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Зороастр 𐬰𐬀𐬭𐬀𐬚𐬎𐬱𐬙𐬭𐬀 Зарагуштра
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Индийское зороастрийское восприятие Зороастра в XIX веке основано на фигуре, которая появляется в скульптуре IV века в Так-е Бостан на юго-западе Ирана. В настоящее время считается, что оригинал является либо изображением Митры, либо Хваре-кшаетой . [1]
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Зороастр ( / г ɒr oʊ æ с т ər / , Великобритания также / ˌ г ɒr oʊ æ с т ər / ; греческий : Ζωροάστρης , Zōroastrēs ), также известный как Заратустры ( / ° г Aer ə & thetas ; ¯u с т р ə / , UK также / ˌ z ɑːr ə - /; Avestan : 𐬰𐬀𐬭𐬀𐬚𐬎𐬱𐬙𐬭𐬀 , Zaraθuštra ), Заратуштра Спитамы или Ашу Заратуштра (Современный персидский : زرتشت , Зартошт ), был древний иранский пророк (духовный лидер) , который основал то , что теперь известно как зороастризм . Его учение бросило вызов существующим традициям индоиранской религии и положило начало движению, которое в конечном итоге стало доминирующей религией в Древней Персии . Он был родным Старый Avestan и жил в восточной части Иранского нагорья, но его точное место рождения неизвестно. [2] [3]

Нет единого мнения ученых о том, когда он жил. [4] Некоторые ученые, используя лингвистические и социокультурные данные, предполагают датировку где-то во втором тысячелетии до нашей эры. Другие ученые датируют его в 7 - м и 6 - м веке до нашей эры , как почти современник Кира Великого и Дария I . [5] [6] [7] [8] [9] [10] Зороастризм в конечном итоге стал официальной религией Древней Персии и ее отдаленных подразделений с 6 века до нашей эры до 7 века нашей эры. [11] Заратустру приписывают авторство Гат, а также Ясна Хаптангаити., гимны, составленные на его родном диалекте, древнеавестийском, и составляют основу зороастрийского мышления. Большая часть его жизни известна из этих текстов. [2] Согласно любым современным стандартам историографии, никакие доказательства не могут поместить его в фиксированный период, и окружающая его историзация может быть частью тенденции до 10 века н.э., которая историзирует легенды и мифы. [12]

Имя и этимология [ править ]

Имя Зороастра на его родном языке, авестийском , вероятно, было Заратюштра . Его английское название "Зороастр", происходит от более позднего (пятого века до н.э.) греческих транскрипций, Zōroastrēs ( Ζωροάστρης ), [13] , используемый в Ксанфе 's Lydiaca (фрагмент 32) и в Plato ' s First Алкивиаде (122a1). Эта форма впоследствии появляется в латинском Zōroastrēs и, в более поздних греческих орфографиях, как Ζωροάστρις Zōroastris . Греческая форма имени, по-видимому, основана на фонетической транслитерации или семантической замене авестийского zara-с греческим ζωρός zōros (буквально «неразбавленном») и Авестийской -uštra с ἄστρον Астроном ( « звезда »).

В авестийском языке Zarauštra обычно происходит от древнеиранского * Zaratuštra- ; Половина элемента имени ( -uštra- ) считается индоиранским корнем слова «верблюд», при этом все имя означает «тот, кто может управлять верблюдами». [14] [a] Реконструкции из более поздних иранских языков, в частности из среднеперсидского (300 г. до н.э.) зардушта , [ требуется дальнейшее объяснение ], который является формой, которую это имя приняло в зороастрийских текстах 9–12 веков, - предполагают, что * Zaratuštra- может быть нулевой формой * Zarantuštra- . [14]В зависимости от того, происходит ли Zaraϑuštra от * Zarantuštra- или от * Zaratuštra- , было предложено несколько интерпретаций. [b]

Если Zarantuštra - оригинальная форма, это может означать «со старыми / стареющими верблюдами» [14], связанное с авестийским zarant- [13] ( ср. Пушту zōṛ и осетинский zœrond , «старый»; среднеперсидский zāl , «старый») : [15]

  • «с разгневанными / разъяренными верблюдами»: от авестийского * zarant- «злой, разъяренный». [16]
  • «кто гонит верблюдов» или «кто воспитывает / лелеет верблюдов»: относится к авестийскому зарш- , «тащить». [17]
  • Майрхофер (1977) предложил этимологию «желающего верблюдов» или «тоску по верблюдам», связанную с ведическим санскритом har- , «любить» и, возможно (хотя и неоднозначно) также с авестийской зара- . [16]
  • «с желтыми верблюдами»: параллель младшей авестийской заири . [18]

Интерпретация я \ ( / θ / ) в Авестийском zaraθuštra был в течение времени , сам по себе подвергается жарким спорам , поскольку -θ- является нерегулярным развитием: Как правило, * zarat- (первый элемент , который заканчивается в стоматологическом согласный ) должен иметь авестийский zarat- или zarat̰- как развитие от него. Почему это не так для заранюштры , пока не установлено. Несмотря на фонетическую неправильность, авестийская zarauštra с его - была лингвистически актуальной формой, что подтверждается более поздними свидетельствами, отражающими ту же основу. [14]Все современные ираноязычные варианты его имени происходят от среднеиранских вариантов Zarošt , которые, в свою очередь, отражают фрикативный авестийский язык -ϑ- . [ необходима цитата ]

В среднеперсидском языке имя 𐭦𐭫𐭲𐭥𐭱𐭲 Zardu (x) št , [19] в парфянском Zarhušt , [20] в манихейском среднеперсидском Zrdrwšt , [19] в раннем новоперсидском Zardušt , [19] и в современном ( новоперсидском ), это имя زرتشت Зартошт .

