- Also spelled:
- Zarathustra
- Greek:
- Zoroaster
- Flourished:
- 2nd millennium bce?, probably eastern Iran?
- Notable Works:
- Avesta
- Subjects Of Study:
- Zoroastrianism
Zarathushtra
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Who was Zarathushtra?
Zarathushtra, also known as Zoroaster to the ancient Greeks, was an Iranian religious reformer and prophet, and is traditionally regarded as the founder of Zoroastrianism.
Though the dates of his birth and death are uncertain, some scholars believe he lived sometime in the second millennium BCE. The Avesta, Zoroastrianism's principal holy text, contains the religion's cosmogony, law, and liturgy, as well as the teachings of Zarathushtra.
Zarathushtra's teachings may have influenced the development of Judaism and Christianity.
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Where did Zarathushtra live and what time period was he from?
Zarathushtra, also known as Zoroaster, was an Iranian religious reformer and prophet who founded Zoroastrianism. He likely lived somewhere in eastern Iran, away from the then-civilized world of western Asia, before Iran unified under Cyrus II the Great.
The exact period when Zarathushtra lived is uncertain. While some scholars suggest he lived from approximately 628 to 551 BCE, based on later Avesta texts, others argue, citing earlier texts and evidence, that he lived sometime during the 2nd millennium BCE. His ministry is dated by some scholars as late as the 6th century BCE and others at least as early as c. 1500–1200 BCE.
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What religion did Zarathushtra start?
Zarathushtra (Zoroaster) founded Zoroastrianism, an ancient pre-Islamic religion of Iran. It contains both monotheistic and dualistic features and likely influenced major Western religions like Judaism, Christianity, and Islam. Zoroastrianism presents an original attempt to unify a polytheistic religion under one supreme god, Ahura Mazdā, the "Wise Lord."
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What were some of Zarathushtra’s main teachings?
Zarathushtra, an Iranian religious reformer and prophet, founded Zoroastrianism. Experiencing a vision from Ahura Mazdā, the supreme god, Zarathushtra preached that Ahura Mazdā was at the center of a kingdom of justice, promising immortality and bliss.
Zarathushtra's teachings included the idea that Ahura Mazdā created the universe and cosmic order, maintaining it against the destructive spirit, Angra Mainyu. This struggle defines world history, reflected in humanity's choice between good and evil. Though not strictly monotheistic, Zoroastrianism attempted to unify a polytheistic religion under one supreme god. Human beings must enlist in the struggle between good and evil because of their capacity for free choice.
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How did Zarathushtra’s ideas influence ancient Persia?
Zarathushtra, an Iranian religious reformer and prophet from the 2nd millennium BCE, founded Zoroastrianism. His key ideas included monotheism, with the worship of one supreme god, Ahura Mazdā, and a stark dualism between good and evil.
These concepts influenced ancient Persia by offering an original way to unify a polytheistic religion under one supreme god. The religion emphasized ethical conduct, truthfulness, and the importance of fire as a symbol of truth. Zoroastrianism may have impacted Judaism, Christianity, and Islam.
The Achaemenid kings may have been Zoroastrians. Cyrus the Great possibly was, Darius I probably was, and Xerxes I and his successors almost certainly were.
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How does Zarathushtra’s legacy continue to affect the world today?
Zarathushtra, also known as Zoroaster, was an Iranian religious reformer and prophet who founded Zoroastrianism, an ancient pre-Islamic religion of Iran. Though Zoroastrianism was never strictly monotheistic, it attempted to unify a polytheistic religion under one supreme god, Ahura Mazda.
Zarathushtra's teachings, including his concept of one God and the dualistic forces of good and evil, may have influenced the development of Judaism, Christianity, and Islam. Today, Zoroastrianism survives in isolated areas of Iran and more prosperously in India, where Zoroastrian Iranian immigrants are known as Parsis. Despite facing persecution throughout history, Zoroastrianism's ethical principles continue to resonate, emphasizing the importance of moral choices and the ultimate triumph of good over evil.
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Zarathushtra (flourished 2nd millennium bce?, probably eastern Iran?; Traditional dates: 628–551 bce) was an Iranian religious reformer and prophet, traditionally regarded as the founder of Zoroastrianism.
A major figure in the history of world religions, Zarathushtra has been the object of much scholarly attention, in large part because of his apparent monotheism (his concept of one god, whom he referred to as Ahura Mazdā, or the “Wise Lord”), his purported dualism (indicated in the stark distinction drawn in some Zoroastrian texts between the forces of good and the forces of evil), and the possible influence of his teachings on subsequently emerging Middle Eastern religions (e.g., Judaism).
