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    Such parallels include the evident similarities between Amesha Spenta and the archangel Gabrieland the mention of Thamud and the Iram of the Pillars in the Quran.

    These may also indicate the vast influence of the Achaemenid Empire on the development of either religion. 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 templesince face veils were used to avoid contaminating the holy fire with breath or saliva; Museum of Oriental Art TurinItaly.

    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-Kalbithe 9th- and 10th-century Sunni historian al-Tabari i.

    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.

    Vishtaspawho in turn compelled his subjects to adopt the religion of the Magians. Recalling other tradition, al-Tabari i. 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.

    As regards the recognition of a prophet, Zoroaster has said: Thus they accorded the same treatment to the Zoroastrian people which they did to other "People of the Book".

    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: Ahmadiyya view[ edit ] Ahmadi Muslims view Zoroaster as a Prophet of God and describe the expressions of Ahura Mazda, the god of goodness, and Ahraman, the god of evil, as merely referring to the coexistence of forces of good and evil enabling humans to exercise free will.

    For humankind, this occurs through active participation in life and the exercise of constructive thoughts, words and deeds.

    Elements of Zoroastrian philosophy entered the West through their influence on Judaism and Middle Platonism and have been identified as one of the key early events in the development of philosophy.

    For Zarathustra, by thinking good thoughts, saying good words, and doing good deeds e. Thus, we are not the slaves or servants of Ahura Mazda, but we can make a personal choice to be his co-workers, thereby refreshing the world and ourselves.

    He often is seen holding a baresman Avestan; Middle Persian barsomwhich 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.

    Zoroaster is almost always depicted with a beard, this along with other factors bearing similarities to 19th-century portraits of Jesus.

    The figure is standing on a lotus, with a baresman in hand and with a gloriole around his head. Until the s, 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 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. In classical antiquity[ edit ] See also: Magi This article has multiple issues. Please help improve it or discuss these issues on the talk page. This section relies too much on references to primary sources. Please improve this section by adding secondary or tertiary sources.

    March This section possibly contains original research. Please improve it by verifying the claims made and adding inline citations. Statements consisting only of original research should be removed.

    March This section needs additional citations for verification.

    World Zoroastrian Congress – 2018

    Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. March Learn how and when to remove this template message The Greeks—in the Hellenistic sense of the term—had an understanding of Zoroaster as expressed by PlutarchDiogenes Laertiusand Agathias [79] 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". 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.

    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. The framework is a retelling of Plato's Myth of Erwith 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. Ironically, Colotes accused Plato of plagiarizing Zoroaster, [85] [86] 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.
    The Zoroastrian name of the religion is Mazdayasna, which combines Mazda- with the Avestan language word yasnameaning "worship, devotion".

    In Englishan adherent of the faith is commonly called a Zoroastrian or a Zarathustrian. In Zoroastrian liturgy the term is used as a title for an individual who has been formally inducted into the religion in a Navjote ceremony.

    Zoroastrian philosophy is identified as having been known to Italian Renaissance Europe through an image of Zoroaster in Raphael 's " School of Athens " by Giorgio Vasari in The first surviving reference to Zoroaster in English scholarship is attributed to Thomas Browne —who briefly refers to the prophet in his Religio Medici[25] followed by the Oxford English Dictionary's record of the Warburton, Pope's Essay.

    Overview Theology This section contains weasel words: Such statements should be clarified or removed. April Zoroastrians believe that there is one universal, transcendent, supreme god, Ahura Mazdaor the "Wise Lord". Zoroaster claimed that Ahura Mazda is almighty, though not omnipotent. Other scholars assert that since Zoroastrianism's divinity covers both being and mind as immanent entities, it is better described as a belief in an immanent self-creating universe with consciousness as its special attribute, thereby putting Zoroastranism in the pantheistic fold where it can be easily traced to its shared origin with Indian Brahmanism.

    The resulting conflict involves the entire universe, including humanity, which has an active role to play in the conflict. It is through Spenta Mainyu that transcendental Ahura Mazda is immanent in humankind, and through which the Creator interacts with the world.

    As expressions and aspects of Creation, Ahura Mazda emanated the Amesha Spentas "Bounteous Immortals"that are each the hypostasis and representative of one aspect of that Creation. These Amesha Spenta are in turn assisted by a league of lesser principles, the Yazataseach "Worthy of Worship" and each again a hypostasis of a moral or physical aspect of creation.

