour properties. His major competitors were Parsis, whose profits were built on their domination of the Sino-Indian opium trade since the 1820s.<br/><br/> When the Treaty of Nanking opened up China to British traders, Sassoon developed his textile operations into a profitable triangular trade: Indian yarn and opium were carried to China, where he bought goods which were sold in Britain, from where he obtained Lancashire cotton products. He sent his son Elias David Sassoon to Canton, where he was the first Jewish trader (with 24 Parsi rivals). In 1845 David Sassoon & Sons opened an office in what would soon become Shanghai's British concession, and it became the firm's second hub of operations.<br/><br/> In 1844, he set up a branch in Hong Kong, and a year later, he set up his Shanghai branch on the Bund to cash in on the opium trade. David Sassoon died in his country house in Pune in 1864. His business interests were inherited by his son Sir Albert Sassoon.
The collapse of the Persian Sassanid Empire in the 7th century CE caused the state religion to be switched from Zoroastrianism to Islam. Zoroastrianism slowly went from the religion of most in Iran, to a persecuted minority.<br/><br/> For the survival of their faith and their lives, a large number of Zoroastrians chose to emigrate. According to the Qissa-i Sanjan, one group of those refugees landed in what is now Gujarat, India, where they were allowed greater freedom to observe their old customs and to preserve their faith.<br/><br/> The descendants of those Zoroastrians, now known as the Parsis, would play a small but significant role in the development of India. Today there are around 70,000 Parsis in India.<br/><br/> The Parsis, as Zoroastrians, still use a variant of the religious calendar instituted under the Sassanids. That calendar still marks the number of years since the accession of Yazdegerd III, just as it did in 632 CE.
The Knesset Eliyahoo Synagogue, also Knesset Eliyahu, was built in 1884 by Jacob Elias Sassoon and his brothers to commemorate their father and is run by the Jacob Sassoon Trust.
A voyage to the East Indies; containing authentic accounts of the Mogul government in general, the viceroyalties of the Decan and Bengal, with their several subordinate dependencies. This two-volume work is the third edition of a book first published as a single volume in 1757, expanded to two volumes in 1766, and republished in 1772. The author, John Henry Grose (active 1750-83), was born in England and went to Bombay (present-day Mumbai) in March 1750, to work as a servant and writer for the British East India Company. The book contains Grose’s descriptions of 18th-century India, including his account of the war of 1756-63, in which the British East India Company largely eliminated France as a competitor for control of India and established the basis for British rule that was to last until the middle of the 20th century.
A voyage to the East Indies; containing authentic accounts of the Mogul government in general, the viceroyalties of the Decan and Bengal, with their several subordinate dependencies. This two-volume work is the third edition of a book first published as a single volume in 1757, expanded to two volumes in 1766, and republished in 1772. The author, John Henry Grose (active 1750-83), was born in England and went to Bombay (present-day Mumbai) in March 1750, to work as a servant and writer for the British East India Company. The book contains Grose’s descriptions of 18th-century India, including his account of the war of 1756-63, in which the British East India Company largely eliminated France as a competitor for control of India and established the basis for British rule that was to last until the middle of the 20th century.
Edwin Lord Weeks (1849 – 1903), American artist and Orientalist, was born at Boston, Massachusetts, in 1849. He was a pupil of Léon Bonnat and of Jean-Léon Gérôme, at Paris. He made many voyages to the East, and was distinguished as a painter of oriental scenes.<br/><br> Weeks' parents were affluent spice and tea merchants from Newton, a suburb of Boston and as such they were able to accept, probably encourage, and certainly finance their son's youthful interest in painting and travelling.<br/><br> As a young man Edwin Lord Weeks visited the Florida Keys to draw and also travelled to Surinam in South America. His earliest known paintings date from 1867 when Edwin Lord Weeks was eighteen years old. In 1895 he wrote and illustrated a book of travels, From the Black Sea through Persia and India.
The Swahili people are a Bantu ethnic group and culture found on the coast of East Africa. The Swahili people mainly reside on the Swahili Coast, in an area encompassing Zanzibar archipelago, coastal Kenya, the Tanzanian coast and northern Mozambique. The name Swahili is derived from the Arabic word Sawahil, meaning 'coastal', and they speak the Swahili language.
Sassoon was born in Baghdad, where his father, Saleh Sassoon, was a wealthy businessman and chief treasurer to the pashas (the governors of Baghdad) from 1781 to 1817, and leader of the city's Jewish community.<br/><br/> The family were Sephardim whose ancestors once lived in Spain. His mother was Amam Gabbai. After a traditional education in the Hebrew language, Sassoon married Hannah in 1818. They had two sons and two daughters before she died in 1826. Two years later he married Farha Hyeem (who was born in 1812 and died in 1886). The pair had six sons and three daughters.<br/><br/> Following increasing persecution of Baghdad's Jews by Daud Pasha, the family moved to Bombay via Persia. Sassoon was in business in Bombay no later than 1832, originally acting as a middleman between British textile firms and Gulf commodity merchants, subsequently investing in valuable harbour properties. His major competitors were Parsis, whose profits were built on their domination of the Sino-Indian opium trade since the 1820s.<br/><br/> When the Treaty of Nanking opened up China to British traders, Sassoon developed his textile operations into a profitable triangular trade: Indian yarn and opium were carried to China, where he bought goods which were sold in Britain, from where he obtained Lancashire cotton products. He sent his son Elias David Sassoon to Canton, where he was the first Jewish trader (with 24 Parsi rivals). In 1845 David Sassoon & Sons opened an office in what would soon become Shanghai's British concession, and it became the firm's second hub of operations.<br/><br/> In 1844, he set up a branch in Hong Kong, and a year later, he set up his Shanghai branch on the Bund to cash in on the opium trade. David Sassoon died in his country house in Pune in 1864. His business interests were inherited by his son Sir Albert Sassoon.