Complete KIT Model You Build It Yourself.
Exiled Cutlery Persian Zoroaster Embossed Copper Wharncliffe Damascus Balisong Butterfly Knife KIT
Safe To Import To Australia, Canada, New Zealand & The UK & Anywhere in the World.
Bringing Back The Classic Style With Our Persian Series !!!
Sandwich Construction Style.
Double Tang Pin Damascus Steel Plain Edge Blade
Solid Brass Liners with Damascus & Embossed Copper Handle Scales
Solid Damascus Latch
This model uses all rivets and it put together in the classic fashion.
Pivots are rivets so you will need to peen them with a hammer.
Designed & Built in Denver, Colorado USA
Blade Length: 3 1/2"
Blade Material: 15-N-20 Nickel Based Carbon Steel & 1095 High Carbon Steel
Overall Length: 9 1/4"
Closed Length: 5 1/2"
Weight: 12.6 oz.
- 15-N-20 Nickel Based Carbon Steel
- 1095 High Carbon Steel
- Number of Layers Are 192 & 384
- Total Layers 576
Zoroaster was an ancient Iranian-speaking prophet whose teachings and innovations on the religious traditions of ancient Iranian-speaking peoples developed into the religion of Zoroastrianism, which by some accounts was the first world religion. He inaugurated a movement that eventually became the dominant religion in Ancient Persia. He was a native speaker of Old Avestan and lived in the eastern part of the Iranian Plateau, but his exact birthplace is uncertain.
Dating is uncertain as there is no scholarly consensus, but on linguistic and socio-cultural evidence Zoroaster is dated around 1000 BCE and earlier i.e. somewhere in the 2nd millennium BCE, however, other scholars still put him in the 7th and 6th century BCE as a contemporary or near-contemporary of Cyrus the Great and Darius I. Zoroastrianism was already an old religion when first recorded, and it was the official religion of Ancient Persia and its distant subdivisions from the 6th century BCE to the 7th century CE. He is credited with the authorship of the Gathas as well as the Yasna Haptanghaiti, hymns composed in Zoroaster's native dialect, Old Avestan, and which comprise the core of Zoroastrian thinking. Most of his life is known from the Zoroastrian texts. By any modern standard of historiography, no strictly historical evidence can place him into a fixed period, and the historicization surrounding him may be a part of a trend from before the 10th century that historicizes legends and myths.
In the Gathas, Zoroaster sees the human condition as the mental struggle between aša (truth) and druj (lie). The cardinal concept of aša—which is highly nuanced and only vaguely translatable—is at the foundation of all Zoroastrian doctrine, including that of Ahura Mazda (who is aša), creation (that is aša), existence (that is aša) and as the condition for free will.
The purpose of humankind, like that of all other creation, is to sustain aša. For humankind, this occurs through active participation in life and the exercise of constructive thoughts, words and deeds.
Elements of Zoroastrian philosophy entered the West through their influence on Judaism and Middle Platonism and have been identified as one of the key early events in the development of philosophy. Among the classic Greek philosophers, Heraclitus is often referred to as inspired by Zoroaster's thinking.
In 2005, the Oxford Dictionary of Philosophy ranked Zarathustra as first in the chronology of philosophers. Zarathustra's impact lingers today due in part to the system of rational ethics he founded called Mazda-Yasna. The word Mazda-Yasna is Avestan and is translated as "Worship of Wisdom" in English. The encyclopedia Natural History (Pliny) claims that Zoroastrians later educated the Greeks who, starting with Pythagoras, used a similar term, philosophy, or “love of wisdom” to describe the search for ultimate truth.
Zoroaster emphasized the freedom of the individual to choose right or wrong and individual responsibility for one's deeds. This personal choice to accept aša, or arta (the divine order), and shun druj (ignorance and chaos) is one's own decision and not a dictate of Ahura Mazda. For Zarathustra, by thinking good thoughts, saying good words, and doing good deeds (e.g. assisting the needy or doing good works) we increase this divine force aša or arta in the world and in ourselves, celebrate the divine order, and we come a step closer on the everlasting road to being one with the Creator. Thus, we are not the slaves or servants of Ahura Mazda, but we can make a personal choice to be his co-workers, thereby refreshing the world and ourselves.
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