Visperad and the
Vendidad
The Vendidad /ˈvendi'dæd/, also known as Videvdat, Videvdad or Juddēvdād, is a collection of texts within the greater compendium of the Avesta. However, unlike the other texts of the Avesta, the ''Vendidad'' is an ecclesiastical code, not a ...
, of which the latter's inclusion is disputed within the faith. Along with these texts is the individual, communal, and ceremonial prayer book called the
Khordeh Avesta, which contains the
Yashts and other important hymns, prayers, and rituals. The rest of the materials from the Avesta are called "Avestan fragments" in that they are written in Avestan, incomplete, and generally of unknown provenance.
Middle Persian (Pahlavi)
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 the
Denkard
The ''Dēnkard'' or ''Dēnkart'' (Middle Persian: 𐭣𐭩𐭭𐭪𐭠𐭫𐭲 "Acts of Religion") is a 10th-century compendium of Zoroastrian beliefs and customs during the time. The ''Denkard'' has been called an "Encyclopedia of Mazdaism" an ...
,
Bundahishn
The ''Bundahishn'' (Middle Persian: , "Primal Creation") is an encyclopedic collection of beliefs about Zoroastrian cosmology written in the Book Pahlavi script. The original name of the work is not known. It is one of the most important extant ...
,
Menog-i Khrad
The ''Mēnōg-ī Khrad'' () or ''Spirit of Wisdom'' is one of the most important secondary texts in Zoroastrianism written in Middle Persian.
Also transcribed in Pazend as ''Minuy-e X(e/a)rad'' and in New Persian ''Minu-ye Xeræd'', the text is a ...
,
Selections of Zadspram,
Jamasp Namag
The Jamasp Nameh (var: ''Jāmāsp Nāmag'', ''Jāmāsp Nāmeh'', "Story of Jamasp") is a Middle Persian book of revelations. In an extended sense, it is also a primary source on Medieval Zoroastrian doctrine and legend. The work is also known as ...
, 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
Religious texts, including scripture, are texts which various religions consider to be of central importance to their religious tradition. They often feature a compilation or discussion of beliefs, ritual practices, moral commandments and ...
.
History
Zoroaster
Zoroastrianism was founded by Zoroaster in ancient Iran. The precise date of the founding of the religion is uncertain and estimates vary wildly from 2000 BCE to . Zoroaster was born – in either Northeast Iran or Southwest Afghanistan – into a culture with a
polytheistic
Polytheism is the belief in or worship of more than one Deity, god. According to Oxford Reference, it is not easy to count gods, and so not always obvious whether an apparently polytheistic religion, such as Chinese folk religions, is really so, ...
religion, which featured excessive
animal sacrifice
Animal sacrifice is the ritual killing and offering of animals, usually as part of a religious ritual or to appease or maintain favour with a deity. Animal sacrifices were common throughout Europe and the Ancient Near East until the spread of Chris ...
and the excessive ritual use of intoxicants. His life was influenced profoundly by the attempts of his people to find peace and stability in the face of constant threats of raiding and conflict. Zoroaster's birth and early life are little documented but speculated upon heavily in later texts. What is known is recorded in the
Gathas, forming the core of the Avesta, which contain hymns thought to have been composed by Zoroaster himself. Born into the
Spitama clan, he refers to himself as a poet-priest and
prophet
In religion, a prophet or prophetess is an individual who is regarded as being in contact with a divinity, divine being and is said to speak on behalf of that being, serving as an intermediary with humanity by delivering messages or teachings ...
. He had a wife, three sons, and three daughters, the numbers of which are gathered from various texts.
Zoroaster rejected many of the gods of the
Bronze Age
The Bronze Age () was a historical period characterised principally by the use of bronze tools and the development of complex urban societies, as well as the adoption of writing in some areas. The Bronze Age is the middle principal period of ...
Iranians and their oppressive
class structure, in which the Kavis and Karapans (princes and priests) controlled the ordinary people. He also opposed cruel animal sacrifices and the excessive use of the possibly
hallucinogenic Haoma
(; Avestan: ) is a divine plant in Zoroastrianism and in later Persian culture and Persian mythology, mythology. has its origins in Indo-Iranian religion and is the cognate of Vedas, Vedic .
Etymology
Both Avestan and Sanskrit derived from Pr ...
plant (conjectured to have been a species of
ephedra or ''
Peganum harmala
''Peganum harmala'', commonly called wild rue, Syrian rue, African rue, esfand or espand,Mahmoud OmidsalaEsfand: a common weed found in Persia, Central Asia, and the adjacent areasEncyclopædia Iranica Vol. VIII, Fasc. 6, pp. 583–584. Origina ...
''), but did not condemn either practice outright, providing moderation was observed.
Legendary accounts
According to later Zoroastrian tradition, when Zoroaster was 30 years old, he went into the Daiti river to draw water for a
Haoma
(; Avestan: ) is a divine plant in Zoroastrianism and in later Persian culture and Persian mythology, mythology. has its origins in Indo-Iranian religion and is the cognate of Vedas, Vedic .