Имя засвидетельствовано на армянском языке как Зрадашт (часто с вариантом Зрадешт ). [21] Орфография Zradašt образовалась благодаря более старой форме, которая началась с * zur- , факт, который немецкий иранолог Фридрих Карл Андреас (1846–1930) использовал в качестве доказательства среднеперсидской разговорной формы * Zur (a) dušt . [21] Основываясь на этом предположении, событие Андреаса зашло так далеко, чтобы сделать выводы из этого также для авестийской формы имени. [21] Однако современный иранолог Рюдигер Шмитт отвергает предположение Андреаса и заявляет, что более старая форма, которая началась с * zur-просто находился под влиянием армянского зур («неправильный, несправедливый, праздный»), что означает, что «это имя, должно быть, было переосмыслено в антизороастрийском смысле армянскими христианами». [21] Кроме того, Шмитт добавляет: «Нельзя исключать, что (парфянская или) среднеперсидская форма, которую переняли армяне ( Зарадушт или подобное), была просто преобразована в предварительную Армию . * Зурадашт ». [21]

Дата [ править ]

Нет единого мнения о датировке Зороастра; Авеста не дает прямой информации об этом, а исторические источники противоречивы. Некоторые ученые основывают свою дату реконструкции на прото-индо-иранского языка и прото-индо-иранской религии , [11] и , таким образом , его происхождение , как считается, был где - то на северо - востоке Ирана, где- то между 1500 и 500 до н. [22] [23] [24] [25]

Некоторые ученые [8], такие как Мэри Бойс (которая датировала Зороастр где-то между 1700–1000 гг. До н.э.), использовали лингвистические и социокультурные данные, чтобы поместить Зороастра в период между 1500 и 1000 гг. До н.э. (или 1200–900 гг. До н.э.). [7] [25] В основе этой теории прежде всего предложена на лингвистическом сходстве Старого Avestan языка зороастрийского Гата и санскрит в Ригведе (с. 1700-1100 до н.э.), сборник ранних ведических гимнов. Считается, что оба текста имеют общее архаическое индоиранское происхождение. Гаты изображают древний камень - бронзовый век.двухстороннее общество воинов-пастухов и священников (по сравнению с бронзовым трехсторонним обществом ; некоторые предполагают, что оно изображает культуру яз [26] ), и поэтому маловероятно, что Гаты и Ригведа могли быть составлены с разницей более чем в несколько столетий. Эти ученые предполагают , что Зороастр жил в изолированном племени или сочинил Гату перед миграцией 1200-1000 до нашей эры иранцев из степи на Иранском нагорье . [6] [27] [7] [28] [29] Недостатком аргумента является расплывчатое сравнение, и архаичный язык Гат не обязательно указывает на разницу во времени. [4] [24]

Другие ученые [8] предлагают период между 7-м и 6-м веками, например, ок. 650–600 гг. До н.э. или 559–522 гг. [24] [25] Последняя возможная дата середины шестого века, во времена Ахеменидов «s Дария I , или его предшественника Кира Великого . Эта дата получает доверие в основном из-за тезиса о том, что определенные цифры должны быть основаны на исторических фактах, [25] [ требуется разъяснение ], таким образом, некоторые связывают мифический Виштаспу с отцом Дария I Виштаспой (или Гистаспом по-гречески) с рассказом о жизни Зороастра. [ требуется разъяснение ] However, in the Avesta it should not be ignored that Vishtaspa's son became the ruler of the Persian Empire, Darius I would not neglect to include his patron-father in the Behistun Inscription.[clarification needed] A different proposed conclusion is that Darius I's father was named in honor of the Zoroastrian patron, indicating possible Zoroastrian faith by Arsames.[30]

Classical scholarship in the 6th to 4th century BC believed he existed six thousand years before Xerxes I's invasion of Greece in 480 BCE (Xanthus, Eudoxus, Aristotle, Hermippus), which is a possible misunderstanding of the Zoroastrian four cycles of 3000 years i.e. 12,000 years.[4][31][32][33] This belief is recorded by Diogenes Laërtius, and variant readings could place it six hundred years before Xerxes I, somewhere before 1000 BCE.[24] However, Diogenes also mentions Hermodorus's belief that Zoroaster lived five thousand years before the Trojan War, which would mean he lived around 6200 BC.[24] The 10th-century Suda provides a date of "500 years before Plato" in the late 10th century BC.[4] Pliny the Elder cited Eudoxus who also placed his death six thousand years before Plato, c. 6300 BC.[24] Other pseudo-historical constructions are those of Aristoxenus who recorded Zaratas the Chaldeaean to have taught Pythagoras in Babylon,[4][34] or lived at the time of mythological Ninus and Semiramis.[35] According to Pliny the Elder, there were two Zoroasters. The first lived thousands of years ago, while the second accompanied Xerxes I in the invasion of Greece in 480 BCE.[4] Some scholars propose that the chronological calculation for Zoroaster was developed by Persian magi in the 4th century BC, and as the early Greeks learned about him from the Achaemenids, this indicates they did not regard him as a contemporary of Cyrus the Great, but as a remote figure.[36]

