User:Warrior4321/articles/zoroastrianism

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Zoroastrianism (also known as Mazdaism, The Good Religion [1], The Religion of Good Conscience [2]) is the first monotheistic religion [3] founded by Zoroaster, the founder and prophet of the religion and is based on his teachings and philosophies.

History[edit]

Main article: History of Zoroastrianism

Pre-Achaemenid Era[edit]

Before Zoroastrianism was recorded in writing, it had already been existing for several centuries without any written scriptures or text, but only on the spread of the religion through oral communication. Zoroastrianism emerged as the philosophies and teachings of Zoroaster around [INSERT DATE HERE]. Zoroastrianism "officially" emerged when King Vishtaspa converted himself unto Zoroastrianism. This caused anger among Zoroaster’s own countrymen who demanded Vishtaspa undo this conversion. Several princes such as Arejat Aspa were enraged at the hearing of Vishtaspa’s conversion as well. The Yashts indicate that there were other Iranian princes who were just as hostile to Zoroastrianism. However, Vishtaspa refused to convert back to his original religion which was ensued by several battles with Vishtaspa emerging as victor. [4]

After the death of Vishtaspa who was the last of the ‘’Kavis’’, religious warfare was never used again. Rather, missionary endeavors by priests spread Zoroaster’s message. Those who accepted the ‘maga’ which was the message of Zoroaster felt this to be a decisive step which separated them from the rest of the community. [5]

The message of Zoroaster was available to everyone which included women, poor and untaught individuals. However, Zoroaster was widely [[INSERT HERE] due to his rejection of the davaes. [6]

Achaemenid Era[edit]

Sassanid Era[edit]

Middle Ages[edit]

Modern times[edit]

Beliefs[edit]

God[edit]

Main article: Ahura Mazda

In Zoroastrianism, there is only one universal God who is the creator and caretaker of the entire universe, Ahura Mazda. Ahura Mazda was a divinity in the old Iranian-Indian pagan religion, and was proclaimed as God by Zoroaster. ‘’Ahura’’ means Lord and ‘’Mazda’’ means Wisdom. Zoroaster proclaimed that Ahura Mazda was the sole, omnipotent, omniscient God of good and the incarnation of life, truth and light. [7] Ahura Mazda has created man, but is given the free will and choice to choose good over evil. By performing good thoughts, words and deed, man must resist Angra Mainyu and all of his evil spirits. [8] All worship and prayer is ultimately directed solely at him. Ahura Mazda’s creation, Asha (truth and order) is currently in a conflict with druj, (chaos, lie and disorder) which involves all of humanity. [9][10]

The Evil Spirit[edit]

Main article: Angra Mainyu

Creation[edit]

While the extant Avesta does not contain an explanation on the early public beliefs of cosmology and cosmogony, two pieces of literature, the Bundahishn and Selections of Zadspram, which both contain references and material from the Older Avesta do. These texts state that Ahura Mazda lived on high, pure light while Angra Mainyu lived in the depths of darkness. Between these two spirits was the void. Ahura Mazda, being the Lord of Wisdom was aware of Angra Mainyu’s antagonism and began preparing himself for a spiritual war. To prepare himself for war, Ahura Mazda created his creations in a spiritual (mēnōg) state in the form of white, bright fire. These creations remained in this state for 3,000 years which is also known as the ‘’Golden Era’’ due to the absence of evil. [11]

Concurrently, Angra Mainyu created his creations of darkness. After these creations, Angra Manyu attacked the world of light. Originally, Ahura Mazda offered peace but when Angra Mainyu refused, a treaty (paymānag) of war was established for a period of 9,000 or 12,000 years was established between the two spirits, with Mithra being the mediator. This spiritual war would take place in a well-defined area: the earth. There are three stages in this war, the creation of the good and evil creations (bundahišn), the mixture of good and evil in the earth (gumēzišn), and the removal of evil from good. (Wizārišn)[11]

Seven creations[edit]

The seven creations were created by Ahura Mazda and were each given a Amesha Spenta. The seven creations are: [12] [13]

  1. Sky
  2. Water
  3. Earth
  4. Plants
  5. Animals
  6. Humans
  7. Fire

Asha[edit]

Main article: Asha

Purity[edit]

Symbolism of Fire[edit]

Main article: Adar

Fire was an important part of the Indo-Iranian cult, probably even going going to Indo-Euroean times. The hearth fire provided warmth, light and comfort and was seen as the visible embodiment of the divinity Atar. Atar lived among men as their servent and master and gave them constant help. In return for this, the ancient Iranians made him regular offerings. Fire was also present at their religious cermonies and used judicially. Those were accused of lying had their innocence proven by submitting themselves to a solemnly administered fire ordeal. There were around 30 kinds of fiery tests in all. In one test, the suspect had to pass through fire, in another molten metal was poured on his bare chest. In each test, if the accused died, he was guilty; if he lived, he was innocent having been protected by divine beings such as Mithra. Fire was also seen by the ancient Iranians as the seventh creation which animated the world.