Etymology
Both Avestan and Sanskrit derived from Pr ...
ceremony; when he emerged, he received a vision of
Vohu Manah. After this, Vohu Manah took him to the other six Amesha Spentas, where he received the completion of his vision. This vision radically transformed his view of the world, and he tried to teach this view to others. Zoroaster believed in one supreme creator deity and acknowledged this creator's emanations (
Amesha Spenta
In Zoroastrianism, the Amesha Spenta (—literally "Immortal (which is) holy/bounteous/furthering") are a class of seven divine entities emanating from Ahura Mazda, the highest divinity of the religion. Later Middle Persian variations of the ter ...
) and other divinities which he called Ahuras (
Yazata
Yazata () is the Avestan word for a Zoroastrian concept with a wide range of meanings but generally signifying (or used as an epithet of) a divinity. The term literally means "worthy of worship or veneration",.. and is thus, in this more general ...
).
Some of the deities of the old religion, the ''
Daevas
A daeva (Avestan: 𐬛𐬀𐬉𐬎𐬎𐬀 ''daēuua'') is a Zoroastrian
Zoroastrianism ( ), also called Mazdayasnā () or Beh-dīn (), is an Iranian religion centred on the Avesta and the teachings of Zarathushtra Spitama, who is ...
'' (etymologically similar to the
Sanskrit
Sanskrit (; stem form ; nominal singular , ,) is a classical language belonging to the Indo-Aryan languages, Indo-Aryan branch of the Indo-European languages. It arose in northwest South Asia after its predecessor languages had Trans-cultural ...
''
Devas''), appeared to delight in war and strife and were condemned as evil workers of Angra Mainyu by Zoroaster.
Zoroaster's ideas were not taken up quickly; he originally only had one convert: his cousin Maidhyoimanha.
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
Zarathushtra Spitama, more commonly known as Zoroaster or Zarathustra, was an Iranian peoples, Iranian religious reformer who challenged the tenets of the contemporary Ancient Iranian religion, becoming the spiritual founder of Zoroastrianism ...
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
Zakariyya' al-Qazwini ( , ), also known as Qazvini (), (born in Qazvin, Iran, and died 1283), was a Cosmography, cosmographer and Geography in medieval Islam, geographer.
He belonged to a family of jurists originally descended from Anas bin Mal ...
King Vishtaspa had been a patron of Zoroaster who planted the tree himself. In his ''
ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt
''Aja'ib al-Makhluqat wa Ghara'ib al-Mawjudat'' () or ''The Wonders of Creatures and the Marvels of Creation'' is an important work of paradoxography and cosmography by Zakariya al-Qazwini, who was born in Qazwin in 1203 shortly before the Mongol ...
'', he further describes how the
Abbasid
The Abbasid Caliphate or Abbasid Empire (; ) was the third caliphate to succeed the prophets and messengers in Islam, Islamic prophet Muhammad. It was founded by a dynasty descended from Muhammad's uncle, Abbas ibn Abd al-Muttalib (566–653 C ...
caliph
Al-Mutawakkil
Ja'far ibn al-Mu'tasim, Muḥammad ibn Harun al-Rashid, Hārūn al-Mutawakkil ʿalā Allāh (); March 82211 December 861, commonly known by his laqab, regnal name al-Mutawwakil ala Allah (), was the tenth Abbasid Caliphate, Abbasid caliph, rul ...
in 247 AH (861 CE) caused the mighty cypress to be felled, and then transported it across Iran, to be used for beams in his new palace at
Samarra
Samarra (, ') is a city in Iraq. It stands on the east bank of the Tigris in the Saladin Governorate, north of Baghdad. The modern city of Samarra was founded in 836 by the Abbasid caliph al-Mu'tasim as a new administrative capital and mi ...
. 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.
Fire Temple of Kashmar
Kashmar Fire Temple was the first Zoroastrian fire temple built by
Vishtaspa at the request of Zoroaster in Kashmar. In a part of
Ferdowsi
Abu'l-Qâsem Ferdowsi Tusi (also Firdawsi, ; 940 – 1019/1025) was a Persians, Persian poet and the author of ''Shahnameh'' ("Book of Kings"), which is one of the world's longest epic poetry, epic poems created by a single poet, and the gre ...
's
Shahnameh
The ''Shahnameh'' (, ), also transliterated ''Shahnama'', is a long epic poem written by the Persian literature, Persian poet Ferdowsi between and 1010 CE and is the national epic of Greater Iran. Consisting of some 50,000 distichs or couple ...
, the story of finding Zarathustra and accepting Vishtaspa's religion is regulated that after accepting Zoroastrian religion, Vishtaspa sends priests all over the universe And Azar enters the fire temples (domes) and the first of them is
Adur Burzen-Mihr who founded in Kashmar and planted a cypress tree in front of the fire temple and made it a symbol of accepting the Bahi religion And he sent priests all over the world, and commanded all the famous men and women to come to that place of worship.
According to the
Paikuli inscription
The Paikuli inscription (, , in ) is a bilingual text corpus in Parthian and Middle Persian, inscribed on the stone blocks of the Paikuli Tower's walls. The tower is located in the southern part of Iraqi Kurdistan, near the modern-day village of ...
, during the
Sasanian Empire
The Sasanian Empire (), officially Eranshahr ( , "Empire of the Iranian peoples, Iranians"), was an List of monarchs of Iran, Iranian empire that was founded and ruled by the House of Sasan from 224 to 651. Enduring for over four centuries, th ...
