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v t e Zoroastrianism
Primary topics	Ahura Mazda Zarathustra Asha Vohu Manah Persia/Iran Faravahar Avestan
Divine entities	Amesha Spentas Yazatas Ahuras Daevas Angra Mainyu
Scripture and worship	Avesta Gathas Ashem Vohu Ahuna Vairya Yenghe hatam Airyaman ishya Fire Temples 101 Names of Ahura Mazda Udvada Atash Behram Adur Burzen-Mihr Adur Farnbag Adur Gushnasp Cypress of Kashmar Yasna Vendidad Visperad Yashts Khordeh Avesta The Revayats Ab-Zohr Atash Behram Magi
Accounts and legends	Dēnkard Bundahišn Book of Arda Viraf Book of Jamasp Story of Sanjan Chinvat Bridge Frashokereti Xrafstar Hamistagan Duzakh
Cities	Balkh Kashmar Yazd
History and culture	Parsis Zurvanism Mazdakism Khurramites Three Persian religions Calendar Festivals Marriage Burial
Adherents	Persecution in Afghanistan in Armenia in Azerbaijan in China in Sichuan in India Irani Parsis in Iran in Iraq in Pakistan in Russia in United States in Uzbekistan
Lists	Fire temples in Iran Fire temples in India
Category

Zoroaster (/ˌzɒroʊˈæstər/ or /ˈzɒroʊˌæstər/, from Greek Ζωροάστρης Zōroastrēs), also known as Zarathustra (/ˌzɑːrəˈuːstrə/; Template:Lang-ae Zaraθuštra; Template:Lang-fa Zartosht, زردشت Zardosht) was the founder of Zoroastrianism. Though he was a native speaker of Old Avestan and lived in the eastern part of the Iranian Plateau, his birthplace is uncertain. He is credited with the authorship of the Yasna Haptanghaiti as well as the Gathas, hymns which are at the liturgical core of Zoroastrian thinking. Most of his life is known through the Zoroastrian texts.

Young Avestan, the language spoken by Zoroaster and used for composing the Yasna Haptanghaiti and the Gathas, on archaeological and linguistic grounds, is dated to have been spoken probably in the first half of the 1at millennium BCE.

Etymology

Zoroaster's name in his native language, Avestan, was probably Zaraϑuštra. His English name, "Zoroaster", derives from a later (5th century BCE) Greek transcription, Zōroastrēs (Ζωροάστρης), as used in Xanthus's Lydiaca (Fragment 32) and in Plato's First Alcibiades (122a1). This form appears subsequently in the Latin Zōroastrēs and, in later Greek orthographies, as Zōroastris. The Greek form of the name appears to be based on a phonetic transliteration or semantic substitution of the Avestan zaraϑ- with the Greek zōros (literally "undiluted") and the Avestan -uštra with astron ("star").

In Avestan, Zaraϑuštra is generally accepted to derive from an Old Iranian *Zaratuštra-; The element half of the name (-uštra-) is considered to be the Indo-Iranian root for "camel", the entire name meaning "he who can manage camels". Reconstructions from later Iranian languages—particularly from the Middle Persian (300 BCE) Zardusht, which is the form that the name took in the 9th- to 12th-century Zoroastrian texts—suggest that *Zaratuštra- might be a zero-grade form of *Zarantuštra-. Subject then to whether Zaraϑuštra derives from *Zarantuštra- or from *Zaratuštra-, several interpretations have been proposed.

Followers of *Zarantuštra- are:

• "with old/aging camels": related to Avestic zarant-. (cf. Pashto zōṛ and Ossetic zœrond, "old"; Middle Persian zāl, "old")
• "with angry/furious camels": from Avestan *zarant-, "angry, furious".

• " golden camel": this is derived from old Eastern Iranian word *zar- for gold and ushtra for camel, further corresponding to an Eastern Iranian origin (the Old Persian word dar as a Western-Iranian dialect would be the equal term of Eastern Iranian zar; Modern Persian uses the Eastern Iranian word for gold).
• "who is driving camels" or "who is fostering/cherishing camels": related to Avestan zarš-, "to drag".
• Mayrhofer (1977) proposed an etymology of "who is desiring camels" or "longing for camels" and related to Vedic har-, "to like", and perhaps (though ambiguous) also to Avestan zara-.
• "with yellow camels": parallel to younger Avestan zairi-.

A folk etymology of the name is from zaraϑa, "golden", and the *uštra, "light" (from the root uš, "to shine"). In yet another etymological variation, Zaraϑuštra is split into two words: zara, "gold", and ϑuštra, "friend". Several more etymologies have been proposed, some quite fanciful, but none are factually based.

The interpretation of the -ϑ- (/θ/) in Avestan zaraϑuštra was for a time itself subjected to heated debate because the -ϑ- is an irregular development: As a rule, *zarat- (a first element that ends in a dental consonant) should have Avestan zarat- or zarat̰- as a development from it. Why this is not so for zaraϑuštra has not yet been determined. Notwithstanding the phonetic irregularity, that Avestan zaraϑuštra with its -ϑ- was linguistically an actual form is shown by later attestations reflecting the same basis. All present-day, Iranian-language variants of his name derive from the Middle Iranian variants of Zarϑošt, which, in turn, all reflect Avestan's fricative -ϑ-.

