/zawr"oh as'teuhr, zohr"-, zawr'oh as"teuhr, zohr'-/, n.
fl. 6th century B.C., Persian religious teacher. Also called Zarathustra.

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born с 628, probably Rhages, Iran
died с 551 BCE

Iranian religious reformer and prophet, founder of Zoroastrianism and Parsiism.

He was a priest in his tribal religion, with which he eventually became disillusioned. Having received a vision, he began teaching that Ahura Mazdā was the highest god and alone was worthy of worship, a concept that went against the polytheism of Iranian religion. He forbade the orgiastic rites that accompanied animal sacrifice, common in his time, but preserved the ancient cult of fire worship. After converting a king called Vishtāspa to his teachings, Zoroaster remained at the royal court. He became the subject of legends and a model for various occupations.

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▪ Iranian prophet
Old Iranian  Zarathushtra , or  Zarathustra 
born c. 628 BC, probably Rhages, Iran
died c. 551, site unknown

      Iranian (Iranian religion) religious reformer and founder of Zoroastrianism, or Parsiism, as it is known in India. (See Zoroastrianism; Parsi.)

      A major personality in the history of the religions of the world, Zoroaster has been the object of much attention for two reasons. On the one hand, he became a legendary figure believed to be connected with occult knowledge and magical practices in the Near Eastern and Mediterranean world in the Hellenistic Age (c. 300 BC–c. AD 300). On the other hand, his monotheistic (monotheism) concept of God has attracted the attention of modern historians of religion, who have speculated on the connections between his teaching and Judaism and Christianity. Though extreme claims of pan-Iranianism (i.e., that Zoroastrian or Iranian ideas influenced Greek, Roman, and Jewish thought) may be disregarded, the pervasive influence of Zoroaster's religious thought must nevertheless be recognized.

      The student of Zoroastrianism is confronted by several problems concerning the religion's founder. One question is what part of Zoroastrianism derives from Zoroaster's tribal religion and what part was new as a result of his visions and creative religious genius. Another question is the extent to which the later Zoroastrian religion (Mazdaism) of the Sāsānian (Sāsānian dynasty) period (AD 224–651) genuinely reflected the teachings of Zoroaster. A third question is the extent to which the sources—the Avesta (the Zoroastrian scriptures) with the Gāthās (older hymns), the Middle Persian Pahlavi Books (Pahlavi language), and reports of various Greek authors—offer an authentic guide to Zoroaster's ideas.

      A biographical account of Zoroaster is tenuous at best or speculative at the other extreme. The date of Zoroaster's life cannot be ascertained with any degree of certainty. According to Zoroastrian tradition, he flourished “258 years before Alexander.” Alexander the Great conquered Persepolis, the capital of the Achaemenids, a dynasty that ruled Persia from 559 to 330 BC, in 330 BC. Following this dating, Zoroaster converted Vishtāspa (Hystaspes), most likely a king of Chorasmia (an area south of the Aral Sea in Central Asia), in 588 BC. According to tradition, he was 40 years old when this event occurred, thus indicating that his birthdate was 628 BC. Zoroaster was born into a modestly situated family of knights, the Spitama, probably at Rhages (now Rayy, a suburb of Tehrān), a town in Media. The area in which he lived was not yet urban, its economy being based on animal husbandry and pastoral occupations. Nomads (nomadism), who frequently raided those engaged in such occupations, were viewed by Zoroaster as aggressive violators of order, and he called them followers of the Lie.

Zoroaster's teachings.
      According to the sources, Zoroaster probably was a priest. Having received a vision from Ahura Mazdā, the Wise Lord, who appointed him to preach the truth, Zoroaster apparently was opposed in his teachings by the civil and religious authorities in the area in which he preached. It is not clear whether these authorities were from his native region or from Chorasmia prior to the conversion of Vishtāspa. Confident in the truth revealed to him by Ahura Mazdā, Zoroaster apparently did not try to overthrow belief in the older Iranian religion, which was polytheistic; he did, however, place Ahura Mazdā at the centre of a kingdom of justice that promised immortality and bliss. Though he attempted to reform ancient Iranian religion on the basis of the existing social and economic values, Zoroaster's teachings at first aroused opposition from those whom he called the followers of the Lie (dregvant).