, Kashmar was part of
Greater Khorasan
KhorasanDabeersiaghi, Commentary on Safarnâma-e Nâsir Khusraw, 6th Ed. Tehran, Zavvâr: 1375 (Solar Hijri Calendar) 235–236 (; , ) is a historical eastern region in the Iranian Plateau in West Asia, West and Central Asia that encompasses wes ...
, and the Sasanians worked hard to revive the ancient religion. It still remains a few kilometers above the ancient city of Kashmar in the
castle complex of Atashgah.
Early history

The roots of Zoroastrianism are thought to lie in a common prehistoric
Indo-Iranian religious system dating back to the early 2nd millennium BCE. The prophet Zoroaster himself, though traditionally dated to the 6th century BCE,
is thought by many modern historians to have been a reformer of the polytheistic Iranian religion who lived much earlier during the second half of the second millennium BCE.
[Patrick Karl O'Brien, ed]
''Atlas&pg=PA45 of World History''
, concise edn. (NY: Oxford UP, 2002), 45. Zoroastrian tradition names
Airyanem Vaejah as the home of Zarathustra and the birthplace of the religion. No consensus exists as to the localization of Airyanem Vaejah, but the region of
Khwarezm
Khwarazm (; ; , ''Xwârazm'' or ''Xârazm'') or Chorasmia () is a large oasis region on the Amu Darya river delta in western Central Asia, bordered on the north by the (former) Aral Sea, on the east by the Kyzylkum Desert, on the south by ...
has been considered by modern scholars as a candidate. Zoroastrianism as a religion was not firmly established until centuries later during the
Young Avestan period. At this time, the Zoroastrian community was concentrated in the eastern portion of
Greater Iran
Greater Iran or Greater Persia ( ), also called the Iranosphere or the Persosphere, is an expression that denotes a wide socio-cultural region comprising parts of West Asia, the South Caucasus, Central Asia, South Asia, and East Asia (specifica ...
. Although no consensus exists on the chronology of the Avestan period, the lack of any discernable
Persian and
Median
The median of a set of numbers is the value separating the higher half from the lower half of a Sample (statistics), data sample, a statistical population, population, or a probability distribution. For a data set, it may be thought of as the “ ...
influence in the
Avesta
The Avesta (, Book Pahlavi: (), Persian language, Persian: ()) is the text corpus of Zoroastrian literature, religious literature of Zoroastrianism. All its texts are composed in the Avestan language and written in the Avestan alphabet. Mod ...
makes a time frame in the first half of the first millennium BCE likely.
Classical antiquity
Zoroastrianism enters recorded history in the mid-5th century BCE.
Herodotus
Herodotus (; BC) was a Greek historian and geographer from the Greek city of Halicarnassus (now Bodrum, Turkey), under Persian control in the 5th century BC, and a later citizen of Thurii in modern Calabria, Italy. He wrote the '' Histori ...
' ''
The Histories'' (completed ) includes a description of
Greater Iran
Greater Iran or Greater Persia ( ), also called the Iranosphere or the Persosphere, is an expression that denotes a wide socio-cultural region comprising parts of West Asia, the South Caucasus, Central Asia, South Asia, and East Asia (specifica ...
ian society with what may be recognizably Zoroastrian features, including exposure of the dead.
''The Histories'' is a primary source of information on the early period of the
Achaemenid era (648–330 BCE), in particular with respect to the role of the
Magi
Magi (), or magus (), is the term for priests in Zoroastrianism and earlier Iranian religions. The earliest known use of the word ''magi'' is in the trilingual inscription written by Darius the Great, known as the Behistun Inscription. Old Per ...
. According to Herodotus, the Magi were the sixth tribe of the
Medes
The Medes were an Iron Age Iranian peoples, Iranian people who spoke the Median language and who inhabited an area known as Media (region), Media between western Iran, western and northern Iran. Around the 11th century BC, they occupied the m ...
(until the unification of the Persian empire under
Cyrus the Great
Cyrus II of Persia ( ; 530 BC), commonly known as Cyrus the Great, was the founder of the Achaemenid Empire. Achaemenid dynasty (i. The clan and dynasty) Hailing from Persis, he brought the Achaemenid dynasty to power by defeating the Media ...
, all Iranians were referred to as "Mede" or "Mada" by the peoples of the Ancient World) and wielded considerable influence at the courts of the Median emperors.
Following the unification of the Median and Persian empires in 550 BCE, Cyrus the Great and later his son
Cambyses II
Cambyses II () was the second King of Kings of the Achaemenid Empire, reigning 530 to 522 BCE. He was the son of and successor to Cyrus the Great (); his mother was Cassandane. His relatively brief reign was marked by his conquests in North Afric ...
curtailed the powers of the Magi after they had attempted to sow dissent following their loss of influence. In 522 BCE, the Magi revolted and set up a rival claimant to the throne. The usurper, pretending to be Cyrus' younger son
Smerdis
Bardiya or Smerdis ( ; ; possibly died 522 BCE), also named as Tanyoxarces (; ) by Ctesias, was a son of Cyrus the Great and the younger brother of Cambyses II, both Persian kings. There are sharply divided views on his life. Bardiya eithe ...