Date

The date of Zoroaster, i.e., the date of composition of the Old Avestan gathas, is unknown. Classical writers such as Plutarch and Diogenes proposed dates prior to 6000 BCE. Dates proposed in scholarly literature diverge widely, between the 18th and the 6th centuries BCE, due to the fact that the Ganthas were primarily a verbal gospel passed down by oral transmission and have only more recently been transcribed into text, i.e., Khordeh Avesta

Until the late 17th century, Zoroaster was generally dated to about the 6th century BCE, which coincided with both the "Traditional date" (see details below) and historiographic accounts (Ammianus Marcellinus xxiii.6.32, 4th century CE). However, already at the time (late 19th century), the issue was far from settled.

The "Traditional date" originates in the period immediately following Alexander the Great's conquest of the Achaemenid Empire in 330 BCE. The Seleucid kings who gained power following Alexander's death instituted an "Age of Alexander" as the new calendrical epoch. This did not appeal to the Zoroastrian priesthood who then attempted to establish an "Age of Zoroaster". To do so, they needed to establish when Zoroaster had lived, which they accomplished by counting back the length of successive generations until they concluded that Zoroaster must have lived "258 years before Alexander". This estimate then re-appeared in the 9th- to 12th-century texts of Zoroastrian tradition, which in turn gave the date doctrinal legitimacy, especially since it was made plausible also by the observational history of the Pleiades in the Geoponica that indicates Zoroaster as a principal source of some observations. In the early part of the 20th century, this remained the accepted date (subject to the uncertainties of the 'Age of Alexander') for a number of reputable scholars, among them Hasan Taqizadeh, a recognized authority on the various Iranian calendars, and hence became the date cited by Henning and others.

By the late 19th century, scholars such as Bartholomae and Christensen noted problems with the "Traditional date", namely in the linguistic difficulties that it presented. The Old Avestan language of the Gathas (which are attributed to the founder himself) is still very close to the Sanskrit of the Rigveda. Therefore, it seemed implausible that the Gathas and Rigveda could be more than a few centuries apart, suggesting a date for the oldest surviving portions of the Avesta of roughly the 2nd millennium BCE.

A date of 12th century BCE is sometimes considered among modern Zoroastrians, who in recent decades found that the social customs described in the Gathas roughly coincide with what is known of other pre-historical peoples of that period. Supported by this historical evidence, the "Traditional date" can be conclusively ruled out, and this discrediting can to some extent be supported by the texts themselves: The Gathas describe a society of bipartite (priests and herdsmen/farmers) nomadic pastoralists with tribal structures organized at most as small kingdoms. This contrasts sharply with the view of Zoroaster having lived in an empire, at which time society is attested to have had a tripartite structure (nobility/soldiers, priests, and farmers). Although a slightly earlier date (by a century or two) has been proposed on the grounds that the texts do not reflect the migration onto the Iranian Plateau, it is also possible that Zoroaster lived in one of the rural societies that remained in Central Asia.

Place

Yasna 9 & 17 cite the Ditya River in Airyanem Vaējah (Middle Persian Ērān Wēj) as Zoroaster's home and the scene of his first appearance. The Avesta (both Old and Younger portions) does not mention the Achaemenids or of any West Iranian tribes such as the Medes, Persians, or even Parthians.

However, in Yasna 59.18, the zaraϑuštrotema, or supreme head of the Zoroastrian priesthood, is said to reside in 'Ragha'. In the 9th- to 12th-century Middle Persian texts of Zoroastrian tradition, this 'Ragha'—along with many other places—appear as locations in Western Iran. While the land of Media does not figure at all in the Avesta (the westernmost location noted in scripture is Arachosia), the Būndahišn, or "Primordial Creation," (20.32 and 24.15) puts Ragha in Media (medieval Rai). However, in Avestan, Ragha is simply a toponym meaning "plain, hillside."

Apart from these indications in Middle Persian sources which are open to interpretations, there are a number of other sources. The Greek and Latin sources are divided on the birthplace of Zarathustra. There are many Greek accounts of Zarathustra, referred usually as Persian or Perso-Median Zoroaster. Moreover they have the suggestion that there has been more than one Zoroaster. On the other hand, in post-Islamic sources Shahrastani (1086–1153) an Iranian writer originally from Shahristān, present-day Turkmenistan, proposed that Zoroaster's father was from Atropatene (also in Medea) and his mother was from Rey. Coming from a reputed scholar of religions, this was a serious blow for the various regions who all claimed that Zoroaster originated from their homelands, some of which then decided that Zoroaster must then have then been buried in their regions or composed his Gathas there or preached there. Also Arabic sources of the same period and the same region of historical Persia consider Azerbaijan as the birthplace of Zarathustra.