Some later pseudo-historical and Zoroastrian sources (the Bundahishn, which references a date "258 years before Alexander") place Zoroaster in the 6th century BC,[d][37] which coincided with the accounts by Ammianus Marcellinus from 4th century CE. The traditional Zoroastrian date originates in the period immediately following Alexander the Great's conquest of the Achaemenid Empire in 330 BCE.[24] The Seleucid rulers who gained power following Alexander's death instituted an "Age of Alexander" as the new calendrical epoch. This did not appeal to the Zoroastrian priesthood who then attempted to establish an "Age of Zoroaster". To do so, they needed to establish when Zoroaster had lived, which they accomplished by (erroneous, some even identified Cyrus with Vishtaspa[38]) counting back the length of successive generations, until they concluded that Zoroaster must have lived "258 years before Alexander".[4][39] This estimate then re-appeared in the 9th- to 12th-century Arabic and Pahlavi texts of Zoroastrian tradition,[c] like the 10th century Al-Masudi who cited a prophecy from a lost Avestan book in which Zoroaster foretold the Empire's destruction in three hundred years, but the religion would last for a thousand years.[30]

Place[edit]

Painted clay and alabaster head of a Zoroastrian priest wearing a distinctive Bactrian-style headdress, Takhti-Sangin, Tajikistan, Greco-Bactrian kingdom, 3rd–2nd century BCE

The birthplace of Zoroaster is also unknown, and the language of the Gathas is not similar to the proposed north-western and north-eastern regional dialects of Persia. It is also suggested that he was born in one of the two areas and later lived in the other area.[40]

Yasna 9 and 17 cite the Ditya River in Airyanem Vaējah (Middle Persian Ērān Wēj) as Zoroaster's home and the scene of his first appearance. The Avesta (both Old and Younger portions) does not mention the Achaemenids or of any West Iranian tribes such as the Medes, Persians, or even Parthians. The Farvardin Yasht refers to some Iranian peoples that are unknown in the Greek and Achaemenid sources about the 6th and 5th century BC Eastern Iran. The Vendidad contain seventeen regional names, most of which are located in north-eastern and eastern Iran.[41]

However, in Yasna 59.18, the zaraϑuštrotema, or supreme head of the Zoroastrian priesthood, is said to reside in 'Ragha' (Badakhshan).[2] In the 9th- to 12th-century Middle Persian texts of Zoroastrian tradition, this 'Ragha' and with many other places appear as locations in Western Iran. While the land of Media does not figure at all in the Avesta (the westernmost location noted in scripture is Arachosia), the Būndahišn, or "Primordial Creation," (20.32 and 24.15) puts Ragha in Media (medieval Rai). However, in Avestan, Ragha is simply a toponym meaning "plain, hillside."[42]

Apart from these indications in Middle Persian sources that are open to interpretations, there are a number of other sources. The Greek and Latin sources are divided on the birthplace of Zarathustra. There are many Greek accounts of Zarathustra, referred usually as Persian or Perso-Median Zoroaster; Ctesias located him in Bactria, Diodorus Siculus placed him among Ariaspai (in Sistan),[2] Cephalion and Justin suggest east of greater Iran whereas Pliny and Origen suggest west of Iran as his birthplace.[40] Moreover, they have the suggestion that there has been more than one Zoroaster.[43]

On the other hand, in post-Islamic sources Shahrastani (1086–1153) an Iranian writer originally from Shahristān, present-day Turkmenistan, proposed that Zoroaster's father was from Atropatene (also in Medea) and his mother was from Rey. Coming from a reputed scholar of religions, this was a serious blow for the various regions who all claimed that Zoroaster originated from their homelands, some of which then decided that Zoroaster must then have then been buried in their regions or composed his Gathas there or preached there.[44][45] Also Arabic sources of the same period and the same region of historical Persia consider Azerbaijan as the birthplace of Zarathustra.[40]

By the late 20th century, most scholars had settled on an origin in eastern Greater Iran. Gnoli proposed Sistan, Baluchistan (though in a much wider scope than the present-day province) as the homeland of Zoroastrianism; Frye voted for Bactria and Chorasmia;[46] Khlopin suggests the Tedzen Delta in present-day Turkmenistan.[47]Sarianidi considered the Bactria–Margiana Archaeological Complex region as "the native land of the Zoroastrians and, probably, of Zoroaster himself."[48] Boyce includes the steppes to the west from the Volga.[49] The medieval "from Media" hypothesis is no longer taken seriously, and Zaehner has even suggested that this was a Magi-mediated issue to garner legitimacy, but this has been likewise rejected by Gershevitch and others.