, took power shortly thereafter. Owing to the
despotic rule of Cambyses and his long absence in Egypt, acknowledged the usurper, especially as he granted a remission of taxes for three years.
Darius I and later
Achaemenid emperors acknowledged their devotion to Ahura Mazda in inscriptions, as attested to several times in the
Behistun
The Behistun Inscription (also Bisotun, Bisitun or Bisutun; , Old Persian: Bagastana, meaning "the place of god") is a multilingual Achaemenid royal inscription and large rock relief on a cliff at Mount Behistun in the Kermanshah Province of I ...
inscription and appear to have continued the model of coexistence with other religions. Whether Darius was a follower of the teachings of Zoroaster has not been conclusively established as there is no indication of note that worship of Ahura Mazda was exclusively a Zoroastrian practice.
According to later Zoroastrian legend (''
Denkard
The ''Dēnkard'' or ''Dēnkart'' (Middle Persian: 𐭣𐭩𐭭𐭪𐭠𐭫𐭲 "Acts of Religion") is a 10th-century compendium of Zoroastrian beliefs and customs during the time. The ''Denkard'' has been called an "Encyclopedia of Mazdaism" an ...
'' and the ''
Book of Arda Viraf
The ''Book of Arda Viraf'' (Middle Persian: ''Ardā Wirāz nāmag'', lit. 'Book of the Righteous Wirāz') is a Zoroastrian text written in Middle Persian. It contains about 8,800 words. It describes the dream-journey of a devout Zoroastrian (the ...
''), many sacred texts were lost when Alexander the Great's troops invaded Persepolis and subsequently destroyed the royal library there. Diodorus Siculus's ''Bibliotheca historica'', which was completed , appears to substantiate this Zoroastrian legend. According to one archaeological examination, the ruins of the palace of Xerxes I bear traces of having been burned. Whether a vast collection of (semi-)religious texts , as suggested by the ''Denkard'', actually existed remains a matter of speculation.
Alexander's conquests largely displaced Zoroastrianism with Hellenistic religion, Hellenistic beliefs,
though the religion continued to be practiced many centuries following the demise of the Achaemenids in mainland Persia and the core regions of the former Achaemenid Empire, most notably Anatolia, Mesopotamia, and the Caucasus. In the Kingdom of Cappadocia, Cappadocian kingdom, whose territory was formerly an Achaemenid possession, Persian colonists, cut off from their co-religionists in Iran proper, continued to practice the faith [Zoroastrianism] of their forefathers; and there Strabo, observing in the first century BCE, records (XV.3.15) that these "fire kindlers" possessed many , as well as fire temples. Strabo further states that these were It was not until the end of the Parthian Empire (247 BCE224 CE) that Zoroastrianism would receive renewed interest.
Late antiquity
As late as the Parthian Empire, Parthian period, Armenian mythology, a form of Zoroastrianism was without a doubt the dominant religion in the Kingdom of Armenia (antiquity), Armenian lands. The Sassanids aggressively promoted the Zurvanite form of Zoroastrianism, often building fire temples in captured territories to promote the religion. During the period of their centuries-long suzerainty over the Caucasus, the Sassanids made attempts to promote Zoroastrianism there with considerable successes.
Due to its ties to the Christian Roman Empire, Persia's archrival since Parthian times, the Sassanids were suspicious of State church of the Roman Empire, Roman Christianity, and after the reign of Constantine the Great, sometimes persecuted it. In 451 CE, the Sassanid authority clashed with their Persian Armenia, Armenian subjects in the Battle of Avarayr, making them officially break with the Roman Church. But the Sassanids tolerated or even sometimes favored the Christianity of the Church of the East. The acceptance of Christianity in Georgia (Caucasian Iberia) saw the Zoroastrian religion there slowly but surely decline, but as late the 5th century CE, it was still widely practised as something like a second established religion.
Decline in the Middle Ages
Over the course of 16 years during the 7th century, most of the Sasanian Empire was Muslim conquest of Persia, conquered by the emerging Muslim caliphate. Although the administration of the state was rapidly Islamicized and subsumed under the Umayyad Caliphate, in the beginning exerted on newly subjected people to adopt Islam. Because of their sheer numbers, the conquered Zoroastrians had to be treated as ''dhimmis'' (despite doubts of the validity of this identification that persisted down the centuries),
which made them eligible for protection. Islamic jurists took the stance that only Muslims could be perfectly moral, but
[.] In the main, once the conquest was over and , the Arab governors protected the local populations in exchange for tribute.
The Arabs adopted the Sasanian tax-system, both the land-tax levied on landowners and the poll-tax levied on individuals,
called ''jizya'', a tax levied on non-Muslims (i.e., the ''dhimmis''). In time, this poll-tax came to be used as a means to humble the non-Muslims, and a number of laws and restrictions evolved to emphasize their inferior status. Under the early orthodox caliphs, as long as the non-Muslims paid their taxes and adhered to the ''dhimmi'' laws, administrators were enjoined to leave non-Muslims .