By the late 20th century, most scholars had settled on an origin in Eastern Iran and/or Afghanistan. Gnoli proposed Sistan, Baluchistan (though in a much wider scope than the present-day province) as the homeland of Zoroastrianism; Frye voted for Bactria and Chorasmia; Khlopin suggests the Tedzen Delta in present-day Turkmenistan. Sarianidi considered the Bactria–Margiana Archaeological Complex region as "the native land of the Zoroastrians and, probably, of Zoroaster himself." Boyce includes the steppes to the west from the Volga. The medieval "from Media" hypothesis is no longer taken seriously, and Zaehner has even suggested that this was a Magi-mediated issue to garner legitimacy, but this has been likewise rejected by Gershevitch and others.

The 2005 Encyclopedia Iranica article on the history of Zoroastrianism summarizes the issue with "while there is general agreement that he did not live in western Iran, attempts to locate him in specific regions of eastern Iran, including Central Asia, remain tentative."

Life

The Gathas contain allusions to personal events, such as Zoroaster's triumph over obstacles imposed by competing priests and the ruling class. They also indicate he had difficulty spreading his teachings, and was even treated with ill-will in his mother's hometown. They also describe familiar events such as the marriage of his daughter, at which Zoroaster presided. In the texts of the Younger Avesta (composed many centuries after the Gathas), Zoroaster is depicted wrestling with the daevas and is tempted by Angra Mainyu to renounce his thinking (Yasht 17.19; Vendidad 19). The Spend Nask, the 13th section of the Avesta, is said to have a description of the prophet's life. However, this text has been lost over the centuries, and it survives only as a summary in the seventh book of the 9th-century Dēnkard. Other 9th- to 12th-century stories of Zoroaster, such as the Shāhnāmeh, are also assumed to be based on earlier texts, but must be considered as primarily a collection of legends. The historical Zoroaster, however, eludes categorization as a legendary character.

Zoroaster was born into the priestly family of the Spitamids and his ancestor Spitāma is mentioned several times in the Gathas. His father's name was Pourušaspa, or "Poroschasp", a noble Persian, and his mother's was Dughdova (Duγδōuuā). With his wife, Huvovi (Hvōvi), Zoroaster had three sons, Isat Vastar, Uruvat-Nara and Hvare Ciϑra; three daughters, Freni, Pourucista and Triti. His wife, children and a cousin named Maidhyoimangha were his first converts after his illumination from Ahura Mazda at age 30. According to Yasnas 5 & 105, Zoroaster prayed to Anahita for the conversion of King Vištaspa, who appears in the Gathas as a historic personage. In legends, Vištaspa is said to have had two brothers as courtiers, Frašaōštra and Jamaspa, and to whom Zoroaster was closely related: his wife, Hvōvi, was the daughter of Frashaōštra, while Jamaspa was the husband of his daughter Pourucista. The actual role of intermediary was played by the pious queen Hutaōsa. Apart from this connection, the new prophet relied especially upon his own kindred (hvaētuš).

Death

Zoroaster's death is not mentioned in the Avesta. In Shahnameh 5.92, he is said to have been murdered at the altar by the Turanians in the storming of Balkh.

Zoroaster's death was said to have been in Balkh located in present-day Afghanistan during the Holy War between Turan and the Persian empire in 583 BCE. Jamaspa, his son-in-law, then became Zoroaster's successor.

Philosophy

In the Gathas, Zoroaster sees the human condition as the mental struggle between aša (truth) and druj (lie). The cardinal concept of aša—which is highly nuanced and only vaguely translatable—is at the foundation of all Zoroastrian doctrine, including that of Ahura Mazda (who is aša), creation (that is aša), existence (that is aša) and as the condition for Free Will.

The purpose of humankind, like that of all other creation, is to sustain aša. 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. Among the classic Greek philosophers, Heraclitus is often referred to as inspired by Zoroaster's thinking.

Zoroaster emphasized the freedom of the individual to choose right or wrong and individual responsibility for one's deeds. This personal choice to accept aša or arta (the divine order), and shun druj (ignorance and chaos) is one's own decision and not a dictate of Ahura Mazda. For Zarathustra, by thinking good thoughts, saying good words, and doing good deeds (e.g. assisting the needy or doing good works) we increase this divine force aša or arta in the world and in ourselves, celebrate the divine order, and we come a step closer on the everlasting road to being one with the Creator. 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.

Iconography

Although a few recent depictions of Zoroaster show the prophet performing some deed of legend, in general the portrayals merely present him in white vestments (which are also worn by present-day Zoroastrian priests). He often is seen holding a baresman (Avestan; Middle Persian barsom), which 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 rarely depicted as looking directly at the viewer; instead, he appears to be looking slightly upwards, as if beseeching. Zoroaster is almost always depicted with a beard, this along with other factors bearing similarities to 19th-century portraits of Jesus.

A common variant of the Zoroaster images derives from a Sassanid-era rock-face carving. In this depiction at Taq-e Bostan, a figure is seen to preside over the coronation of Ardashir I or II. The figure is standing on a lotus, with a baresman in hand and with a gloriole around his head. Until the 1920s, 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 1509 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.

