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| {{Zoroastrianism}} | {{Zoroastrianism}} | ||
| '''Saoshyant''' |
'''Saoshyant''' is a figure of ] who brings about the final renovation of the world. The ] name literally means "one who brings benefit," and is also used as common noun. | ||
| ==In scripture== | |||
| In common usage, this term refers to a future savior or ]-like figure, who will spread divine truth and lead humanity in the final battle against the forces of evil. | |||
| ⚫ | In the ], the most sacred hymns of Zoroastrianism and believed to have been composed by ] himself, the term is used to refer to the prophet's own mission and to his community of followers, who "bring benefit" to humanity. 'Saoshyant' may have been a term originally applied to Zoroaster himself (e.g. ''Yasna'' 46.3)<ref name="Boyce_1975_234ff">{{harvnb|Boyce|1975|p=234ff}}.</ref> | ||
| In scripture, the common noun is also used as a generic to denote religious leaders, the plural being 'saoshyans',<!-- CHECK! --> and another common noun '']'' "member of community" is an epithet of these saoshyans. | |||
| ⚫ | In the ], the most sacred hymns of Zoroastrianism and believed to have been composed by ] himself, the term is used to refer to the prophet's own mission and to his community of followers, who "bring benefit" to humanity. |
||
| The standing epithet of the saviour figures is <nowiki>'</nowiki>''astvat-''ә''r''ә''ta''<nowiki>'</nowiki> "justice incarnate," which has ''arta/]'' "Truth" as an element of the name.<ref name="Dhalla_1938_165">{{harvnb|Dhalla|1938|p=165}}.</ref> These saviours are those who follow Ahura Mazda's teaching "with acts inspired by asha" (''Yasna'' 48.12). | |||
| In some cases, this term is used as a plural, ''saoshyans'', to refer to religious leaders. In ] and ] Zoroastrians (and others), still use this name for males. | |||
| ==In tradition== | |||
| ⚫ | ] | ||
| Already alluded to in scripture (e.g. Yasht 19.92), but only properly developed in the 9th-12th century texts of Zoroastrian tradition is the role of the Saoshyant during the final renovation. In these ] texts, the name is rendered as ''Sōshans''. | |||
| Zoroastrian tradition (already envisions three future saviours, one for the end of each 1000-year period that comprise the last 3000 years of the world. All three will be born of maidens, conceived while their mothers bathed in a lake that miraculously preserved the seed of the prophet Zoroaster himself. The first will be named Hushedar, the second Hushedarmah, and the third will be Saoshyant, who will lead humanity in the final battle against falsehood. | |||
| {{Zoroastrianism-stub}} | |||
| The story of the Saoshyant's conception and early life are described in '']'' 7.10.15ff as follows: Thirty years before the decisive final battle<!-- 7.10.15-->, a maiden named Eredat-fedhri ("Victorious Helper") and whose nickname is nickname is "Body-maker"<!--.15--> will enter a lake (in Yasht 19.92, this is "Lake Kansava"). Sitting in the water, the girl, who has "not associated with men"<!--.18--> will receive "victorious knowledge."<!--actually ''Yasht'' 19.92--> Her son, when born, will not no nourishment from his mother, his body will be sun-like, and the "royal glory" of ] will be with him. Then, for the next 57 years he will subsist on only vegetables (17 years), then only water (30 years) and for then for the final 10 years only on "spiritual food." | |||
| The events of the final renovation are described in the '']'' (30.1ff): | |||
| In the final battle with evil, the ] ] and ] will "melt the metal in the hills and mountains, and it will be upon the earth like a river" (] 34.18), but the righteous ('']'') will not be harmed. | |||
| Eventually, ] will triumph, and his agent Saoshyant will resurrect the dead, whose bodies will be restored to eternal perfection, and whose souls will be cleansed and reunited with God. Time will then end, and truth/righteousness ('']'') and immortality will thereafter be everlasting. | |||
| ==References== | |||
| {{reflist}} | |||
| ==Bibliography== | |||
| {{refbegin}} | |||
| *{{citation|last=Boyce|first=Mary|title=A History of Zoroastrianism, Vol. I|year=1975|publisher=Brill|location=Leiden/Köln}} | |||
| *{{citation|last=Dhalla|first=Maneckji Nusservanji|publisher=OUP|location=New York|year=1938| title=History of Zoroastrianism}} | |||
| {{refend}} | |||
| ⚫ | ] | ||
| ] | ] | ||
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Saoshyant is a figure of Zoroastrian eschatology who brings about the final renovation of the world. The Avestan language name literally means "one who brings benefit," and is also used as common noun.
In scripture
In the Gathas, the most sacred hymns of Zoroastrianism and believed to have been composed by Zoroaster himself, the term is used to refer to the prophet's own mission and to his community of followers, who "bring benefit" to humanity. 'Saoshyant' may have been a term originally applied to Zoroaster himself (e.g. Yasna 46.3)
In scripture, the common noun is also used as a generic to denote religious leaders, the plural being 'saoshyans', and another common noun airyaman "member of community" is an epithet of these saoshyans.
The standing epithet of the saviour figures is 'astvat-әrәta' "justice incarnate," which has arta/asha "Truth" as an element of the name. These saviours are those who follow Ahura Mazda's teaching "with acts inspired by asha" (Yasna 48.12).
In tradition
Already alluded to in scripture (e.g. Yasht 19.92), but only properly developed in the 9th-12th century texts of Zoroastrian tradition is the role of the Saoshyant during the final renovation. In these Middle Persian texts, the name is rendered as Sōshans.
Zoroastrian tradition (already envisions three future saviours, one for the end of each 1000-year period that comprise the last 3000 years of the world. All three will be born of maidens, conceived while their mothers bathed in a lake that miraculously preserved the seed of the prophet Zoroaster himself. The first will be named Hushedar, the second Hushedarmah, and the third will be Saoshyant, who will lead humanity in the final battle against falsehood.
The story of the Saoshyant's conception and early life are described in Denkard 7.10.15ff as follows: Thirty years before the decisive final battle, a maiden named Eredat-fedhri ("Victorious Helper") and whose nickname is nickname is "Body-maker" will enter a lake (in Yasht 19.92, this is "Lake Kansava"). Sitting in the water, the girl, who has "not associated with men" will receive "victorious knowledge." Her son, when born, will not no nourishment from his mother, his body will be sun-like, and the "royal glory" of Khwarenah will be with him. Then, for the next 57 years he will subsist on only vegetables (17 years), then only water (30 years) and for then for the final 10 years only on "spiritual food."
The events of the final renovation are described in the Bundahishn (30.1ff): In the final battle with evil, the yazatas Airyaman and Atar will "melt the metal in the hills and mountains, and it will be upon the earth like a river" (Bundahishn 34.18), but the righteous (ashavan) will not be harmed.
Eventually, Ahura Mazda will triumph, and his agent Saoshyant will resurrect the dead, whose bodies will be restored to eternal perfection, and whose souls will be cleansed and reunited with God. Time will then end, and truth/righteousness (asha) and immortality will thereafter be everlasting.
References
- Boyce 1975, p. 234ff.
- Dhalla 1938, p. 165.
Bibliography
- Boyce, Mary (1975), A History of Zoroastrianism, Vol. I, Leiden/Köln: Brill
- Dhalla, Maneckji Nusservanji (1938), History of Zoroastrianism, New York: OUP