Under
Abbasid
The Abbasid Caliphate or Abbasid Empire (; ) was the third caliphate to succeed the prophets and messengers in Islam, Islamic prophet Muhammad. It was founded by a dynasty descended from Muhammad's uncle, Abbas ibn Abd al-Muttalib (566–653 C ...
rule, Muslim Iranians (who by then were in the majority) in many instances showed severe disregard for and mistreated local Zoroastrians. For example, in the 9th century, a deeply venerated cypress tree in Greater Khorasan, Khorasan (which Parthian-era legend supposed had been planted by Zoroaster himself) was felled for the construction of a palace in Baghdad, away. In the 10th century, on the day that a Tower of Silence had been completed at much trouble and expense, a Muslim official contrived to get up onto it, and to call the ''adhan'' (the Muslim call to prayer) from its walls. This was turned into a pretext to annex the building.
Ultimately, Muslim scholars like Al-Biruni found few records left of the belief of for instance the Khwarazmian dynasty, Khawarizmians because figures like Qutayba ibn Muslim As a result,
Conversion
Though subject to a new leadership and harassment, the Zoroastrians were able to continue their former ways, although there was a slow but steady social and economic pressure to convert,
[.] with the nobility and city-dwellers being the first to do so, while Islam was accepted more slowly among the peasantry and landed gentry. now lay with followers of Islam, and although the
In time, a tradition evolved by which Islam was made to appear as a partly Iranian religion. One example of this was a legend that Husayn ibn Ali, Husayn, son of the fourth caliph Ali and grandson of Islam's prophet Muhammad, had married a captive Sassanid princess named Shahrbanu. This "wholly fictitious figure"
[.] was said to have borne Husayn Ali ibn Husayn Zayn al-Abidin, a son, the historical fourth Shi'a Imamah (Shi'a doctrine), imam, who insisted that the caliphate rightly belonged to him and his descendants, and that the Umayyads had wrongfully wrested it from him. The alleged descent from the Sassanid house counterbalanced the Arab nationalism of the Umayyads, and the Iranian national association with a Zoroastrian past was disarmed. Thus, according to scholar Mary Boyce,
The "damning indictment" that becoming Muslim was Aniran, un-Iranian only remained an idiom in Zoroastrian texts.
With Iranian support, the Abbasids overthrew the Umayyads in 750, and in the subsequent caliphate government—that nominally lasted until 1258—Muslim Iranians received marked favor in the new government, both in Iran and at the capital in Baghdad. This mitigated the antagonism between Arabs and Iranians but sharpened the distinction between Muslims and non-Muslims. The Abbasids zealously persecuted heretics, and although this was directed mainly at Muslim sectarians, it also created a harsher climate for non-Muslims.
Survival
Despite economic and social incentives to convert, Zoroastrianism remained strong in some regions, particularly in those furthest away from the Caliphate capital at Baghdad. In Bukhara (present-day Uzbekistan), resistance to Islam required the 9th-century Arab commander Qutayba ibn Muslim, Qutaiba to convert his province four times. The first three times the citizens reverted to their old religion. Finally, the governor made their religion , turned the local fire temple into a mosque, and encouraged the local population to attend Friday prayers by paying each attendee two dirhams.
The cities where Arab governors resided were particularly vulnerable to such pressures, and in these cases the Zoroastrians were left with no choice but to either conform or migrate to regions that had a more amicable administration.
The 9th century came to define the great number of Zoroastrian texts that were composed or re-written during the 8th to 10th centuries (excluding copying and lesser amendments, which continued for some time thereafter). All of these works are in the Middle Persian dialect of that period (free of Arabic words) and written in the difficult Pahlavi script (hence the adoption of the term "Pahlavi" as the name of the variant of the language, and of the genre, of those Zoroastrian books). If read aloud, these books would still have been intelligible to the laity. Many of these texts are responses to the tribulations of the time, and all of them include exhortations to stand fast in their religious beliefs.
In Greater Khorasan, Khorasan in northeastern Iran, a 10th-century Iranian nobleman brought together four Zoroastrian priests to transcribe a Sassanid-era Middle Persian work titled ''Book of the Lord'' (''Khwaday Namag'') from Pahlavi script into Arabic script. This transcription, which remained in Middle Persian prose (an Arabic version, by Abdullah Ibn al-Muqaffa, al-Muqaffa, also exists), was completed in 957 and subsequently became the basis for Firdausi's ''Shahnameh, Book of Kings''. It became enormously popular among both Zoroastrians and Muslims, and also served to propagate the Sassanid justification for overthrowing the Arsacids.
Among migrations were those to cities in (or on the margins of) the Dasht-e Kavir, great salt deserts, in particular to Yazd and Kerman, which remain centers of Iranian Zoroastrianism to this day. Yazd became the seat of the Iranian high priests during Ilkhanate, Mongol Ilkhanate rule, when the Crucial to the present-day survival of Zoroastrianism was a migration from the northeastern Iranian town of Sanjan (Khorasan), "Sanjan in south-western Khorasan",
[.] to Gujarat, in western India. The descendants of that group are today known as the ''Parsis''—"as the Gujaratis, from long tradition, called anyone from Iran"
—who today represent the larger of the two groups of Zoroastrians in India.

The struggle between Zoroastrianism and Islam declined in the 10th and 11th centuries. Local Iranian dynasties, "all vigorously Muslim,"
had emerged as largely independent vassals of the Caliphs. In the 16th century, in one of the early letters between Iranian Zoroastrians and their co-religionists in India, the priests of Yazd lamented that "no period [in human history], not even Hellenistic period, that of Alexander, had been more grievous or troublesome for the faithful than 'this millennium of the Aeshma, demon ofWrath'."