Western Civilization

In classical antiquity

Although, at the core, the Greeks (in the Hellenistic sense of the term) understood Zoroaster to be the "prophet and founder of the religion of the Iranian peoples" (e.g. Plutarch Isis and Osiris 46-7, Diogenes Laertius 1.6–9 and Agathias 2.23-5), "the rest was mostly fantasy". He was set in the impossibly ancient past, six to seven millennia before the Common Era, and was variously a king of Bactria, or a Babylonian (or teacher of Babylonians), and with a biography typical for every Neopythagorean sage, i.e. a mission preceded by ascetic withdrawal and enlightenment.

Most importantly however, was their picture of Zoroaster as the sorcerer-astrologer non-plus-ultra, and indeed as the "inventor" of both magic and astrology. 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. "The Greeks considered the best wisdom to be exotic wisdom" and "what better and more convenient authority than the distant—temporally and geographically—Zoroaster?"

The language of that literature was predominantly Greek, though at one stage or another various parts of it passed through Aramaic, Syriac, Coptic or Latin. 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 attributions to "exotic" names (not restricted to magians) conferred an "authority of a remote and revelation wisdom."

Once the magi were associated with magic in Greek imagination, Zoroaster was bound to metamorphose into a magician too. The 1st-century Pliny the Elder names Zoroaster as the inventor of magic (Natural History 30.2.3). "However, a principle of the division of labor appears to have spared Zoroaster most of the responsibility for introducing the dark arts to the Greek and Roman worlds." That "dubious honor" went to the "fabulous magus, Ostanes, to whom most of the pseudepigraphic magical literature was attributed." Although Pliny calls him the inventor of magic, the Roman does not provide a "magician's persona" for him. Moreover, the little "magical" teaching that is ascribed to Zoroaster is actually very late, with the very earliest example being from the 14th century.

One factor for the association with astrology was Zoroaster's name, or rather, what the Greeks made of it. Within the scheme of Greek thinking (which was always on the lookout for hidden significances and "real" meanings of words) his name was identified at first with star-worshiping (astrothytes "star sacrificer") and, with the Zo-, even as the living star. Later, an even more elaborate mythoetymology evolved: Zoroaster died by the living (zo-) flux (-ro-) of fire from the star (-astr-) which he himself had invoked, and even, that the stars killed him in revenge for having been restrained by him.

Similar ideas about Zoroaster also appear in early Christian literature, beginning with the Clementine Homilies 9.4–5, which identifies him with a parallel series of traditions about Nimrod having been the founder of astrology. In this account, Nimrod is killed by lightning and posthumously deified by the Persians as "Zoroaster, on account of the living (zosan) stream of the star (asteros) being poured upon him."

The second, and "more serious" factor for the association with astrology was the notion that Zoroaster was a Babylonian. The alternate Greek name for Zoroaster was Zaratas/Zaradas/Zaratos (cf. Agathias 2.23-5, Clement Stromata I.15), which—so Cumont and Bidez—derived from a Semitic form of his name. The Pythagorean tradition considered the mathematician to have studied with Zoroaster in Babylonia (Porphyry Life of Pythagoras 12, Alexander Polyhistor apud Clement's Stromata I.15, Diodorus of Eritrea, Aristoxenus apud Hippolitus VI32.2). Lydus (On the Months II.4) attributes the creation of the seven-day week to "the Babylonians in the circle of Zoroaster and Hystaspes," and who did so because there were seven planets. The Suda's chapter on astronomia notes that the Babylonians learned their astrology from Zoroaster. Lucian of Samosata (Mennipus 6) decides to journey to Babylon "to ask one of the magi, Zoroaster's disciples and successors," for their opinion.

While the division along the lines of Zoroaster/astrology and Ostanes/magic is an "oversimplification, the descriptions do at least indicate what the works are not." They were not expressions of Zoroastrian doctrine, they were not even expressions of what the Greeks and Romans "imagined the doctrines of Zoroastrianism to have been." The assembled fragments do not even show noticeable commonality of outlook and teaching among the several authors who wrote under each name.

Almost all Zoroastrian pseudepigrapha is now lost, and of the attested texts—with only one exception—only fragments have survived. Pliny's 2nd- or 3rd-century attribution of "two million lines" to Zoroaster suggest that (even if exaggeration and duplicates are taken into consideration) a formidable pseudepigraphic corpus once existed at the Library of Alexandria. This corpus can safely be assumed to be pseudepigrapha because no one before Pliny refers to literature by "Zoroaster", and on the authority of the 2nd-century Galen of Pergamon and from a 6th-century commentator on Aristotle it is known that the acquisition policies of well-endowed royal libraries created a market for fabricating manuscripts of famous and ancient authors.