Ahura Mazdā and the Beneficent Immortals.
      Zoroaster's teachings, as noted above, centred on Ahura Mazdā, who is the highest god and alone is worthy of worship. He is, according to the Gāthās, the creator of heaven and earth; i.e., of the material and the spiritual world. He is the source of the alternation of light and darkness, the sovereign lawgiver, and the very centre of nature, as well as the originator of the moral order and judge of the entire world. The kind of polytheism found in the Indian Vedas (Veda) (Hindu scriptures having the same religious background as the Gāthās) is totally absent; the Gāthās, for example, mention no female deity sharing Ahura Mazdā's rule. He is surrounded by six or seven beings, or entities, which the later Avesta calls amesha spentas (amesha spenta), “beneficent immortals.” The names of the amesha spentas frequently recur throughout the Gāthās and may be said to characterize Zoroaster's thought and his concept of god. In the words of the Gāthās, Ahura Mazdā is the father of Spenta Mainyu (Holy Spirit), of Asha Vahishta (Justice, Truth), of Vohu Manah (Righteous Thinking), and of Armaiti (Spenta Armaiti, Devotion). The other three beings (entities) of this group are said to personify qualities attributed to Ahura Mazdā: they are Khshathra Vairya (Desirable Dominion), Haurvatāt (Wholeness), and Ameretāt (Immortality). This does not exclude the possibility that they, too, are creatures of Ahura Mazdā. The good qualities represented by these beings are also to be earned and possessed by Ahura Mazdā's followers. This means that the gods and mankind are both bound to observe the same ethical principles. If the amesha spentas show the working of the deity, while at the same time constituting the order binding the adherents of the Wise Lord, then the world of Ahura Mazdā and the world of his followers (the ashavan) come close to each other. The very significant eschatological aspect of Zoroastrianism is well demonstrated by the concept of Khshathra (Dominion), which is repeatedly accompanied by the adjective Desirable; it is a kingdom yet to come.

Monotheism and dualism.
      The conspicuous monotheism of Zoroaster's teaching is apparently disturbed by a pronounced dualism: the Wise Lord has an opponent, Ahriman, who embodies the principle of evil (devil), and whose followers, having freely chosen him, also are evil. This ethical dualism is rooted in the Zoroastrian cosmology. He taught that in the beginning (creation myth) there was a meeting of the two spirits, who were free (free will) to choose—in the words of the Gāthās—“life or not life.” This original choice gave birth to a good and an evil principle. Corresponding to the former is a Kingdom of Justice and Truth; to the latter, the Kingdom of the Lie (Druj), populated by the daevas (deva), the evil spirits (originally prominent old Indo-Iranian gods). Monotheism, however, prevails over the cosmogonic and ethical dualism because Ahura Mazdā is father of both spirits, who were divided into the two opposed principles only through their choice and decision.

      The Wise Lord, together with the amesha spentas, will at last vanquish the spirit of evil: this message, implying the end of the cosmic and ethical dualism, seems to constitute Zoroaster's main religious reform. His monotheistic solution resolves the old strict dualism. The dualist principle, however, reappears in an acute form in a later period, after Zoroaster. It is achieved only at the expense of Ahura Mazdā, by then called Ohrmazd, who is brought down to the level of his opponent, Ahriman. At the beginning of time, the world was divided into the dominion of the good and of the evil. Between these, each man is bound to decide. He is free and must choose either the Wise Lord and his rule or Ahriman, the Lie. The same is true of the spiritual beings, who are good or bad according to their choices. From man's freedom of decision it follows that he is finally responsible for his fate. Through his good deeds, the righteous person (ashavan) earns an everlasting reward, namely integrity and immortality. He who opts for the lie is condemned by his own conscience as well as by the judgment of the Wise Lord and must expect to continue in the most miserable form of existence, one more or less corresponding to the Christian concept of hell. According to Avestan belief, there is no reversal and no deviation possible once a man has made his decision. Thus, the world is divided into two hostile blocks, whose members represent two warring dominions. On the side of the Wise Lord are the settled herdsmen or farmers, caring for their cattle and living in a definite social order. The follower of the Lie (Druj) is a thieving nomad, an enemy of orderly agriculture and animal husbandry.