Modern

Zoroastrianism has survived into the modern period, particularly in India, where the Parsis are thought to have been present since about the 9th century.
Today Zoroastrianism can be divided in two main schools of thought: reformists and traditionalists. Traditionalists are mostly Parsis and accept, beside the Gathas and Avesta, also the
Middle Persian literature
Middle Persian literature is the corpus of written works composed in Middle Persian, that is, the Middle Iranian dialect of Persis, Persia proper, the region in the south-western corner of the Iranian plateau. Middle Persian was the prestige diale ...
and like the reformists mostly developed in their modern form from 19th century developments. They generally do not allow Religious conversion, conversion to the faith and, as such, for someone to be a Zoroastrian they must be born of Zoroastrian parents. Some traditionalists recognize the children of mixed marriages as Zoroastrians, though usually only if the father is a born Zoroastrian.
Not all Zoroastrians identify with either school. Notable examples gaining traction include Neo-Zoroastrians/Revivalists, which are usually reinterpretations of Zoroastrianism appealing towards Western concerns, and centering the idea of Zoroastrianism as a living religion. These advocate the revival and maintenance of old rituals and prayers while supporting ethical and social progressive reforms. Both of these latter schools tend to center the Gathas without outright rejecting other texts except the
Vendidad
The Vendidad /ˈvendi'dæd/, also known as Videvdat, Videvdad or Juddēvdād, is a collection of texts within the greater compendium of the Avesta. However, unlike the other texts of the Avesta, the ''Vendidad'' is an ecclesiastical code, not a ...
.
From the 19th century onward, the Parsis gained a reputation for their education and widespread influence in all aspects of society. They played an instrumental role in the economic development of the region over many decades; several of the best-known business conglomerates of India are run by Parsi-Zoroastrians, including the Tata Group, Tata, Godrej family, Godrej, Wadia families, and others.
For a variety of social and political factors, the Zoroastrians of the Indian subcontinent, namely the Parsis and Iranis, have not engaged in conversion since at least the 18th century. Zoroastrian high priests have historically opined there is no reason to not allow conversion, which is also supported by the Revayats and other scripture, though later priests have condemned these judgements.
Within Iran, many of the beleaguered Zoroastrians have been also historically opposed or not practically concerned with the matter of conversion. Currently though, The Council of Tehran Mobeds (the highest ecclesiastical authority within Iran) endorses conversion but conversion from Islam to Zoroastrianism is illegal under the laws of the Islamic Republic of Iran.
Though the Armenians share a rich history affiliated with Zoroastrianism (that eventually declined with the advent of Christianity), reports indicate that there were Zoroastrians in Armenia until the 1920s.
At the request of the government of Tajikistan, UNESCO declared 2003 a year to celebrate the "3000th anniversary of Zoroastrian culture", with special events throughout the world. In 2011, the Tehran Mobeds Anjuman announced that for the first time in the history of modern Iran and of the modern Zoroastrian communities worldwide, women had been ordained in Iran and North America as mobedyars, meaning women assistant
mobed
A mobed, mowbed, or mobad (Middle Persian: 𐭬𐭢𐭥𐭯𐭲) is a Zoroastrian cleric of a particular rank. Unlike a '' herbad'' (''ervad''), a ''mobed'' is qualified to serve as celebrant priest at the Yasna ceremony and other higher liturgi ...
s (Zoroastrian clergy). The women hold official certificates and can perform the lower-rung religious functions and can initiate people into the religion.
The current Zoroastrian population is said be around 100,000 to 200,000 and reportedly declining. However, further studies are needed to confirm this, as numbers have also been rising in some areas, such as Iran.
Demographics

Zoroastrian communities internationally tend to comprise mostly two main groups of people: Parsi people, Indian Parsis and Zoroastrians in Iran, Iranian Zoroastrians. According to a study in 2012 by the Federation of Zoroastrian Associations of North America, the number of Zoroastrians worldwide was estimated to be between 111,691 and 121,962. The number is imprecise because of diverging counts in Iran.
Iran and Central Asia

Iran's figures of Zoroastrians have ranged widely; the last census (1974) before the revolution of 1979 revealed 21,400 Zoroastrians. Some 10,000 adherents remain in the Central Asian regions that were once considered the traditional stronghold of Zoroastrianism, i.e., Bactria (see also Balkh), which is in Northern Afghanistan; Sogdiana; Margiana; and other areas close to Zoroaster#Place, Zoroaster's homeland. In Iran, emigration, out-marriage and low birth rates are likewise leading to a decline in the Zoroastrian population. Zoroastrian groups in Iran say their number is approximately 60,000. According to the Iranian census data from 2011 the number of Zoroastrians in Iran was 25,271.
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 (Zoroastrian), Dari, not to be confused with the Dari (Persian), Dari spoken in Afghanistan. Their language is also called ''Gavri'' or ''Behdini'', 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 ''Gabr''s.
