The sacred language of Zoroastrianism. Zoroastrianism - Russian Historical Library

(c) AVANTA+, 1996.

Zoroastrianism is a very ancient religion, named after its founder, the prophet Zarathushtra. The Greeks considered Zarathushtra a sage-astrologer and renamed this man Zoroaster (from the Greek “astron” - “star”), and his creed was called Zoroastrianism.

This religion is so ancient that most of its followers have completely forgotten when and where it originated. Many Asian and Iranian-speaking countries have claimed in the past to be the birthplace of the prophet Zoroaster. In any case, according to one version, Zoroaster lived in the last quarter of the 2nd millennium BC. e. As the famous English researcher Mary Boyce believes, “based on the content and language of the hymns composed by Zoroaster, it has now been established that in fact the prophet Zoroaster lived in the Asian steppes, east of the Volga.”

Having emerged on the territory of the Iranian Plateau, in its eastern regions, Zoroastrianism became widespread in a number of countries in the Near and Middle East and was the dominant religion in the ancient Iranian empires from about the 6th century. BC e. until the 7th century n. e. After the conquest of Iran by the Arabs in the 7th century. n. e. and the adoption of a new religion - Islam - Zoroastrians began to be persecuted, and in the 7th-10th centuries. most of them gradually moved to India (Gujarat), where they were called Parsis. Currently, Zoroastrians, in addition to Iran and India, live in Pakistan, Sri Lanka, Aden, Singapore, Shanghai, Hong Kong, as well as in the USA, Canada and Australia. IN modern world the number of followers of Zoroastrianism is no more than 130-150 thousand people.

The Zoroastrian faith was unique for its time, many of its provisions were deeply noble and moral, so it is quite possible that later religions, such as Judaism, Christianity and Islam, borrowed something from Zoroastrianism. For example, like Zoroastrianism, they are monotheistic, that is, each of them is based on the belief in one supreme God, the creator of the universe; faith in prophets, overshadowed by divine revelation, which becomes the basis of their beliefs. Like Zoroastrianism, Judaism, Christianity and Islam believe in the coming of the Messiah, or Savior. All these religions, following Zoroastrianism, propose to follow lofty moral standards and strict rules of behavior. It is possible that the teachings about the afterlife, heaven, hell, immortality of the soul, resurrection from the dead and establishment righteous life after Last Judgment also appeared in world religions under the influence of Zoroastrianism, where they were originally present.

So what is Zoroastrianism and who was its semi-mythical founder, the prophet Zoroaster, what tribe and people did he represent and what did he preach?

ORIGINS OF RELIGION

In the 3rd millennium BC. e. East of the Volga, in the southern Russian steppes, lived a people that historians later called Proto-Indo-Iranians. These people, in all likelihood, led a semi-nomadic lifestyle, had small settlements, and grazed livestock. It consisted of two social groups: priests (servants of the cult) and warrior-shepherds. According to many scientists, it was by the 3rd millennium AD. e., in the Bronze Age, the proto-Indo-Iranians were divided into two peoples - the Indo-Aryans and the Iranians, differing from each other in language, although their main occupation was still cattle breeding and they traded with the settled population living to the south of them. It was a turbulent time. Weapons and war chariots were produced in large quantities. Shepherds often had to become warriors. Their leaders led raids and robbed other tribes, carrying away other people's goods, taking away herds and captives. It was at that dangerous time, approximately in the middle of the 2nd millennium BC. e., according to some sources - between 1500 and 1200. BC e., lived the priest Zoroaster. Endowed with the gift of revelation, Zoroaster sharply opposed the idea that force rather than law rules society. The revelations of Zoroaster compiled the book of Holy Scriptures known as the Avesta. This is not only a vault sacred texts Zoroastrian dogma, but also the main source of information about the personality of Zoroaster himself.

SACRED TEXTS

The text of the Avesta that has survived to this day consists of three main books - Yasna, Yashty and Videvdat. Extracts from the Avesta make up the so-called “Small Avesta” - a collection of everyday prayers.

“Yasna” consists of 72 chapters, 17 of which are “Gatas” - hymns of the prophet Zoroaster. Judging by the Gathas, Zoroaster is a real historical person. He came from a poor family from the Spitama clan, his father's name was Purushaspa, his mother's name was Dugdova. His own name - Zarathushtra - in the ancient Pahlavi language can mean "possessing a golden camel" or "one who leads a camel." It should be noted that the name is quite common. It is unlikely that it belonged to a mythological hero. Zoroaster (in Russia his name is traditionally pronounced in the Greek version) was a professional priest, had a wife and two daughters. In his homeland, the preaching of Zoroastrianism did not find recognition and was even persecuted, so Zoroaster had to flee. He found refuge with the ruler Vishtaspa (where he ruled is still unknown), who accepted the faith of Zoroaster.

