Etymology
The name ''Zoroaster'' () is aTheology
The theological category of Zoroastrianism is hard to define. The reasons are the difficulties in assigning precise dates to the principal texts and the fact that many contain much older material. Furthermore, Zoroastrianism shaped only slowly over time and was not complete even by the time of theNature of the divine
Zoroastrianism contains multiple classes of divine beings, who are typically organised into tiers and spheres of influence.Ahuras
TheAhura Mazda
Ahura Mithra
Yazata
TheNotable Yazata
*Amesha Spentas
Yazatas are further divided into Amesha Spentas, their "ham-kar" or "Collaborators" who are Lower Ranking divinities, and also certain healing plants, primordial creatures, the fravashis of the dead, and certain prayers that are themselves considered holy. The Amesha Spentas and their "ham-kar" or "collaborator" Yazatas are as follows: *Principal beliefs
Tenets of faith
Cosmology
Cosmogony
According to the Zoroastrian creation myth, there is one universal, Transcendence (religion), transcendent, all-good, and uncreated supremeCosmography
Zoroastrian cosmography, which refers to the description of the structure of the cosmos in Zoroastrian literature and theology, involves a primary division of the cosmos into heaven and earth. The heaven is composed of three parts: the lower-most part, which is where the fixed stars may be found; the middle part, where the domain of the moon is located, and the upper part, which is the domain of the sun and unreachable by Ahirman. Further above the highest level of the heaven/sky includes regions described as the Endless Lights, as well as the Thrones of Amahraspandān and Ohrmazd. Although this is the basic framework which occurs in Avestan texts, later Zoroastrian literature would elaborate on this picture by further subdividing the lowest part of heaven to achieve a total of six or seven layers. The Earth itself was described as possessing three primary mountains: Mount Hukairiia, whose peak was the focal point of the revolution of the star Sadwēs; Mount Haraitī, whose peak was the focal point of the revolution of the sun and the moon, and the greatest of them all, the Harā Bərəz whose peak was located at the center of the Earth and which was the first in a chain of 2,244 mountains which, together, encircled the Earth. Although the planets are not described in early Zoroastrian sources, they entered Zoroastrian thought in the Middle Persian period: they were demonized and took on the names ''Anāhīd'' (Pahlavi for Venus), ''Tīr'' (Mercury (planet), Mercury), ''Wahrām'' (Mars), ''Ohrmazd'' (Jupiter), and ''Kēwān'' (Saturn).Eschatology
Individual judgment at death is at the Chinvat Bridge ("bridge of judgement" or "bridge of choice"), which each human must cross, facing a spiritual judgment, though modern belief is split as to whether it is representative of a mental decision during life to choose between good and evil or an afterworld location. Humans' actions under their free will through choice determine the outcome. According to tradition, the soul is judged by the YazatasPractices and rituals
Throughout Zoroastrian history, shrines and fire temple, temples have been the focus of worship and pilgrimage for adherents of the religion. Early Zoroastrians were recorded as worshiping in the 5th century BCE on mounds and hills where fires were lit below the open skies. In the wake of Achaemenid expansion, shrines were constructed throughout the empire and particularly influenced the role ofScripture
''Avesta''
The ''Avesta'' is a collection of the central religious texts of Zoroastrianism written in the old Iranian dialect ofMiddle 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, Bundahishn, Menog-i Khrad, Wizidagiha-i Zadspram, Selections of Zadspram, Jamasp Namag, Epistles of Manucher, Rivayats, Dadestan-i-Denig, and Arda Viraf Namag. All Middle Persian texts written on Zoroastrianism during this time period are considered secondary works on the religion, and not scripture.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 aLegendary accounts
According to later Zoroastrian tradition, when Zoroaster was 30 years old, he went into the Daiti river to draw water for a Haoma ceremony; when he emerged, he received a vision ofCypress 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 Vishtaspa, 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 Abbasid caliph Al-Mutawakkil 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. 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 Turkic peoples, 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's Shahnameh, 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, during theEarly history
Classical antiquity
Zoroastrianism enters recorded history in the mid-5th century BCE. Herodotus' ''Histories (Herodotus), The Histories'' (completed ) includes a description of Greater Iranian 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. According to Herodotus, the Magi were the sixth tribe of the Medes (until the unification of the Persian empire under Cyrus the Great, 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 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, took power shortly thereafter. Owing to the despotism, 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 dynasty, Achaemenid emperors acknowledged their devotion to Ahura Mazda in inscriptions, as attested to several times in the Behistun 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'' and the ''Book of Arda Viraf''), 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 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.Modern
Demographics
Iran and Central Asia
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 theAbrahamic 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 withPresent-day Iran
Many aspects of Zoroastrianism are present in the culture and mythologies of the peoples of Greater Iran, 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 incorporated a number of the figures and stories from theSee also
References
Citations
Works cited
* * (note to catalogue searchers: the spine of this edition misprints the title "Zoroastrians" as "Zoroastians", and this may lead to catalogue errors; there is a second edition published in 2001 with the same ISBN) * * * . * * pp. 813–815 * * * * * * * * *Further reading
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