The number of Kurdish Zoroastrians, along with those of non-ethnic converts, has been estimated differently. The Zoroastrian Representative of the Kurdistan Regional Government in Iraq has reported that as many as 100,000 people in Iraqi Kurdistan have converted to Zoroastrianism recently, with some community leaders speculating that even more Zoroastrians in the region are practicing their faith secretly. However, this has not been confirmed by independent sources.
The surge in Kurdish Muslims converting to Zoroastrianism is largely attributed to disillusionment with Islam after experiencing violence and oppression perpetrated by ISIS in the area.
South Asia
India is considered to be home to a large Zoroastrian population – the descendants of migrants from Iran and today known as the Parsis. In India's 2001 census, the Parsi population numbered at 69,601, representing about 0.006% of the total population of India, with a concentration in and around the city of Mumbai. By 2008, the birth-to-death ratio was 1:5; 200 births per year to 1,000 deaths. India's 2011 census recorded 57,264 Parsi Zoroastrians.
The Zoroastrian population in Pakistan was estimated to number 1,675 people in 2012,
mostly living in Sindh (especially Karachi) followed by Khyber Pakhtunkhwa. The National Database and Registration Authority (NADRA) of Pakistan reported that there were 3,650 Parsi voters during the elections in Pakistan in 2013 and 4,235 in 2018. According to the 2023 Pakistani census, there were 2,348 Parsis across the nation, with 1,656 (70.5%) being located in the Karachi Division.
Western world
North America is thought to be home to 18,000–25,000 Zoroastrians of both South Asian and Iranian backgrounds. As of 2012, the population of Zoroastrians in US was 15,000, making it the third-largest Zoroastrian population in the world after those of India and Iran. According to the 2021 Canadian census, the Zoroastrian Canadian population stood at 7,285, of which 3,630 were Parsis (of South Asian Canadians, South Asian descent) and a further 2,390 of West Asian Canadians, West Asian origin. A further 3,500 live in Australia (mainly in Sydney). Stewart, Hinze & Williams write that 3,000 Kurds have converted to Zoroastrianism in Sweden. According to the 2021 UK census, there were 4,105 Zoroastrians in England and Wales, of which 4,043 were in England. The majority (51%) of these (2,050) were in London, most notably the boroughs of London Borough of Barnet, Barnet, London Borough of Harrow, Harrow and Westminster. The remaining 49% of English Zoroastrians were scattered relatively evenly throughout the country, with the second and third largest concentrations being Birmingham (72) and Manchester (47). In 2020, Historic England published ''A Survey of Zoroastrianism Buildings in England'' with the aim of providing information about buildings that Zoroastrians use in England so that HE can work with communities to enhance and protect those buildings now and in the future. The scoping survey identified four buildings in England.
Relation to other religions and cultures
Indo-Iranian origins
The religion of Zoroastrianism is closest to historical Vedic religion to varying degrees. Some historians believe that Zoroastrianism, along with similar philosophical revolutions in South Asia were interconnected strings of reformation of a common Indo-Aryan thread. Many traits of Zoroastrianism can be traced to prehistoric Indo-Iranian culture and beliefs, that is, before the migrations that separated the Indo-Aryans and Iranics, Iranic peoples. Thus, Zoroastrianism shares elements with the historical Vedic religion that also originated in that era. Some examples include cognates between the
Avestan
Avestan ( ) is the liturgical language of Zoroastrianism. It belongs to the Iranian languages, Iranian branch of the Indo-European languages, Indo-European language family and was First language, originally spoken during the Avestan period, Old ...
word ''Ahura'' ("Ahura Mazda") and the Vedic
Sanskrit
Sanskrit (; stem form ; nominal singular , ,) is a classical language belonging to the Indo-Aryan languages, Indo-Aryan branch of the Indo-European languages. It arose in northwest South Asia after its predecessor languages had Trans-cultural ...
word ''Asura'' ('demon', 'evil demigod'); as well as ''
daeva
A daeva (Avestan: 𐬛𐬀𐬉𐬎𐬎𐬀 ''daēuua'') is a Zoroastrian supernatural entity with disagreeable characteristics. In the Gathas, the oldest texts of the Zoroastrian canon, the ''daeva''s are " gods that are (to be) rejected". T ...
'' ("demon") and ''Deva (Hinduism), deva'' ("god") and they both descend from a common Proto-Indo-Iranian religion.
Zoroastrianism inherited ideas from other belief systems and, like other "practiced" religions, contains syncretism. Specifically, Zoroastrianism in Sogdia, the Kushan Empire, Armenia, China, and other places incorporates local and foreign practices and deities.
Conversely, Zoroastrian influenced Hungarian mythology, Hungarian, Slavic mythology, Slavic, Ossetian mythology, Ossetian, Turkic mythology, Turkic and Mongol mythology, Mongol mythologies, all of which bear extensive light-dark dualisms and possible sun god theonyms related to Hvare-khshaeta.
Abrahamic religions
Zoroastrianism is sometimes credited with being the first monotheistic religion in history,
antedating the Israelites and leaving a lasting and profound imprint on Second Temple Judaism and, through it, on later monotheistic religions such as early Christianity and Islam.