ZOROASTRIAN DEITIES

Zoroaster received in revelation true faith at the age of 30. According to legend, one day at dawn he went to the river to get water to prepare a sacred intoxicating drink - haoma. When he was returning, a vision arose before him: he saw a shining being - Vohu-Mana (Good Thought), who led him to God - Ahura Mazda (Lord of decency, righteousness and justice). The revelations of Zoroaster did not arise out of nowhere; their origins lie in a religion even more ancient than Zoroastrianism. Long before the start of the preaching of the new creed, “revealed” to Zoroaster by the Supreme God Ahura Mazda himself, the ancient Iranian tribes revered the god Mitra - the personification of the treaty, Anahita - the goddess of water and fertility, Varuna - the god of war and victories, etc. Already then, the religious ceremonies, associated with the cult of fire and the preparation of haoma by priests for religious ceremonies. Many rites, rituals and heroes belonged to the era of “Indo-Iranian unity”, in which the proto-Indo-Iranians lived - the ancestors of the Iranian and Indian tribes. All of these deities and mythological heroes organically entered the new religion - Zoroastrianism.

Zoroaster taught that the supreme deity was Ahura Mazda (later called Ormuzd or Hormuzd). All other deities occupy a subordinate position in relation to him. According to scientists, the image of Ahura Mazda goes back to the supreme god of the Iranian tribes (Aryans), called Ahura (lord). The Ahura included Mitra, Varuna and others. The highest Ahura had the epithet Mazda (Wise). In addition to the Ahura deities, who embodied the highest moral properties, the ancient Aryans revered devas - deities of the lowest rank. They were worshiped by part of the Aryan tribes, while most Iranian tribes considered the devas to be the forces of evil and darkness and rejected their cult. As for Ahura Mazda, the word meant “Lord of Wisdom” or “Wise Lord.”

Ahura Mazda personified the supreme and all-knowing God, the creator of all things, God firmament; he was associated with the main religious concepts- divine justice and order (asha), good words and good deeds. Much later, another name for Zoroastrianism, Mazdaism, became somewhat widespread.

Zoroaster began to worship Ahura Mazda - the all-knowing, wise, righteous, just, who is the original and from whom all other deities came - from the moment he saw a shining vision on the bank of the river. It led him to Ahura Mazda and other light-emitting deities, beings in whose presence Zoroaster “could not see his own shadow.”

This is how the conversation between Zoroaster and Ahura Mazda is presented in the hymns of the prophet Zoroaster - “Gathah”:

Asked Ahura Mazda
Spitama-Zarathustra:
"Tell me, Holy Spirit,
Creator of carnal life,
What from the Holy Word
And the most powerful thing,
And the most victorious thing,
And most blessed
What is most effective?
. . . . . . . . . . . . . . . . . . . . . . . .
Ahura Mazda said:
"That will be my name,
Spitama-Zarathushtra,
Holy Immortals name, -
From the words of the holy prayer
It is most powerful
It's the poorest
And most graciously,
And most effective of all.
It is the most victorious
And the most healing thing,
And crushes more
Enmity between people and devas,
It is in the physical world
And a soulful thought,
It is in the physical world -
Relax your spirit!
And Zarathushtra said:
"Tell me this name,
Good Ahura Mazda,
Which is great
Beautiful and best
And the most victorious thing,
And the most healing thing,
What crushes more
Enmity between people and devas,
What is most effective!
Then I would crush
Enmity between people and devas,
Then I would crush
All witches and wizards,
I wouldn't be defeated
Neither devas nor humans,
Neither sorcerers nor witches."
Ahura Mazda said:
“My name is Questioned,
O faithful Zarathushtra,
Second name - Stadny,
And the third name is Powerful,
Fourth - I am the Truth,
And fifthly - All Good,
What is true from Mazda,
The sixth name is Reason,
Seventh - I am Reasonable,
Eighth - I am the Teaching,
Ninth - Scientist,
Tenth - I am Holiness,
Eleven - I am Holy
Twelve - I am Ahura,
Thirteen - I am the Strongest,
Fourteen - Good-natured,
Fifteen - I am Victorious,
Sixteen - All-Counting,
All-seeing - seventeen,
Healer - eighteen,
The Creator is nineteen,
Twentieth - I'm Mazda.
. . . . . . . . . . . . . . . . . . . . . . . . . .
Pray to me, Zarathushtra,
Pray both during the day and at night,
While pouring libations,
As it should be.
I myself, Ahura Mazda,
Then I'll come to the rescue,
Then help you
Good Sraosha will also come,
They will come to your aid
And water and plants,
And righteous Fravashi"

(“Avesta - selected hymns.” Translation by I. Steblin-Kamensky.)