The 2005 Encyclopedia Iranica article on the history of Zoroastrianism summarizes the issue with "while there is general agreement that he did not live in western Iran, attempts to locate him in specific regions of eastern Iran, including Central Asia, remain tentative".[50]

Life[edit]

Painting of the events of Zoroaster's life.
The rings of the Fravashi.

Zoroaster is recorded as the son of Pourušaspa of the Spitamans or Spitamids (Avestan spit mean "brilliant" or "white"; some argue that Spitama was a remote progenitor) family,[51] and Dugdōw,[40] while his great-grandfather was Haēčataspa. All the names appear appropriate to the nomadic tradition. His father's name means "possessing gray horses" (with the word aspa meaning horse), while his mother's means "milkmaid". According to the tradition, he had four brothers, two older and two younger, whose names are given in much later Pahlavi work.[52]

The training for priesthood probably started very early around seven years of age.[53] He became a priest probably around the age of fifteen, and according to Gathas, he gained knowledge from other teachers and personal experience from traveling when he left his parents at age twenty.[54] By the age of thirty, he experienced a revelation during a spring festival; on the river bank he saw a shining Being, who revealed himself as Vohu Manah (Good Purpose) and taught him about Ahura Mazda (Wise Lord) and five other radiant figures. Zoroaster soon became aware of the existence of two primal Spirits, the second being Angra Mainyu (Destructive Spirit), with opposing concepts of Asha (order) and Druj (deception). Thus he decided to spend his life teaching people to seek Asha.[55] He received further revelations and saw a vision of the seven Amesha Spenta, and his teachings were collected in the Gathas and the Avesta.[56]

Disciples of Zoroaster centered in Nineveh.

Eventually, at the age of about forty-two, he received the patronage of queen Hutaosa and a ruler named Vishtaspa, an early adherent of Zoroastrianism (possibly from Bactria according to the Shahnameh).[57] Zoroaster's teaching about individual judgment, Heaven and Hell, the resurrection of the body, the Last Judgment, and everlasting life for the reunited soul and body, among other things, became borrowings in the Abrahamic religions, but they lost the context of the original teaching.[58]

According to the tradition, he lived for many years after Vishtaspa's conversion, managed to establish a faithful community,[59] and married three times. His first two wives bore him three sons, Isat Vâstra, Urvatat Nara, and Hvare Chithra, and three daughters, Freni, Thriti, and Pouruchista. His third wife, Hvōvi, was childless.[60][61] Zoroaster died when he was 77 years and 40 days old.[60] The later Pahlavi sources like Shahnameh, instead claim that an obscure conflict with Tuiryas people led to his death, murdered by a karapan (a priest of the old religion) named Brādrēs.[62]

Cypress of Kashmar[edit]

Main article: Cypress of Kashmar

The Cypress of Kashmar is a mythical cypress tree of legendary beauty and gargantuan dimensions. It is said to have sprung from a branch brought by Zoroaster from Paradise and to have stood in today's Kashmar in northeastern Iran and to have been planted by Zoroaster in honor of the conversion of King Vishtaspa to Zoroastrianism. According to the Iranian physicist and historian Zakariya al-Qazwini King Vishtaspa had been a patron of Zoroaster who planted the tree himself. In his ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt, he further describes how the Al-Mutawakkil in 247 AH (861 AD) caused the mighty cypress to be felled, and then transported it across Iran, to be used for beams in his new palace at Samarra. Before, he wanted the tree to be reconstructed before his eyes. This was done in spite of protests by the Iranians, who offered a very great sum of money to save the tree. Al-Mutawakkil never saw the cypress, because he was murdered by a Turkish soldier (possibly in the employ of his son) on the night when it arrived on the banks of the Tigris.[63][64]

Influences[edit]

In Islam[edit]

Main articles: 101 Names of God, Names of God in Islam, and Cyrus the Great in the Quran
Further information: Daeva, Jinn, Ifrit, Iblis, and Angra Mainyu

A number of parallels have been drawn between Zoroastrian teachings and Islam. Such parallels include the evident similarities between Amesha Spenta and the archangel Gabriel, praying five times a day, covering one's head during prayer, and the mention of Thamud and Iram of the Pillars in the Quran. These may also indicate the vast influence of the Achaemenid Empire on the development of either religion.[65]

The Sabaeans, who believed in free will coincident with Zoroastrians, are also mentioned in the Quran.[65]

Muslim scholastic views[edit]

Main article: Shahnameh
An 8th-century Tang dynasty Chinese clay figurine of a Sogdian man (an Eastern Iranian person) wearing a distinctive cap and face veil, possibly a camel rider or even a Zoroastrian priest engaging in a ritual at a fire temple, since face veils were used to avoid contaminating the holy fire with breath or saliva; Museum of Oriental Art (Turin), Italy.[66]

Like the Greeks of classical antiquity, Islamic tradition understands Zoroaster to be the founding prophet of the Magians (via Aramaic, Arabic Majus, collective Majusya). The 11th-century Cordoban Ibn Hazm (Zahiri school) contends that Kitabi "of the Book" cannot apply in light of the Zoroastrian assertion that their books were destroyed by Alexander. Citing the authority of the 8th-century al-Kalbi, the 9th- and 10th-century Sunni historian al-Tabari (I, 648)[67] reports that Zaradusht bin Isfiman (an Arabic adaptation of "Zarathustra Spitama") was an inhabitant of Israel and a servant of one of the disciples of the prophet Jeremiah. According to this tale, Zaradusht defrauded his master, who cursed him, causing him to become leprous (cf. Elisha's servant Gehazi in Jewish Scripture).