There are clear commonalities and similarities between Zoroastrianism, Judaism and Christianity, such as: monotheism, dualism (i.e., a robust notion of a Devil—but with a positive appraisal of material creation), symbolism of the divine, heaven(s) and hell(s), angels and demons, eschatology and final judgment, a messianic figure and the idea of a savior, a holy spirit, concern with ritual purity, an idealization of wisdom and righteousness, and other doctrines, symbols, practices, and religious features.
According to Mary Boyce,
The interactions between Judaism and Zoroastrianism resulted in transfer of religious ideas between the two religions and as a result, it is believed that Jews under Achaemenid rule were influenced by Zoroastrian angelology, demonology, eschatology, as well as Zoroastrian ideas about compensatory justice in life and after death. It is also postulated that the Jewish high monotheistic concept of God developed during and after the period of the Babylonian captivity, when the Jews had a prolonged exposure to sophisticated Zoroastrian beliefs.
In addition, Zoroastrian concepts seeded dualistic ideas in Jewish eschatology, such as the belief in a savior, the final battle between good and evil, the triumph of good and the resurrection of the dead. These ideas later passed on to Christianity via Zoroastrian-inspired texts of the Old Testament.
According to some sources, such as ''The Jewish Encyclopedia'' (1906),
there exist many similarities between Zoroastrianism and Judaism. This has led some to propose that key Zoroastrian concepts influenced Judaism. However, other scholars disagree, finding that the general social influence of Zoroastrianism was much more limited, and that no link can be found in Jewish or Christian texts.
Proponents of a link cite similarities between the two: such as dualism (good and evil, divine twins Ahura Mazda "God" and Angra Mainyu "Satan"), image of the deity, Zoroastrian eschatology, eschatology, resurrection and Judgement (afterlife), final judgment, messianism, revelation of Zoroaster on a mountain with Moses on Mount Sinai (Bible), Mount Sinai, three sons of Fereydun with three sons of Noah, heaven and hell, angelology and demonology, cosmology of six days or periods of creation, and Free will in theology, free will, among others. Other scholars diminish or reject such influences,
noting that , rather than being a monotheistic religion.
Others say Zoroastrianism, and that
Others, such as Lester L. Grabbe, have said and the .
There exist distinctions but also similarities between Zoroastrian and Jewish law regarding marriage and procreation. While Mary Boyce claims, besides Abrahamic religions, Zoroastrian influence also extended to Northern Buddhism.
Islam
Zoroastrians are considered to be a "People of the Book" by Muslims.
Manichaeism
Zoroastrianism is often compared with
Manichaeism
Manichaeism (; in ; ) is an endangered former major world religion currently only practiced in China around Cao'an,R. van den Broek, Wouter J. Hanegraaff ''Gnosis and Hermeticism from Antiquity to Modern Times''. SUNY Press, 1998 p. 37 found ...
. Nominally an Iranian religion, Manichaeism was heavily inspired by Zoroastrianism because of Mani (prophet), Mani's Iranian origin, and it was also rooted in prior Middle-Eastern Gnostic beliefs.
Manichaeism adopted many of the
Yazata
Yazata () is the Avestan word for a Zoroastrian concept with a wide range of meanings but generally signifying (or used as an epithet of) a divinity. The term literally means "worthy of worship or veneration",.. and is thus, in this more general ...
s for its own pantheon. Gherardo Gnoli, in ''The Encyclopaedia of Religion'', says that .
The two religions have substantial differences.
Present-day Iran
Many aspects of Zoroastrianism are present in the culture and mythologies of the peoples of
Greater Iran
Greater Iran or Greater Persia ( ), also called the Iranosphere or the Persosphere, is an expression that denotes a wide socio-cultural region comprising parts of West Asia, the South Caucasus, Central Asia, South Asia, and East Asia (specifica ...
, not least because Zoroastrianism was a dominant influence on the people of the cultural continent for a thousand years. Even after the rise of Islam and the loss of direct influence, Zoroastrianism remained part of the cultural heritage of the Iranian language-speaking world, in part as festivals and customs, but also because
Ferdowsi
Abu'l-Qâsem Ferdowsi Tusi (also Firdawsi, ; 940 – 1019/1025) was a Persians, Persian poet and the author of ''Shahnameh'' ("Book of Kings"), which is one of the world's longest epic poetry, epic poems created by a single poet, and the gre ...
incorporated a number of the figures and stories from the
Avesta
The Avesta (, Book Pahlavi: (), Persian language, Persian: ()) is the text corpus of Zoroastrian literature, religious literature of Zoroastrianism. All its texts are composed in the Avestan language and written in the Avestan alphabet. Mod ...
in his epic ''Shāhnāme'', which is pivotal to Iranian identity. One notable example is the incorporation of the Yazata
Sraosha as an angel venerated within Shia Islam in Iran.
See also
References
Citations
Works cited
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External links
Zoroastrianism BBC Radio 4 discussion with Vesta Sarkhosh Curtis, Farrokh Vajifdar & Alan Williams (''In Our Time'', 11 November 2004)
FEZANA – Federation of Zoroastrian Associations of North America
{{Authority control
Zoroastrianism,
Indian religions
Iranian religions
Ethnic groups in the Middle East
Ethnoreligious groups in India
Ethnoreligious groups in Asia
Religion in India
Religion in Iran
Religion in Kurdistan
Religion in the Sasanian Empire
Monotheistic religions