    Zoroastrian theology includes a duty to protect nature. This has led some to proclaim it as the "world's first ecological religion. Others have responded that, since as one of its strongest precepts the scripture calls for the protection of water, earth, fire and air it is, in effect, an ecological religion: The reverence for Yazatas divine spirits emphasizes the preservation of nature Avesta: This active participation is a central element in Zoroaster's concept of free willand Zoroastrianism rejects all forms of monasticism.

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    Ahura Mazda will ultimately prevail over the evil Angra Mainyu or Ahriman, at which point the universe will undergo a cosmic renovation and time will end.

    In the final renovation, all of creation—even the souls of the dead that were initially banished to "darkness"—will be reunited in Ahura Mazda, returning to life in the undead form. At the end of time, a savior-figure a Saoshyant will bring about a final renovation of the world frashokeretiin which the dead will be revived. Prior to being born, the urvan soul of an individual is still united with its fravashi guardian spiritwhich has existed since Mazda created the universe.

    During life, the fravashi acts as a guardian and protector. On the fourth day after death, the soul is reunited with its fravashi, in which the experiences of life in the material world are collected for the continuing battle in the spiritual world. For the most part, Zoroastrianism does not have a notion of reincarnationat least not until the final renovation of the world. Followers of Ilm-e-Kshnoom in India believe in reincarnation and practice vegetarianism, two principles unknown to Orthodox Zoroastrianism, [33] although Zoroaster was himself a vegetarian.

    In Zoroastrian cosmogonywater and fire are respectively the second and last primordial elements to have been created, and scripture considers fire to have its origin in the waters. Both water and fire are considered life-sustaining, and both water and fire are represented within the precinct of a fire temple. Zoroastrians usually pray in the presence of some form of fire which can be considered evident in any source of lightand the culminating rite of the principle act of worship constitutes a "strengthening of the waters".

    Fire is considered a medium through which spiritual insight and wisdom is gained, and water is considered the source of that wisdom. A corpse is considered a host for decay, i. Consequently, scripture enjoins the safe disposal of the dead in a manner such that a corpse does not pollute the good creation.

    These injunctions are the doctrinal basis of the fast-fading traditional practice of ritual exposure, most commonly identified with the so-called Towers of Silence for which there is no standard technical term in either scripture or tradition. Ritual exposure is only practiced by Zoroastrian communities of the Indian subcontinentin locations where it is not illegal and diclofenac poisoning has not led to the virtual extinction of scavenger birds.

    Other Zoroastrian communities either cremate their dead, or bury them in graves that are cased with lime mortar. While the Parsees in India have traditionally been opposed to proselytizingprobably for historical reasons, and even considered it a crime for which the culprit may face expulsion, [35] Iranian Zoroastrians have never been opposed to conversion, and the practice has been endorsed by the Council of Mobeds of Tehran.

    While the Iranian authorities do not permit proselytizing within Iran, Iranian Zoroastrians in exile have actively encouraged missionary activities, with The Zarathushtrian Assembly in Los Angeles and the International Zoroastrian Centre in Paris as two prominent centres. As in many other faiths, Zoroastrians are encouraged to marry others of the same faith, but this is not a requirement.

    The roots of Zoroastrianism are thought to have emerged from a common prehistoric Indo-Iranian religious system dating back to the early 2nd millennium BCE. Zoroastrianism enters recorded history in the mid-5th century BCE. Herodotus ' The Histories completed c. According to Herodotus i. The Zoroastrian Achaemenid Empire at its greatest extent. Following the unification of the Median and Persian empires in 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 BCE, the Magi revolted and set up a rival claimant to the throne. The usurper, pretending to be Cyrus' younger son Smerdistook power shortly thereafter. Darius I and later 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 Zoroaster has not been conclusively established, since devotion to Ahura Mazda was at the time not necessarily an indication of an adherence to Zoroaster's teaching.

    A number of the Zoroastrian texts that today are part of the greater compendium of the Avesta have been attributed to that period. This calendar attributed to the Achaemenid period is still in use today.

    Additionally, the divinities, or yazatasare present-day Zoroastrian angels Dhalla, According to later Zoroastrian legend Denkard and the Book of Arda Virafmany sacred texts were lost when Alexander the Great 's troops invaded Persepolis and subsequently destroyed the royal library there. According to one archaeological examination, the ruins of the palace of Xerxes bear traces of having been burned Stolze, Whether a vast collection of semi- religious texts "written on parchment in gold ink", as suggested by the Denkard, actually existed remains a matter of speculation, but is unlikely.