The apostate Zaradusht then eventually made his way to Balkh (present day Afghanistan) where he converted Bishtasb (i.e. Vishtaspa), who in turn compelled his subjects to adopt the religion of the Magians. Recalling other tradition, al-Tabari (I, 681–683)[67] recounts that Zaradusht accompanied a Jewish prophet to Bishtasb/Vishtaspa. Upon their arrival, Zaradusht translated the sage's Hebrew teachings for the king and so convinced him to convert (Tabari also notes that they had previously been Sabis) to the Magian religion.[67]

The 12th-century heresiographer al-Shahrastani describes the Majusiya into three sects, the Kayumarthiya, the Zurwaniya and the Zaradushtiya, among which Al-Shahrastani asserts that only the last of the three were properly followers of Zoroaster. As regards the recognition of a prophet, Zoroaster has said: "They ask you as to how should they recognize a prophet and believe him to be true in what he says; tell them what he knows the others do not, and he shall tell you even what lies hidden in your nature; he shall be able to tell you whatever you ask him and he shall perform such things which others cannot perform." (Namah Shat Vakhshur Zartust, .5–7. 50–54) When the companions of Muhammad, on invading Persia, came in contact with the Zoroastrian people and learned these teachings, they at once came to the conclusion that Zoroaster was really a Divinely inspired prophet. Thus they accorded the same treatment to the Zoroastrian people which they did to other "People of the Book".[citation needed]

Though the name of Zoroaster is not mentioned in the Qur'an, still he was regarded as one of those prophets whose names have not been mentioned in the Qur'an, for there is a verse in the Qur'an: "And We did send apostles before thee: there are some of them that We have mentioned to thee and there are others whom We have not mentioned to Thee." (40 : 78). Accordingly, the Muslims treated the founder of Zoroastrianism as a true prophet and believed in his religion as they did in other inspired creeds, and thus according to the prophecy, protected the Zoroastrian religion. James Darmesteter remarked in the translation of Zend Avesta: "When Islam assimilated the Zoroastrians to the People of the Book, it evinced a rare historical sense and solved the problem of the origin of the Avesta." (Introduction to Vendidad. p. 69.)[citation needed]

Ahmadiyya view[edit]

The Ahmadiyya Community views Zoroaster as a Prophet of Allah and describe the expressions of the all-good Ahura Mazda and evil Ahriman as merely referring to the coexistence of forces of good and evil enabling humans to exercise free will.[68]

In Manichaeism[edit]

Manichaeism considered Zoroaster to be a figure (along with the Buddha and Jesus) in a line of prophets of which Mani (216–276) was the culmination.[69] Zoroaster's ethical dualism is—to an extent—incorporated in Mani's doctrine, which viewed the world as being locked in an epic battle between opposing forces of good and evil.[70] Manicheanism also incorporated other elements of Zoroastrian tradition, particularly the names of supernatural beings; however, many of these other Zoroastrian elements are either not part of Zoroaster's own teachings or are used quite differently from how they are used in Zoroastrianism.[71][72]

In the Baháʼí Faith[edit]

Zoroaster appears in the Baháʼí Faith as a "Manifestation of God", one of a line of prophets who have progressively revealed the Word of God to a gradually maturing humanity. Zoroaster thus shares an exalted station with Abraham, Moses, Krishna, Jesus, Muhammad, the Báb, and the founder of the Baháʼí Faith, Bahá'u'lláh.[73] Shoghi Effendi, the head of the Baháʼí Faith in the first half of the 20th century, saw Bahá'u'lláh as the fulfillment of a post-Sassanid Zoroastrian prophecy that saw a return of Sassanid emperor Bahram:[74] Shoghi Effendi also stated that Zoroaster lived roughly 1000 years before Jesus.[e]

Philosophy[edit]

Detail of The School of Athens by Raphael, 1509, showing Zoroaster (left, with star-studded globe).

In the Gathas, Zoroaster sees the human condition as the mental struggle between aša and druj. 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 and align itself to aša. For humankind, this occurs through active ethical participation in life, ritual, and the exercise of constructive/good thoughts, words and deeds.