The exception to the fragmentary evidence (i.e. reiteration of passages in works of other authors) is a complete Coptic tractate titled Zostrianos (after the first-person narrator) discovered in the Nag Hammadi library in 1945. A three-line cryptogram in the colophones following the 131-page treatise identify the work as "words of truth of Zostrianos. God of Truth . Words of Zoroaster." Invoking a "God of Truth" might seem Zoroastrian, but there is otherwise "nothing noticeably Zoroastrian" about the text and "in content, style, ethos and intention, its affinities are entirely with the congeners among the Gnostic tractates."

Among the named works attributed to "Zoroaster" is a treatise On Nature (Peri physeos), which appears to have originally constituted four volumes (i.e. papyrus rolls). The framework is a retelling of Plato's Myth of Er, with 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, and Heraclides Ponticus wrote a text titled Zoroaster based on (what the author considered) "Zoroastrian" philosophy in order to express his disagreement with Plato on natural philosophy. With respect to substance and content in On Nature only two facts are known: that it was crammed with astrological speculations, and that Necessity (Ananké) was mentioned by name and that she was in the air.

Another work circulating under the name of "Zoroaster" was the Asteroskopita (or Apotelesmatika), and which ran to five volumes (i.e. papyrus rolls). The title and fragments suggest that it was an astrological handbook, "albeit a very varied one, for the making of predictions." A third text attributed to Zoroaster is On Virtue of Stones (Peri lithon timion), of which nothing is known other than its extent (one volume) and that pseudo-Zoroaster sang it (from which Cumont and Bidez conclude that it was in verse). Numerous other fragments (preserved in the works of other authors) are attributed to "Zoroaster," but the titles of whose books are not mentioned.

These pseudepigraphic texts aside, some authors did draw on a few genuinely Zoroastrian ideas. The Oracles of Hystaspes, by "Hystaspes", another prominent magian pseudo-author, is a set of prophecies distinguished from other Zoroastrian pseudepigrapha in that it draws on real Zoroastrian sources. Some allusions are more difficult to assess: in the same text that attributes the invention of magic to Zoroaster, Pliny states that Zoroaster laughed on the day of his birth, although in an earlier place (VII, I), Pliny had sworn in the name of Hercules that no child had ever done so before the 40th day from his birth. This notion of Zoroaster's laughter (like that of "two million verses") also appears in the 9th– to 11th-century texts of genuine Zoroastrian tradition, and for a time it was assumed that the origin of those myths lay with indigenous sources. Pliny also records (VII, XV) that Zoroaster's head had pulsated so strongly that it repelled the hand when laid upon it, a presage of his future wisdom. The Iranians were however just as familiar with the Greek writers. The provenance of other descriptions are clear, so for instance, Plutarch's description of its dualistic theologies: "Others call the better of these a god and his rival a daemon, as, for example, Zoroaster the Magus, who lived, so they record, five thousand years before the siege of Troy. He used to call the one Horomazes and the other Areimanius" (Isis and Osiris 46-7).

In the post-classical era

Zoroaster was known as a sage, magician, and miracle-worker in post-Classical Western culture. Although almost nothing was known of his ideas until the late 18th century, his name was already associated with lost ancient wisdom. However as early as 1643 statements by Sir Thomas Browne are the earliest recorded references to Zoroaster in the English language.

Zoroaster appears as "Sarastro" in Mozart's opera Die Zauberflöte, which has been noted for its Masonic elements. He is also the subject of the 1749 opera Zoroastre, by Jean-Philippe Rameau.

Enlightenment writers such as Voltaire promoted research into Zoroastrianism in the belief that it was a form of rational Deism, preferable to Christianity. With the translation of the Avesta by Abraham Anquetil-Duperron, Western scholarship of Zoroastrianism began.

In E. T. A. Hoffmann's novel Klein Zaches, genannt Zinnober, the mage Prosper Alpanus states that Professor Zoroaster was his teacher.

In his seminal work Also sprach Zarathustra (Thus Spoke Zarathustra) (1885) the philosopher Friedrich Nietzsche uses the native Iranian name Zarathustra which has a significant meaning as he had used the familiar Greek-Latin name in his earlier works. It is believed that Nietzsche invents a characterization of Zarathustra as the mouthpiece for Nietzsche's own ideas against morality. Richard Strauss's Opus 30, inspired by Nietzsche's book, is also called Also sprach Zarathustra.

Zoroaster was mentioned by the Irish poet William Butler Yeats. He and his wife were said to have claimed to have contacted Zoroaster through "automatic writing".

The Appellate Division of the Supreme Court of New York has a sculpture of Zoroaster towering over the building on E. 25th St. and Madison Ave in Manhattan, representing the ancient Persian judicial wisdom. The sculpture was made by Edward Clarke Potter in 1896. Also on the south side of the exterior of Rockefeller Memorial Chapel in the campus of the University of Chicago, there is a sculpture of Zoroaster among other prominent religious figures.

The protagonist and narrator of Gore Vidal's 1981 novel Creation is described to be the grandson of Zoroaster.

Zarathustra, the mythic hero in Giannina Braschi's 2011 dramatic novel "United States of Banana", joins forces with Shakespeare's Hamlet.

