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Zoroastrianism : World Religions (World Religions)
The ancient Iranian (or Persian) religion was reformed during the 7th and 6th centuries BC by a legendary
figure named Zoroaster, or Zarathustra. Despite the furious onslaughts of Islam, beginning in the 7th century,
Zoroastrianism has survived into the 20th century. The majority of its adherents live in India and are known as
Parsis, which means "Persians." A lesser number still live in Iran, where they were until recently referred
to as Gabars. The term gabar is derived from an Arabic word meaning "infidel." In the early 20th century,
when wider religious tolerance was granted in Iran, the term ceased to be used.
Little is known of Zoroaster himself. He is said to have lived for 77 years, and his dates are variously given
as 630-553, 628-551, and 618-541 BC. The prevailing religion of his time was a cult of many gods. He rejected all
but one of them--Ahura Mazda, or Ormazd. The principle of evil was named Ahriman. A struggle between the two resulted
in the creation of the world. Since its creation the whole world has been embroiled in the battle between good
and evil, light and darkness.
Later Zoroastrianism conceived the history of the world as a vast drama divided into four periods of 3,000 years
each. At the end of the first 3,000 years, creation of the material world takes place. At the end of the second,
Ahriman arrives to corrupt the creation. In the third period he triumphs but finds himself trapped in creation
and doomed to generate his own self-destruction. The beginning of the fourth period witnesses the coming of religion
on Earth through the birth of Zoroaster.
Each thousand years thereafter there will appear a new prophet or savior as a successor of Zoroaster. The last
of these will bring about the final judgment, dispense immortality, and usher in a new world.
Humanity, according to Zoroaster, is mortal and corrupted by Ahriman. Life, therefore, becomes a struggle by humans
to embrace the light and avoid the darkness of evil. After death the soul crosses a bridge and passes either into
heaven or hell. In later Zoroastrianism the end of the world was thought of as in the distant future. It was also
believed that the souls of the damned would be purged so that they could share in the final renovation of the world.
The religion spread slowly throughout Afghanistan and westward into the land of the Medes and Persians. With
the arrival of the Sassanian Dynasty on the throne of Iran in AD 224, Zoroastrianism became the official religion.
Its hierarchy possessed considerable power, and other religions were persecuted. It was at this time that the Avesta,
one of the chief scriptures of the religion, was compiled. It still serves as prayer book and scripture.
In 635 the armies of Islam decisively defeated the last Sassanid king. Zoroastrianism was tolerated to a certain
extent, and it held its own successfully for about three centuries. In the 9th century, a time of persecution,
most of the post-Avestan texts were written in the Pahlavi dialect of Middle Persian. These were composed to prevent
the religious tradition from disappearing. Between the 8th and 10th centuries most of the Zoroastrians left Iran
and settled in India around Bombay.
The Parsis were among the first Indian communities to come under European influence. When the English arrived,
the Parsis cooperated with the colonizers and became very prosperous through commerce. By the late l9th century
the Parsis were known for their wealth, education, and philanthropy.
The Zoroastrians have a hereditary priesthood. A dastur, a kind of bishop, heads the more significant temples.
All children are initiated into their religion at age 7 or 10. They receive the shirt and girdle, which they are
to wear throughout life. Believers go through various rites of purification. Penance is recited as a determination
not to sin again.
The chief ceremony is called the Yasna. It is basically a sacrifice of haoma, the sacred liquor, celebrated before
the sacred fire with recitation of parts of the Avesta. There are also offerings of bread and milk. The sacred
fire burns continually and is fed at least five times a day. There are six annual festivals and five days in memory
of the dead at the end of each year. The consumption of all offerings is an essential feature of the celebrations.
The first month of the Parsi year, Farvardin, is also named after the dead and consecrated to them.
Zoroastrian ethics focuses on maintaining life through procreation and by earning one's living. Combating evil
and doing good are essential. The afterlife is determined by the balance of good versus evil deeds. Human weakness
is allowed for, however. All faults do not have to be weighed; they may be erased by confession or the transfer
of merit from saints.
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