Elements of Zoroastrian philosophy entered the West through their influence on Judaism and Platonism and have been identified as one of the key early events in the development of philosophy.[75] Among the classic Greek philosophers, Heraclitus is often referred to as inspired by Zoroaster's thinking.[76]

In 2005, the Oxford Dictionary of Philosophy ranked Zarathustra as first in the chronology of philosophers.[77][78] Zarathustra's impact lingers today due in part to the system of religious ethics he founded called Mazdayasna. The word Mazdayasna is Avestan and is translated as "Worship of Wisdom/Mazda" 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.[79]

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 and shun druj is one's own decision and not a dictate of Ahura Mazda. For Zoroaster, by thinking good thoughts, saying good words, and doing good deeds (e.g. assisting the needy, doing good works, or conducting good rituals) we increase aša in the world and in ourselves, celebrate the divine order, and we come a step closer on the everlasting road to Frashokereti. Thus, we are not the slaves or servants of Ahura Mazda, but we can make a personal choice to be co-workers, thereby perfecting the world as saoshyants ("world-perfecters") and ourselves and eventually achieve the status of an Ashavan ("master of Asha").[citation needed]

Iconography[edit]

Although a few recent depictions of Zoroaster show him performing some deed of legend, in general the portrayals merely present him in white vestments (which are also worn by present-day Zoroastrian priests). He often is seen holding a baresman (Avestan; Middle Persian barsom), which is generally considered to be another symbol of priesthood, or with a book in hand, which may be interpreted to be the Avesta. Alternatively, he appears with a mace, the varza—usually stylized as a steel rod crowned by a bull's head—that priests carry in their installation ceremony. In other depictions he appears with a raised hand and thoughtfully lifted finger, as if to make a point.[citation needed]

Zoroaster is rarely depicted as looking directly at the viewer; instead, he appears to be looking slightly upwards, as if beseeching. Zoroaster is almost always depicted with a beard, this along with other factors bearing similarities to 19th-century portraits of Jesus.[80]

A common variant of the Zoroaster images derives from a Sassanid-era rock-face carving. In this depiction at Taq-e Bostan, a figure is seen to preside over the coronation of Ardashir I or II. The figure is standing on a lotus, with a baresman in hand and with a gloriole around his head. Until the 1920s, this figure was commonly thought to be a depiction of Zoroaster, but in recent years is more commonly interpreted to be a depiction of Mithra. Among the most famous of the European depictions of Zoroaster is that of the figure in Raphael's 1509 The School of Athens. In it, Zoroaster and Ptolemy are having a discussion in the lower right corner. The prophet is holding a star-studded globe.[citation needed]

  • Zoroastrian devotional art depicting the religion's founder with white clothing and a long beard

  • Depiction of Zoroaster in Clavis Artis [it], an alchemy manuscript published in Germany in the late 17th or early 18th century and pseudoepigraphically attributed to Zoroaster

Western civilization[edit]

The School of Athens: a gathering of renaissance artists in the guise of philosophers from antiquity, in an idealized classical interior, featuring the scene with Zoroaster holding a planet or cosmos.

In classical antiquity[edit]

See also: Magi

The Greeks—in the Hellenistic sense of the term—had an understanding of Zoroaster as expressed by Plutarch, Diogenes Laertius, and Agathias[81] that saw him, at the core, to be the "prophet and founder of the religion of the Iranian peoples," Beck notes that "the rest was mostly fantasy".[82] Zoroaster was set in the ancient past, six to seven millennia before the Common Era, and was described as a king of Bactria or a Babylonian (or teacher of Babylonians), and with a biography typical of a Neopythagorean sage, i.e. having a mission preceded by ascetic withdrawal and enlightenment.[82] However, at first mentioned in the context of dualism, in Moralia, Plutarch presents Zoroaster as "Zaratras," not realizing the two to be the same, and he is described as a "teacher of Pythagoras".[83][34]

Zoroaster has also been described as a sorcerer-astrologer – the creator of both magic and astrology. Deriving from that image, and reinforcing it, was a "mass of literature" attributed to him and that circulated the Mediterranean world from the 3rd century BCE to the end of antiquity and beyond.[84][85]

The language of that literature was predominantly Greek, though at one stage or another various parts of it passed through Aramaic, Syriac, Coptic or Latin. Its ethos and cultural matrix was likewise Hellenistic, and "the ascription of literature to sources beyond that political, cultural and temporal framework represents a bid for authority and a fount of legitimizing "alien wisdom". Zoroaster and the magi did not compose it, but their names sanctioned it."[84] The attributions to "exotic" names (not restricted to magians) conferred an "authority of a remote and revelatory wisdom."[86]

Among the named works attributed to "Zoroaster" is a treatise On Nature (Peri physeos), which appears to have originally constituted four volumes (i.e. papyrus rolls). The framework is a retelling of Plato's Myth of Er, with Zoroaster taking the place of the original hero. While Porphyry imagined Pythagoras listening to Zoroaster's discourse, On Nature has the sun in middle position, which was how it was understood in the 3rd century. In contrast, Plato's 4th-century BCE version had the sun in second place above the moon. Colotes accused Plato of plagiarizing Zoroaster,[87][88] and Heraclides Ponticus wrote a text titled Zoroaster based on his perception of "Zoroastrian" philosophy, in order to express his disagreement with Plato on natural philosophy.[89] With respect to substance and content in On Nature only two facts are known: that it was crammed with astrological speculations, and that Necessity (Ananké) was mentioned by name and that she was in the air.[citation needed]