Zoroaster further developed the cultural inheritance of fire when he apprehended fire as the creation of Aša Vahišta along with the instrument of Ahura Mazda's judgement on Frashokereti (the last day). Fire became a profound moral and spiritually significant item for Zoroaster, as can be seen by Yasna 43:9 "At the offering made in reverence (to fire) I shall think of truth (asha) to the utmost of my power.”

Free will[edit]

Good and evil[edit]

Role of Zoroastrians[edit]

See also: Zoroastrian

The role of Zoroastrians in this battle between Ahura Mazda and Angra Mainyu (good and bad) is to utilize it’s right of free will (to choose between good and bad) to choose Ahura Mazda and to tread on the path of truth, asha while following the fundamental concept of good thoughts, words and deeds in everyday life, thus rejecting all forms of monasticism. Zoroastrians are encouraged to enjoy life and be joyous and happy. Fasting is forbidden in the religion and mourning and crying for a person who has recently died is encouraged to be of the least as possible. [14]

Eschatology[edit]

Main article: Chinvat Bridge

Events beyond the life are mentioned in the preliminary scriptures of the religion, the Gathas, as well as the Younger Avesta and Pahlavi literature. In Zoroastrian eschatology, the soul of a righteous person rests at the head of the corpse while chanting the usatvaiti Gatha with joy for the first three nights after death. The demon Wizars and his associates stay there as well. In later literature, Ahriman is seen as trying to drag the soul to hell at this point, while the angel Sarosh protects the soul from evil. The soul of a wicked person sits near the head of the dead person as well, but it cries while reciting verse 46 from Yasna. According to Pahlvi literature, the soul suffers, remorse’s and dreads at what it is going to encounter. After three nights, the soul of a righteous person is encountered with good smells and fragrant wind. At Chinvat bridge, a beautiful lady of the age of fifteen appears to the soul. The beautiful lady is his soul ; the more good thoughts, words and deeds that a person did when he/she was alive will cause the maiden to become more and more beautiful. A soul of a wicked person encounters a naked, old, ugly lady at Chinvat Bridge.

Ecology[edit]

Ecology is an important concept in Zoroastrianism, one that is respected and honoured. Zoroastrianism emphasizes the well-treatment of the seven creations of Ahura Mazda, sky, water, earth, plants, animals, man, and fire. In the Bundahishn, Ahriman (the evil spirit) polluted and harassed all of Ahura Mazda’s creations. He pierced the sky and polluted it, killed the animals, plants and man and then created smoke to harass even fire. Each of the creations are parts of Ahura Mazda and must be treated and respected as such. They are even seen by some as embodiments of Ahura Mazda in the physical world. [15]

Conversion[edit]

The question is of considerable practical importance, since it affects admission to fire temples and to all major religious observances.

Mary Boyce, Textual Sources for the study of Zoroastrianism, Pg. 153

Conversion into Zoroastrianism is a very controversial topic with different opinions within the Indian Zoroastrian community itself. As it currently stands, there is no process of conversion into the religion. Those who convert "unofficially" in Eastern Europe and Iran are not considered Zoroastrians by the Dasturs in India. [16]

Originally, Zoroastrianism was spread by conversion into the religion with the aid of Zoroastrian missionaries. The first conversion into the religion was Vishtaspa, a Kayanian King, after Zoroaster had gone to the King's palace and explained the religion to the king. Following this, Zoroastrian missionaries slowly established and the religion spread. [16]

Modern Zoroastrians have a disagreement on conversion of adherents of other faiths to convert to Zoroastrianism. This has caused an impediment in the religion, resulting in two different opinions. The society of people that support the orthodox view of excluding conversion into the religion and just accept Zoroastrians if both parents are Zoroastrians are called the "traditionalists". The other disparate group of liberals which believes that conversion should be allowed, even promoted to increase numbers in the religion are called "the reformists". [17]

Traditionalists are the orthodox members of the Zoroastrian faith, that do not believe in modifying certain rules and aspects of the religion. In the conversion sector, many traditionalists use scriptural references such as Yasna 12 mazdāyasna (I am a Mazda worshipper) before Zarthustrish (I am a Zoroastrian). The Indo-Iranian religion before Zoroaster's time believed in Ahura Mazda among other gods, and Zoroaster proclaimed that only Ahura Mazda was God. Therefore they believe that only believe that only a child born of Zoroastrian parents is a mazdayasna and only they can be properly initiated into the religion by receiving the Sudreh and Kusti at their Navjote. [17]

Religious text[edit]

Avestan[edit]

Main articles: Avesta and Avestan language

The Avesta is the religious book of the Zoroastrian which contains a collection of sacred texts. The history of the Avesta is found in many Pahlavi texts. The twenty-one nasks were created by Ahura Mazda and brought by Zoroaster to Vishtaspa. Here, two copies were created, one which was put in the house of archives, the other put in the Imperial treasury. During Alexander's conquest of Persia, the Avesta was burned and the scientific sections that the Greeks could use were dispersed among themselves. The Avesta had been attempted to be restored under the reign of King Valax of the Arsacid Dynasty. During the Sassanid Empire, Ardeshir ordered Tansar, his high priest to finish the work of King Valax. Shapur I sent priests to find the scientific texts that the Greeks had. Shapur II had Arderbad Mahrespandand revised the canon to ensure its orthodox character. Under Khosrow I, the Avesta was translated into Pahlavi.