In other religious systems

In Judaism

Artaxerxes (the King of Persia) in Susa, is informed that Jerusalem is without walls and resolves to restore them. The King (Shahenshah) appoints Nehemiah as governor of Judah and he is ordered to travel to Jerusalem. There he rebuilds the walls, despite the opposition of Israel's enemies, and reforms the community in conformity with the law of Moses. After 12 years in Jerusalem, he returns to Susa but subsequently revisits Jerusalem. He finds that the Israelites have been backsliding and taking non-Jewish wives, and he stays in Jerusalem to enforce the Law.

• 1. In the 20th year of Artaxerxes (the King of Persia), Nehemiah, cup-bearer to the King in Susa (the Persian capital), learns that the wall of Jerusalem is destroyed. He prays to God, recalling the sins of Israel and God's promise of restoration to the Land, and asks Artaxerxes for leave to return to Jerusalem and rebuild its walls; the king is receptive and extends his aid to this mission.
• 2. Nehemiah returns to Jerusalem, carrying letters of authorisation from the king; he inspects the walls.
• 3. Nehemiah and the Jews (including the 'High Priest' Eliashib), begin rebuilding Jerusalem.
• 4. The enemies of the Jews – Sanballat of Samaria, Tobiah the Ammonite, Geshem the Arab, and the men of Ashdod – plot to attack Jerusalem which necessitates the Jews working with weapons in their hands.
• 5. Nehemiah sees that the Jewish nobles are oppressing the poor, and forces the cancellation of all debt and mortgages; while previous governors have been corrupt and oppressive, he has been righteous and just.
• 6. Sanballat accuses Nehemiah of planning rebellion against Artaxerxes, and he is opposed even by Jewish nobles and prophets, but the wall is completed.
• 7. Nehemiah appoints officials and sets guards on the wall and gates; he plans to register the Jews, and finds the Census of those who had returned earlier.
• 8. Nehemiah assembles the people and has Ezra read to them the law-book of Moses; Nehemiah, Ezra and the Levites institute the Feast of Booths, in accordance with the Law.
• 9. The Jews assemble in penance and prayer, recalling their past sins, God's help to them, and his promise of the land.
• 10. The priests, Levites and the Israelite people enter into a covenant, agreeing to separate themselves from the surrounding peoples and to keep the Law.
• 11. Jerusalem is repopulated by the Jews living in the towns and villages of Judah and Benjamin.
• 12. A list of priests and Levites who returned in the days of Cyrus (the first returnees from Babylon)is presented; Nehemiah, aided by Ezra, oversees the dedication of the walls and the rebuilt city.
• 13. After 12 years Nehemiah returns to Susa; he later comes back to Jerusalem, and finds that there has been backsliding in his absence. He takes measures to enforce his earlier reforms and asks for God's favour.

In Christianity

Zostrianos is a 3rd-century Sethian Gnostic text from the New Testament apocrypha. The main surviving copies come from the Nag Hammadi library, but it is heavily damaged.

Like Marsenes and Allogenes, the text concerns a vision received by a man named Zostrianos and explains and enumerates, in great detail, the emanations that the Gnostics said are produced by God (the true, highest God as opposed to the demiurge), in the Gnostic's esoteric cosmology. Similarly to other gnostic literature, Zostrianos says, "Flee from the madness and the bondage of femaleness and choose for yourselves the salvation of maleness. You have not come to suffer; rather, you have come to escape your bondage. Release yourselves, and that which has bound you will be dissolved. Save yourselves so that your soul may be saved." Within the text there are indications that the Sethians had developed ideas of monism, an idea from Neoplatonism which is thought to have become part of Sethianism towards the end of the 3rd century.

In Islam

Citing the authority of the 8th-century al-Kalbi, the 9th- and 10th-century historian al-Tabari (i.648) reports that Zaradusht bin Isfiman (an Arabic adaptation of "Zarathustra Spitama") was an inhabitant of Israel and a servant of one of the disciples of the prophet Jeremiah. 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.e. Vishtaspa), who in turn compelled his subjects to adopt the religion of the Magians. Recalling other tradition, al-Tabari (i.681–683) recounts that Zaradusht accompanied a Jewish prophet to Bishtasb/Vishtaspa. 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.

The 12th-century heresiographer al-Shahrastani describes the Majusiya into three sects, the Kayumarthiya, the Zurwaniya and the Zaradushtiya, among which Al-Shahrastani asserts that only the last of the three were properly followers of Zoroaster. As regards the recognition of a prophet, the Zoroaster has said: "They ask you as to how should they recognize a prophet and believe him to be true in what he says; tell them what he knows the others do not, and he shall tell you even what lies hidden in your nature; he shall be able to tell you whatever you ask him and he shall perform such things which others cannot perform." (Namah Shat Vakhshur Zartust, .5–7. 50–54) Shortly before the advent of the prophet of Islam, , Persia was under the sovereignty of Sasan V. When the companions of the Prophet, on invading Persia, came in contact with the Zoroastrian people and learned these teachings, they at once came to the conclusion that Zoroaster was really a Divinely inspired prophet. Thus they accorded the same treatment to the Zoroastrian people which they did to other "People of the Book". Though the name of Zoroaster is not mentioned in the Qur'an, still he was regarded as one of those prophets whose names have not been mentioned in the Qur'an, for there is a verse in the Qur'an: "And We did send apostles before thee: there are some of them that We have mentioned to thee and there are others whom We have not mentioned to Thee." (40 : 78). 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 Darmestar remarked in the translation of Zend Avesta: "When Islam assimilated the Zoroastrians to the People of the Book, it evinced a rare historical sense and solved the problem of the origin of the Avesta." (Introduction to Vendiad. p. 69.)