Pliny the Elder names Zoroaster as the inventor of magic (Natural History 30.2.3). "However, a principle of the division of labor appears to have spared Zoroaster most of the responsibility for introducing the dark arts to the Greek and Roman worlds." That "dubious honor" went to the "fabulous magus, Ostanes, to whom most of the pseudepigraphic magical literature was attributed."[90] Although Pliny calls him the inventor of magic, the Roman does not provide a "magician's persona" for him.[90] Moreover, the little "magical" teaching that is ascribed to Zoroaster is actually very late, with the very earliest example being from the 14th century.[91]

Association with astrology according to Roger Beck, were based on his Babylonian origin, and Zoroaster's Greek name was identified at first with star-worshiping (astrothytes "star sacrificer") and, with the Zo-, even as the living star.[92][verification needed] Later, an even more elaborate mythoetymology evolved: Zoroaster died by the living (zo-) flux (ro-) of fire from the star (astr-) which he himself had invoked, and even, that the stars killed him in revenge for having been restrained by him.[92][verification needed]

The alternate Greek name for Zoroaster was Zaratras[83] or Zaratas/Zaradas/Zaratos.[93] Pythagoreans considered the mathematicians to have studied with Zoroaster in Babylonia.[94]Lydus, in On the Months, attributes the creation of the seven-day week to "the Babylonians in the circle of Zoroaster and Hystaspes," and who did so because there were seven planets.[95] The Suda's chapter on astronomia notes that the Babylonians learned their astrology from Zoroaster.[citation needed] Lucian of Samosata, in Mennipus 6, reports deciding to journey to Babylon "to ask one of the magi, Zoroaster's disciples and successors," for their opinion.[96]

While the division along the lines of Zoroaster/astrology and Ostanes/magic is an "oversimplification, the descriptions do at least indicate what the works are not"; they were not expressions of Zoroastrian doctrine, they were not even expressions of what the Greeks and Romans "imagined the doctrines of Zoroastrianism to have been" [emphases in the original].[86] The assembled fragments do not even show noticeable commonality of outlook and teaching among the several authors who wrote under each name.[97]

Almost all Zoroastrian pseudepigrapha is now lost, and of the attested texts—with only one exception—only fragments have survived. Pliny's 2nd- or 3rd-century attribution of "two million lines" to Zoroaster suggest that (even if exaggeration and duplicates are taken into consideration) a formidable pseudepigraphic corpus once existed at the Library of Alexandria. This corpus can safely be assumed to be pseudepigrapha because no one before Pliny refers to literature by "Zoroaster",[98] and on the authority of the 2nd-century Galen of Pergamon and from a 6th-century commentator on Aristotle it is known that the acquisition policies of well-endowed royal libraries created a market for fabricating manuscripts of famous and ancient authors.[98]

The exception to the fragmentary evidence (i.e. reiteration of passages in works of other authors) is a complete Coptic tractate titled Zostrianos (after the first-person narrator) discovered in the Nag Hammadi library in 1945. A three-line cryptogram in the colophones following the 131-page treatise identify the work as "words of truth of Zostrianos. God of Truth [logos]. Words of Zoroaster."[99] Invoking a "God of Truth" might seem Zoroastrian, but there is otherwise "nothing noticeably Zoroastrian" about the text and "in content, style, ethos and intention, its affinities are entirely with the congeners among the Gnostic tractates."[97]

Another work circulating under the name of "Zoroaster" was the Asteroskopita (or Apotelesmatika), and which ran to five volumes (i.e. papyrus rolls). The title and fragments suggest that it was an astrological handbook, "albeit a very varied one, for the making of predictions."[86] A third text attributed to Zoroaster is On Virtue of Stones (Peri lithon timion), of which nothing is known other than its extent (one volume) and that pseudo-Zoroaster sang it (from which Cumont and Bidez[who?] conclude that it was in verse).[citation needed][original research?] Numerous other fragments preserved in the works of other authors are attributed to "Zoroaster," but the titles of those books are not mentioned.[citation needed][original research?]

These pseudepigraphic texts aside, some authors did draw on a few genuinely Zoroastrian ideas. The Oracles of Hystaspes, by "Hystaspes", another prominent magian pseudo-author, is a set of prophecies distinguished from other Zoroastrian pseudepigrapha in that it draws on real Zoroastrian sources.[86] Some allusions are more difficult to assess:[original research?] in the same text that attributes the invention of magic to Zoroaster,[clarification needed] Pliny states that Zoroaster laughed on the day of his birth,[citation needed] although in an earlier place, Pliny had sworn in the name of Hercules that no child had ever done so before the 40th day from his birth.[100] This notion of Zoroaster's laughter (like that of "two million verses"[This quote needs a citation]) also appears in the 9th– to 11th-century texts of genuine Zoroastrian tradition, and for a time it was assumed[weasel words] that the origin of those myths lay with indigenous sources.[citation needed][original research?] Pliny also records that Zoroaster's head had pulsated so strongly that it repelled the hand when laid upon it, a presage of his future wisdom.[101] The Iranians were however just as familiar with the Greek writers, and the provenance of other descriptions are clear.[citation needed][original research?] For instance, Plutarch's description of its dualistic theologies reads thus: "Others call the better of these a god and his rival a daemon, as, for example, Zoroaster the Magus, who lived, so they record, five thousand years before the siege of Troy. He used to call the one Horomazes and the other Areimanius".[102]