    Given that many of the Denkards statements-as-fact have since been refuted by scholars, the tale of the library is widely accepted to be fictional Kellens, Alexander's conquests largely displaced Zoroastrianism with Hellenistic beliefs[37] 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 AnatoliaMesopotamiaand the Caucasus.

    In the Cappadocian kingdomwhose 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 Straboobserving in the first century B.

    During the period of their centuries long suzerainty over the Caucasusthe Sassanids made attempts to promote Zoroastrianism there with considerable successes, and it was prominent in the pre-Christian Caucasus especially modern-day Azerbaijan.

    Due to its ties to the Christian Roman EmpirePersia's arch-rival since Parthian times, the Sassanids were suspicious of Roman Christianityand, after the reign of Constantine the Greatsometimes persecuted it.

    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, [42] but as late the 5th century a. Although the administration of the state was rapidly Islamicized and subsumed under the Umayyad Caliphatein the beginning "there was little serious pressure" exerted on newly subjected people to adopt Islam.

    Islamic jurists took the stance that only Muslims could be perfectly moral, but "unbelievers might as well be left to their iniquities, so long as these did not vex their overlords. 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 caliphsas long as the non-Muslims paid their taxes and adhered to the dhimmi laws, administrators were enjoined to leave non-Muslims "in their religion and their land.

    Under Abbasid rule, Muslim Iranians who by then were in the majority increasingly found ways to taunt Zoroastrians, and distressing them became a popular sport. 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 made a pretext to annex the building. Such baiting, which was to continue down the centuries, was indulged in by all; not only by high officials, but by the general uneducated population as well.

    But there was a slow but steady social and economic pressure to convert.

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    Thus, a bonded individual owned by a Zoroastrian could automatically become a freeman by converting to Islam. The other edict was that if one male member of a Zoroastrian family converted to Islam, he instantly inherited all its property.

    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 Husaynson of the fourth caliph Ali and grandson of Islam's prophet Muhammadhad married a captive Sassanid princess named Shahrbanu.

    This "wholly fictitious figure" [52] was said to have borne Husayn a sonthe historical fourth Shi'a imamwho claimed 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, "it was no longer the Zoroastrians alone who stood for patriotism and loyalty to the past.

    This mitigated the antagonism between Arabs and Iranians, but sharpened the distinction between Muslims and non-Muslims. The Abbasids zealously persecuted hereticsand although this was directed mainly at Muslim sectariansit also created a harsher climate for non-Muslims. Survival The fire temple of Bakuc. In Bukhara in present-day Uzbekistanresistance to Islam required the 9th-century Arab commander Qutaiba to convert his province four times. The first three times the citizens reverted to their old religion.

    Finally, the governor made their religion "difficult for them in every way", turned the local fire temple into a mosque, and encouraged the local population to attend Friday prayers by paying each attendee two dirhams. All of these works are in the Middle Persian dialect of that period free of Arabic wordsand 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.

    Some, such as the " Denkard ", are doctrinal defenses of the religion, while others are explanations of theological aspects such as the Bundahishn 's or practical aspects e. About sixty such works are known to have existed, of which some are known only from references to them in other works. This transcription, which remained in Middle Persian prose an Arabic version, by al-Muqaffaalso existswas completed in and subsequently became the basis for Firdausi 's Book of Kings.

    It became enormously popular among both Zoroastrians and Muslims, and also served to propagate the Sassanid justification for overthrowing the Arsacids i.

    Among migrations were those to cities in or on the margins of the great salt deserts, in particular to Yazd and Kermanwhich remain centers of Iranian Zoroastrianism to this day. Yazd became the seat of the Iranian high priests during Mongol Il-Khanate rule, when the "best hope for survival [for a non-Muslim] was to be inconspicuous.

    The descendants of that group are today known as the Parsis —"as the Gujaratisfrom long tradition, called anyone from Iran" [55] —who today represent the larger of the two groups of Zoroastrians.

    The struggle between Zoroastrianism and Islam declined in the 10th and 11th centuries.

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    Local Iranian dynasties, "all vigorously Muslim," [55] 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 that of Alexanderhad been more grievous or troublesome for the faithful than 'this millennium of the demon of Wrath '.

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