Ahmadiyya view

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. Mirza Tahir Ahmad, the fourth Caliph of the Ahmadiyya Muslim Community, in his book Revelation, Rationality, Knowledge & Truth views Zoroaster as Prophet of God and describes such the expressions to be a concept which is similar to the concepts in Judaism, Christianity and Islam.

In Manichaeism

Manichaeism considered Zoroaster to be a figure (along with Jesus and the Buddha) in a line of prophets of which Mani (216–276) was the culmination. Zoroaster's ethical dualism is—to an extent—incorporated in Mani's doctrine, which viewed the world as being locked in an epic battle between opposing forces of good and evil. Manicheanism also incorporated other elements of Zoroastrian tradition, particularly the names of supernatural beings; however, many of these other Zoroastrian elements are either not part of Zoroaster's own teachings or are used quite differently from how they are used in Zoroastrianism.

In the Bahá'í Faith

Zoroaster appears in the Bahá'í Faith as a "Manifestation of God", one of a line of prophets who have progressively revealed the Word of God to a gradually maturing humanity. Zoroaster thus shares an exalted station with Abraham, Moses, Krishna, Jesus, Muhammad, the Báb, and the founder of the Bahá'í Faith, Bahá'u'lláh. Shoghi Effendi, the head of the Bahá'í Faith in the first half of the 20th century, saw Bahá'u'lláh as the fulfillment of a post-Sassanid Zoroastrian prophecy that saw a return of Sassanid emperor Bahram: Shoghi Effendi also stated that Zoroaster lived roughly 1000 years before Jesus.

See also

• List of founders of major religions
• Zartosht Bahram e Pazhdo, author of a Persian epic biography on Zoroaster.
• Zoroastre, an opera by Jean-Philippe Rameau
• Thus Spoke Zarathustra: A Book for All and None, a philosophical novel by German philosopher Friedrich Nietzsche, composed in four parts between 1883 and 1885.
• Also sprach Zarathustra, a tone poem composed in 1896 by Richard Strauss.
• Cypress of Keshmar
• Zoroaster and the Mount Savalan