However, not only the forces of good reign in the universe, but also the forces of evil. Ahura Mazda is opposed by the evil deity Anhra Mainyu (Ahriman, also spelled Ahriman), or the Evil Spirit. The constant confrontation between Ahura Mazda and Ahriman is expressed in the struggle between good and evil. Thus, the Zoroastrian religion is characterized by the presence of two principles: “Truly, there are two primary spirits, twins, famous for their opposition. In thought, words and action - they are both good and evil... When these two spirits first clashed, they created being and non-being, and what awaits in the end those who follow the path of lies is the worst, and the best awaits those who follow the path of goodness (asha). And of these two spirits, one, following lies, chose evil, and the other, the Holy Spirit... chose righteousness.”

Ahriman's army consists of devas. Zoroastrians believe that these are evil spirits, sorcerers, evil rulers who harm the four elements of nature: fire, earth, water, sky. In addition, they express the worst human qualities: envy, laziness, lies. The fire deity Ahura Mazda created life, warmth, light. In response to this, Ahriman created death, winter, cold, heat, harmful animals and insects. But in the end, according to Zoroastrian dogma, in this struggle between two principles, Ahura-Mazda will be the winner and destroy evil forever.

Ahura Mazda, with the help of Spenta Mainyu (the Holy Spirit), created six “immortal saints” who, together with the supreme God, make up a pantheon of seven deities. It was this idea of ​​seven deities that became one of the innovations of Zoroastrianism, although it was based on old ideas about the origin of the world. These six “immortal saints” are some abstract entities, such as Vohu-Mana (or Bahman) - the patron of cattle and at the same time Good Thought, Asha Vahishta (Ordibe-hesht) - the patron of fire and the Best Truth, Khshatra Varya (Shahrivar) - patron of metal and Chosen Power, Spenta Armati - patron of the earth and Piety, Haurwatat (Khordad) - patron of water and Integrity, Amertat (Mordad) - Immortality and patron of plants. In addition to them, the companion deities of Ahura Mazda were Mitra, Apam Napati (Varun) - Grandson of the Waters, Sraoshi - Obedience, Attention and Discipline, as well as Ashi - the goddess of fate. These divine qualities were revered as separate gods. At the same time, according to Zoroastrian teaching, they are all the creation of Ahura Mazda himself and, under his leadership, they strive for the victory of the forces of good over the forces of evil.

Let us cite one of the prayers of the Avesta (“Ormazd-Yasht”, Yasht 1). This is the hymn of the prophet Zoroaster, dedicated to God Ahura Mazda. It has reached the present day in a significantly distorted and expanded form, but is certainly interesting, since it lists all the names and qualities of the supreme deity: “May Ahura Mazda rejoice, and Angra Mainyu turn away from the embodiment of Truth according to the most worthy will!.. I glorify with good thoughts, blessings and beneficence Good thoughts, Blessings and Good deeds. I surrender to all blessings, good thoughts and good deeds and renounce all evil thoughts, slander and evil deeds. I offer you, Immortal Saints, prayer and praise in thought and word, deed and strength, and the life of my body. I praise the truth: Truth is the best good.”

HEAVENLY COUNTRY OF AHURA-MAZDA

Zoroastrians say that in ancient times, when their ancestors still lived in their country, the Aryans - the people of the North - knew the way to the Great Mountain. In ancient times, wise people kept a special ritual and knew how to make a wonderful drink from herbs, which freed a person from bodily bonds and allowed him to wander among the stars. Having overcome thousands of dangers, the resistance of earth, air, fire and water, having passed through all the elements, those who wanted to see the fate of the world with their own eyes reached the Staircase of the Stars and, now rising up, now descending so low that the Earth seemed to them like a bright point shining above , finally found themselves in front of the gates to heaven, which were guarded by angels armed with fiery swords.

“What do you want, the spirits who came here? - the angels asked the wanderers. “How did you find out the way to the Wonderful Land and where did you get the secret of the sacred drink?”