In the modern era[edit]

The earliest recorded references to Zoroaster in English literature occur in the writings of the physician-philosopher Sir Thomas Browne who asserted in his Religio Medici (1643)

I believe, besides Zoroaster, there were divers that writ before Moses, who notwithstanding have suffered the common fate of time.[103]

In his The Garden of Cyrus (1658) Browne's study of comparative religion led him to speculate-

And if Zoroaster were either Cham, Chus, or Mizraim, they were early proficients therein, who left (as Pliny delivereth) a work of Agriculture.

The Oxford English Dictionary attributes the English poet Lord Byron as the first to allude to the Zoroastrian religion in 1811 when stating-

I would sooner be a Paulican, Manichean, Spinozist, Gentile, Pyrrohonian, Zoroastrian, than any one of the seventy-two villainous sects that are tearing each other to pieces for the love of the Lord.


In E. T. A. Hoffmann's novel Klein Zaches, genannt Zinnober (1819), the mage Prosper Alpanus states that Professor Zoroaster was his teacher.[104]

In his seminal work Also sprach Zarathustra (Thus Spoke Zarathustra) (1885) the philosopher Friedrich Nietzsche uses the native Iranian name Zarathustra which has a significant meaning[f] as he had used the familiar Greek-Latin name in his earlier works.[105] It is believed that Nietzsche invents a characterization of Zarathustra as the mouthpiece for Nietzsche's own ideas against morality.[g]

The Austrian composer Richard Strauss's large-scale tone-poem Also sprach Zarathustra (1896) was inspired by Nietzsche's book.

A sculpture of Zoroaster by Edward Clarke Potter, representing ancient Persian judicial wisdom and dating to 1896, towers over the Appellate Division Courthouse of New York State at East 25th Street and Madison Avenue in Manhattan.[106][107] A sculpture of Zoroaster appears with other prominent religious figures on the south side of the exterior of Rockefeller Memorial Chapel on the campus of the University of Chicago.[who?][when?][108]

The protagonist and narrator of Gore Vidal's 1981 novel Creation is described to be the grandson of Zoroaster.[109]

See also[edit]

  • Abraham
  • Also sprach Zarathustra, a tone poem composed in 1896 by Richard Strauss
  • Cypress of Kashmar
  • List of founders of religious traditions
  • List of unsolved deaths
  • Thus Spoke Zarathustra: A Book for All and None, a philosophical novel by German philosopher Friedrich Nietzsche, composed in four parts between 1883 and 1885.
  • Zartosht Bahram e Pazhdo, author of a Persian epic biography on Zoroaster.
  • Zoroaster and the Mount Savalan
  • Zoroastre, an opera by Jean-Philippe Rameau

Notes[edit]

a:^Originally proposed by Burnouf[110]
b:^For refutation of these and other proposals, see Humbach, 1991.[111]
c:^The Bundahishn computes "200 and some years" (GBd xxxvi.9) or "284 years" (IBd xxxiv.9). That '258 years' was the generally accepted figure is however noted by al-Biruni and al-Masudi, with the latter specifically stating (in 943/944 AD) that "the Magians count a period of two hundred and fifty-eight years between their prophet and Alexander."[112][113]
d:^"258 years before Alexander" is only superficially precise.[113]

It has been suggested that this "traditional date" is an adoption of some date from foreign sources, from the Greeks[114] or the Babylonians[115] for example, which the priesthood then reinterpreted. A simpler explanation is that the priests subtracted 42 (the age at which Zoroaster is said to have converted Vistaspa) from the round figure of 300.[116][117][118]

e:^From a letter of the Universal House of Justice, Department of the Secretariat, May 13, 1979 to Mrs. Gayle Woolson published in: Hornby (1983), p. 501.
f:^By choosing the name of 'Zarathustra' as prophet of his philosophy, as he has expressed clearly, he followed the paradoxical aim of paying homage to the original Iranian prophet and reversing his teachings at the same time. The original Zoroastrian world view interprets being essentially on a moralistic basis and depicts the world as an arena for the struggle of the two fundamentals of being, Good and Evil, represented in two antagonistic divine figures.[105]
g:^Ecce Homo quotations are per the Ludovici translation.[119] Paraphrases follow the original passage (Warum ich ein Schicksal bin 3), available in the public domain on p. 45 of the Project Gutenberg EBook.

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  116. ^ Jackson 1896.
  117. ^ Boyce 1996, p. [page needed].
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  119. ^ Nietzsche/Ludovici 1911, p. 133

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External links[edit]

  • Zoroastrianism and Hinduism By Himanshu Bhatt
  • Zoroaster at Encyclopædia Iranica
  • Zoroaster at Encyclopædia Britannica
  • Works by or about Zoroaster at Internet Archive
  • Works by Zoroaster at LibriVox (public domain audiobooks)