Notes

References

1. Nigosian, Solomon (1993), The Zoroastrian faith: tradition and modern research, McGill-Queen's University Press, p. 15, ISBN 978-0-7735-1144-6
2. "Zoroaster's language" and "Zoroaster's dialect" used in reference to Old Avestan Michael Witzel, THE HOME OF THE ARYANS, Harvard University, P.11. Date for Young Avestan Skjærvø, P.O. (2003), An Introduction to Young Avestan: Introduction: Old and Young Avestan
3. ^ Schlerath 1977, pp. 133–135
4. ^ Schmitt 2003 Cite error: The named reference "Schmitt_2003" was defined multiple times with different content (see the help page).
5. Paul Horn, Grundriß der neupersischen Etymologie, Strassburg 1893
6. ^ Mayrhofer 1977, pp. 43–53.
7. For example zairi- (golden/yellow), zairitem (golden/green), zaranaênem (golden, of gold). Old Iranian/Avestan:Base Form Dictionary and Dictionary of most common AVESTA words.
8. Bailey, H.W. (1953). Indo-Iranian Studies. pp. 21–42.
9. Markwart 1930, pp. 7ff.
10. Nigosian, Solomon (1993), The Zoroastrian faith: tradition and modern research, McGill-Queen's University Press, p. 15, ISBN 978-0-7735-1144-6
11. "Controversy over Zaraϑuštra's date has been an embarrassment of long standing to Zoroastrian studies. If anything approaching a consensus exists, it is that he lived no later than 1000 BCE, give or take a century or so, though reputable scholars have proposed dates as widely apart as 1750 BCE and '258 years before Alexander'." (Encyclopedia Iranica)
12. Shahbazi 1977, pp. 25–26.
13. "The Gathas ("Hymns") of Zarathushtra". http://www.avesta.org/gathas.htm. {{cite web}}: |access-date= requires |url= (help); External link in |website= (help); Missing or empty |url= (help)
14. "The Gathas ("Hymns") of Zarathushtra". http://www.avesta.org/gathas.htm. {{cite web}}: |access-date= requires |url= (help); External link in |website= (help); Missing or empty |url= (help)
15. Gershevitch 1964, pp. 36–37.
16. William Enfield, Johann Jakob Brucker, Knud Haakonssen, The History of Philosophy from the Earliest Periods: Drawn Up from Brucker's Historia Critica Philosophia, Published by Thoemmes, 2001, ISBN 1-85506-828-1, pages: 18, 22. Note: Cephalion and Justin suggest east of greater Iran whereas Pliny and Origen suggest west of Iran as his birthplace.
17. cf. Boyce 1975, pp. 2–26.
18. cf. Gronke 1993, pp. 59–60.
19. Solomon Alexander Nigosian, The Zoroastrian Faith: Tradition and Modern Research, Published by McGill-Queen's University Press – MQUP, 1993, ISBN 0-7735-1144-X, p. 17.
20. Frye 1992, p. 8.
21. Khlopin 1992, pp. 107–110.
22. Sarianidi 1987, p. 54.
23. Boyce 1975, p. 1.
24. Malandra 2005
25. Boyce 1989, p. 189.
26. History of Turkey - Alphonse de Lamartine - Google Books. Books.google.com. Retrieved 2013-11-19.
27. Appleton 2005, p. 179.
28. Jackson 1899, pp. 130–131.
29. The CIA World Factbook 2010 - Google Books. Books.google.com. Retrieved 2013-11-19.
30. Great Saviors of the World - Swami Abhedānanda - Google Books. Books.google.com. Retrieved 2013-11-19.
31. Blackburn, Simon (1994), "Philosophy", The Oxford Dictionary of Philosophy, Oxford: Oxford University Press, p. 405
32. August Gladisch, (1859), "Herakleitos Und Zoroaster: Eine Historische Untersuchung", ISBN 978-1-160-10327-5, Kessinger Pub Co (Februar 2010), p. IV{{citation}}: CS1 maint: extra punctuation (link)
33. Stausberg 2002, p. I.58
34. ^ Beck 1991, p. 525.
35. ^ Beck 1991, p. 491.
36. Beck 2003, para. 4.
37. ^ Beck 1991, p. 493.
38. ^ Beck 2003, para. 7.
39. Beck 1991, p. 522.
40. Clementine Homilies, Book 9, Compassionatespirit.com
41. Beck 1991, p. 523.
42. ^ Beck 1991, p. 526.
43. Sieber 1973, p. 234.
44. Beck 1991, p. 495.
45. Nock 1929, p. 111 harvnb error: no target: CITEREFNock1929 (help).
46. Livingston 2002, pp. 144–145 harvnb error: no target: CITEREFLivingston2002 (help).
47. Livingston 2002, p. 147 harvnb error: no target: CITEREFLivingston2002 (help).
48. "Klein Zaches Genannt Zinnober". Michaelhaldane.com. Retrieved 2013-11-19.
49. ^ Ashouri 2003.
50. Watkins 2006, pp. 3–4.
51. "ایرون دات کام: عکس ها: مجسّمهٔ تمام قّدِ زرتشت در نیویورک" (in Persian). Iroon.com. Retrieved 2013-11-19.
52. Pages 9–12 of
53. http://rockefeller.uchicago.edu/architecture/exterior.shtml
54. Coggins, R.J. (1976). The books of Ezra and Nehemiah. Cambridge University Press. p. 73. {{cite book}}: |access-date= requires |url= (help)
55. Coggins, R.J. (1976). The books of Ezra and Nehemiah. Cambridge University Press. p. 73. {{cite book}}: |access-date= requires |url= (help)
56. John D. Turner of the University of Nebraska writes concerning its date: "... one may date Allogenes around 200 C.E., with Zostrianos coming a bit later around 225 C.E. (Porphyry certainly recognized it as a spurious and recent work)." Turner, John D. "Sethian Gnosticism: A Literary History". Retrieved November 2012. {{cite web}}: Check date values in: |accessdate= (help)
57. ^ Qtd. in Büchner 1936, p. 105 harvnb error: no target: CITEREFBüchner1936 (help).
58. Revelation, Rationality Knowledge & Truth
59. Widengren 1961, p. 76 harvnb error: no target: CITEREFWidengren1961 (help).
60. ^ Widengren 1961, pp. 43–45 harvnb error: no target: CITEREFWidengren1961 (help). Cite error: The named reference "Widengren_1961_43-45" was defined multiple times with different content (see the help page).
61. Zaehner 1972, p. 21.
62. Taherzadeh 1976, p. 3.
63. Buck 1998.
64. Burnouf 1833, p. 13.
65. Humbach 1991, p. I.18.
66. Jackson 1899, p. 162.
67. ^ Shahbazi 1977, p. 26.
68. Kingsley 1990, pp. 245–265.
69. Shahbazi 1977, pp. 32–33.
70. ^ Jackson 1896, p. 2.
71. ^ Jackson 1896, p. 3.
72. Nietzsche/Ludovici 1911, p. 133

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v t e Timeline of the ancient Near East
Category

Template:Persondata

• Ill-formatted IPAc-en transclusions
• Ancient Iranian poets
• Iranian prophets
• Founders of religions
• Zoroastrianism
• 6th-century BC philosophers