The student of religion is confronted by several problems concerning Zarathushtra. The first concerns the dates of his birth and death, which cannot be ascertained with any degree of certainty. Although some scholars continue to accept as “traditional” the approximate birth and death dates indicated in later texts of the Avesta (the scriptures of Zoroastrianism), according to which Zarathushtra lived from c. 628 to c. 551 bce, others, citing earlier texts and other evidence, have plausibly argued that he lived sometime during the 2nd millennium bce.
Other problems concern the content and influence of Zarathushtra’s teachings. It is not clear, for example, what part of Zoroastrianism derives from Zarathushtra’s tribal religion and what part was new as a result of his visions and creative religious genius; the extent to which the later Zoroastrian religion of the Sasanian period (224–651 ce) genuinely reflected the teachings of Zarathushtra; and the extent to which the sources—the Avesta and reports of various Greek authors—offer an authentic guide to Zarathushtra’s ideas. The Avesta contains, among other writings, the Gāthās, a set of hymns composed by Zarathushtra in the Old Avestan language.
Teachings
The aforementioned sources indicate that Zarathushtra was probably a priest of the ancient Iranian religion. Having experienced a vision from Ahura Mazdā, who appointed him to preach the truth, Zarathushtra taught that Ahura Mazdā occupied the center of a kingdom of justice that promised immortality and bliss. Confident in the truth revealed to him by Ahura Mazdā, Zarathushtra apparently did not try to overthrow belief in the older Iranian religion, which was polytheistic. He did, however, try to reform it on the basis of existing social and economic values. His teachings at first aroused opposition from civil and religious authorities in the areas in which he preached.
Ahura Mazdā and the beneficent immortals
Zarathushtra’s teachings, as noted above, centered on Ahura Mazdā, whom he portrayed as the highest god and the only deity worthy of worship. According to the Gāthās, Ahura Mazdā is the creator of heaven and earth—i.e., of the material and the spiritual world. He is the source of the alternation of light and darkness, the sovereign lawgiver, and the very center of nature. He is further characterized in the Gāthās in terms of seven interrelated qualities or states of being, which later Avestan texts refer to allegorically as amesha spentas, or “beneficent immortals.”
The personified qualities or states of these amesha spentas are Spenta Mainyu (good or beneficent spirit), Asha Vahishta (justice, truth, or correct order), Vohu Manah (righteous thinking), Armaiti (good thoughts, words, and actions), Khshathra Vairya (desirable rule or dominion), Haurvatāt (wholeness or completeness), and Ameretāt (immortality). The good qualities represented by these beings are also to be earned and possessed by Ahura Mazdā’s followers. This means that the gods and humankind are both bound to observe the same ethical principles. If the amesha spentas show the working of the deity while at the same time constituting the order binding the adherents of the Wise Lord, then the world of Ahura Mazdā and the world of his followers (the ashavan) come close to each other.
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Good and evil
Later Avestan and Pahlavi texts about Ahura Mazdā are characterized by a pronounced dualism of good and evil spirits: the Wise Lord has an opponent, Angra Mainyu, or Ahriman (the destructive spirit), who embodies the principle of evil; his followers, having freely chosen him, also are evil. This ethical dualism is rooted in the Zoroastrian cosmology. A later allegorical text also taught that in the beginning there was a meeting between Spenta Mainyu and Ahriman, who were free to choose “life or not life.” This original choice gave birth to a principle of good and a principle of evil. Corresponding to the former is a kingdom of justice and truth and to the latter the kingdom of the Lie (Druj), populated by the daevas, the evil spirits (originally prominent old Indo-Iranian gods). The Wise Lord, together with the amesha spentas, will at last vanquish the spirit of evil, thus implying the end of the cosmic and ethical dualism.
The dualist principle, however, reappears in an acute form in other texts after Zarathushtra. It is achieved only at the expense of Ahura Mazdā (by then called Ormazd), who is conflated by later Zoroastrian theologians with Spenta Mainyu and brought down to the level of his opponent, Ahriman. At the beginning of time, the world was divided into the dominions of the good and of the evil. Between these each individual is bound to decide. The same is true of the spiritual beings, who are good or bad according to their choices. From their freedom of decision it follows that human beings are finally responsible for their fates. Through their good deeds, righteous persons (ashavan) earn an everlasting reward, namely integrity and immortality. Those who opt for the Lie (Druj) are condemned by their own conscience as well as by the judgment of the Wise Lord and must expect to continue in the most miserable form of existence, one more or less corresponding to the Christian concept of hell.