The compilation of these ancient texts was successfully established underneath the Mazdean priesthood and the Sassanian emperors. Unfortunately, only a fraction of the texts survive today. The later manuscripts all date from this millennium, the latest being from 1288, 590 years after the fall of the Sassanian Empire. The texts that remain today are the Gathas, Yasna, Visperad and the Vendidad. Along with these texts is the communal household prayer book called the Khordeh Avesta, which contains the Yashts and the Siroza. The rest of the material from the Avesta are called "Avestan fragments". [18]

Middle Persian/Pahlavi[edit]

Middle Persian and Pahlavi works created in the 9th and 10th century contain many religious Zoroastrian books as most of the writers and copyists were part of the Zoroastrian clergy. The most significant and important books of this era include : Denkard, Bundahishn, Menog-i-Khirad, Selections of Zadspram, Jamasp Namag, Epistles of Manucher, Rivayats, Dadestan-i-Denig and Arda Viraf Namag. All Middle Persian texts written on Zoroastrianism during this time period are considered secondary works on the religion, and not scripture. Nonetheless, these texts have a strong influence on the religion.

Other religions[edit]

Adherents[edit]

India/Pakistan[edit]

Main articles: Parsi and Irani

India is considered to be home to the largest Zoroastrian population in the world. Following the collapse of the Sassanid Empire, Zoroastrians migrated from the Strait of Hormuz to India where they created the first Parsi communities. The year that the voyage happened cannot be properly established, other than knowing that the voyage happened sometime between 716 and 785. The Qissa-i Sanjan is an poem written down in 1600 which narrates the tale of the Parsi's voyage to India, the meeting with the Hindu ruler and about the sacred Zoroastrian fire, Iranshah. Parsis have played an instrumental role in the economic development of India over many decades; several of the best-known business conglomerates of India are run by Parsis, including the Tata, Godrej, and Wadia families.

Central Asia and Iran[edit]

Main article: Zoroastrians in Iran

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 of Afghanistan). Their language is also called Gabri or Bahdinan (also the name of a modern Kurdish dialect), 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, originally without a pejorative connotation but in the present-day derogatorily applied to all non-Muslims. At the instigation of the government of Tajikistan, UNESCO declared 2003 a year to celebrate the "3000th anniversary of Zoroastrian culture", with special events throughout the world.

North America and Europe[edit]

Zoroastrians of the diaspora are primarily located in Great Britain and the former British colonies—in particular Canada and Australia.

Demographics[edit]

In the year 2004, the number of Zoroastrians worldwide was estimated between 145,000 and 210,000. [19] The 2001 national census in India located 69,601 Parsis which is an ethnic group of Zoroastrians living in India. This number represents about 0.006% of the total population in India, with a concentration in and around the city of Mumbai. According to Hinnells, the demographic numbers show an aging and numerically diminishing population. He suggests this is due to young Parsi's postponing marriage to pursue their careers, as well as the inter-faith marriages that occur in the Zoroastrian diaspora. [20] There is an estimated 10,000 Zoroastrians which live in the regions which were the traditional stronghold of Zoroastrianism. These regions include Bactria, Balkh, Sogdiana, Margiana and other regions in Iran. In Iran, the current census and government rises suspicion over the number of Zoroastrians that are present. The demographic that is accepted by most scholars is from census before the Iranian revolution of 1979 which located 21,400 Zoroastrians. Canada and the United States have an estimated number in between 18,000 and 25,000 Zoroastrians. [citation needed]

See also[edit]

External links[edit]

Further reading[edit]

Notes[edit]

  1. ^ Zaehner 1956, p. 80.
  2. ^ Hinnells 2005, p. 524.
  3. ^ Nabarz 2005, p. 2.
  4. ^ Boyce 1996, p. 249.
  5. ^ Boyce 1996, p. 250.
  6. ^ Boyce 1996, p. 251.
  7. ^ Harmatta 1999, p. 58-59.
  8. ^ Harmatta 1999, p. 59.
  9. ^ Boyce 1985, p. 684.
  10. ^ Barnes 2005, p. 50.
  11. ^ a b Kreyenbroek.
  12. ^ Boyce 1992, p. 57.
  13. ^ Boyce 1992, p. 80.
  14. ^ Clark 1998, p. 42.
  15. ^ Partridge 2005, p. 255.
  16. ^ a b Gnoli.
  17. ^ a b Saati.
  18. ^ Bromiley 1995, p. 124.
  19. ^ "Zoroastrians Keep the Faith, and Keep Dwindling". The New York Times. 2008-09-06. Retrieved 2009-10-03.
  20. ^ Partridge 2005, p. 247.

References[edit]

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