Eschatological teachings.
      The Gāthās, the early hymns, many of which may have been written by Zoroaster, are permeated by eschatological (eschatology) thinking. Almost every passage contains some reference to the fate awaiting men in the afterlife. Each act, speech, and thought is viewed as being related to an existence after death. The earthly state is connected with a state beyond, in which the Wise Lord will reward the good act, speech, and thought and punish the bad. This motive for doing good seems to be the strongest available to Zoroaster in his message. After death, the soul of man must pass over the Bridge of the Requiter (Činvat), which everyone looks upon with fear and anxiety. After judgment (Last Judgment) is passed by Ahura Mazdā, the good enter the kingdom (heaven) of everlasting joy and light, and the bad are consigned to the regions of horror and darkness (hell). Zoroaster, however, goes beyond this, announcing an end phase for the visible world, “the last turn of creation.” In this last phase, Ahriman will be destroyed, and the world will be wonderfully renewed (apocalypticism) and be inhabited by the good, who will live in paradisiacal joy. Later forms of Zoroastrianism teach a resurrection of the dead, a teaching for which some basis may be found in the Gāthās. Through the resurrection of the dead, the renewal of the world bestows a last fulfillment on the followers of the Wise Lord.

Cultic reforms.
      Zoroaster forbade all sacrifices (sacrifice) in honour of Ahriman or of his adherents, the daevas, who from pre-Zoroastrian times had degenerated into hostile deities. In the prevailing religious tradition (ritual), Zoroaster probably found that the practice of sacrificing cattle, combined with the consumption of intoxicating drinks ( haoma), led to orgiastic excess. In his reform, Zoroaster did not, as some scholars would have it, abolish all animal sacrifice but simply the orgiastic and intoxicating rites that accompanied it. The haoma sacrifice, too, was to be thought of as a symbolic offering; it may have consisted of unfermented drink or an intoxicating beverage or plant. Zoroaster retained the ancient cult of fire. This cult and its various rites were later extended and given a definite order by the priestly class of the Magi (magus). Its centre, the eternal flame in the Temple of Fire, was constantly linked with the priestly service and with the haoma sacrifice.

Influence and assessments.
      After the conversion of Vishtāspa to such teachings, Zoroaster remained at the court of the king. Other officials were converted, and a daughter of Zoroaster apparently married Jāmāsp, a minister of the king. According to tradition, Zoroaster lived for 77 years, thus indicating that he died about 551 BC. After his death, many legends (legend) arose about him. According to these legends, nature rejoiced at his birth, and he preached to many nations, founded sacred fires, and fought in a sacred war. He was viewed as a model for priests, warriors, and agriculturalists, as well as a skilled craftsman and healer. The Greeks regarded him as a philosopher, mathematician, astrologer, or magician. Jews and Christians regarded him as an astrologer, magician, prophet, or arch heretic. Not until the 18th century did a more scholarly assessment of Zoroaster's career and influence emerge.

The Most Rev. Franz Cardinal König

Additional Reading
J. Duchesne-Guillemin, “L'Iran antique et Zoroastre,” in Histoire des religions 1, vol. 29 of Encyclopédie de la Pléiade, pp. 625–695 (1970), and La Religion de l'Iran ancien (1962), two works by a leading Iranist scholar—the first volume includes a selected bibliography, the second volume presents a very large bibliography and an excellent history of studies of Zoroastrianism; G. Dumézil, L'Idéologie tripartie des Indo-Européens (1958), the work of a French scholar of comparative mythology concerning Indo-European culture; R.N. Frye, The Heritage of Persia (1963), concentrates on Zoroaster and the respective religious sources, based on the findings of archaeological and epigraphic investigations; J. Gershevitsch, “Zoroaster's Own Contribution,” Journal of Near Eastern Studies, 23:12–38 (1964); E. Herzfeld, Zoroaster and His World (1947, reprinted 1974); M. Molé, Culte, mythe et cosmologie dans l'Iran ancien (1963), upholds certain connections between ritual texts and individual and cosmological eschatology; G. Widengren, Die Religionen Irans (1965), by a leading Iranist and Semitist; R.C. Zaehner, Dawn and Twilight of Zoroastrianism (1961), describes the later evolution of Zurvanism and deals with a later stage in the Zoroastrian religion that became the official religion of the Sāsānian period.

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Universalium. 2010.

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