“We learned the wisdom of our fathers,” the wanderers answered, as they should, to the angels. “We know the Word.” And they drew in the sand secret signs, which made up a sacred inscription in an ancient language.

Then the angels opened the gates... and the long ascent began. Sometimes it took thousands of years, sometimes more. Ahura Mazda does not count time, and neither do those who intend to penetrate the treasury of the Mountain at any cost. Sooner or later they reached its peak. Ice, snow, a sharp cold wind, and all around - the loneliness and silence of endless spaces - that's what they found there. Then they remembered the words of the prayer: “Great God, God of our fathers, God of the whole universe! Teach us how to penetrate into the center of the Mountain, show us your mercy, help and enlightenment!”

And then from somewhere among the eternal snow and ice a shining flame appeared. A pillar of fire led the wanderers to the entrance, and there the spirits of the Mountain met the messengers of Ahura-Mazda.

The first thing that appeared to the eyes of the wanderers who entered the underground galleries was a star, like a thousand different rays fused together.

"What is this?" - asked the wanderers of the spirits. And the spirits answered them:

“Do you see the glow in the center of the star? Here is the source of energy that gives you existence. Like the Phoenix bird, the World Human Soul eternally dies and is eternally reborn in the Unquenchable Flame. Every moment it is divided into myriads of individual stars similar to yours, and every moment it is reunited, without decreasing either in its content or in volume. We gave it the shape of a star because, like a star, in the darkness the spirit of the Spirit of spirits always illuminates matter. Do you remember how falling stars flash in the autumn sky? Similarly, in the world of the Creator, every second the links of the “soul-star” chain flare up. They crumble into fragments, like a torn pearl thread, like raindrops, fragments-stars fall into the worlds of creation. Every second a star appears in the inner sky: this, having reunited, “ soul-star" rises to God from the worlds of death. Do you see two streams of these stars - descending and ascending? This is true rain over the field of the Great Sower. Each star has one main ray along which the links of the entire chain, like a bridge, pass over the abyss. This is the “king of souls,” the one who remembers and carries on himself the entire past of each star. Listen carefully, wanderers, to the most main secret Mountains: out of billions of “kings of souls” one supreme constellation is formed. In billions of “kings of souls” before eternity there abides One King - and in Him is the hope of all, all the pain of the infinite world...” In the East they often speak in parables, many of which contain great mysteries of life and death.

COSMOLOGY

According to the Zoroastrian concept of the universe, the world will exist for 12 thousand years. Its entire history is conventionally divided into four periods, each lasting 3 thousand years. The first period is the pre-existence of things and ideas, when Ahura-Mazda creates an ideal world of abstract concepts. At this stage of heavenly creation there already existed the prototypes of everything that was later created on earth. This state of the world is called menok (i.e. “invisible” or “spiritual”). The second period is considered to be the creation of the created world, that is, the real, visible, “inhabited by creatures.” Ahura Mazda creates the sky, stars, Moon and Sun. Beyond the sphere of the Sun is the abode of Ahura Mazda himself.

At the same time, Ahriman begins to act. It invades the firmament, creates planets and comets that do not obey the uniform movement of the celestial spheres. Ahriman pollutes the water and sends death to the first man Gayomart. But from the first man were born a man and a woman, who gave rise to the human race. From the collision of two opposing principles, the whole world begins to move: waters become fluid, mountains arise, and celestial bodies. To neutralize the actions of “harmful” planets, Ahura Mazda assigns good spirits to each planet.

The third period of the existence of the universe covers the time before the appearance of the prophet Zoroaster. The mythological heroes of the Avesta act during this period. One of them is the king of the golden age, Yima the Shining, in whose kingdom there is “neither heat, nor cold, nor old age, nor envy - the creation of the devas.” This king saves people and livestock from the flood by building a special shelter for them. Among the righteous of this time, the ruler of a certain territory, Vishtaspa, is also mentioned; It was he who became the patron of Zoroaster.

The last, fourth period (after Zoroaster) will last 4 thousand years, during which (in each millennium) three Saviors should appear to people. The last of them, Savior Saoshyant, who, like the two previous Saviors, is considered the son of Zoroaster, will decide the fate of the world and humanity. He will resurrect the dead, defeat Ahriman, after which the world will be cleansed with a “flow of molten metal,” and everything that remains after this will gain eternal life.

Since life is divided into good and evil, evil should be avoided. Fear of desecration of the sources of life in any form - physical or moral - is a hallmark of Zoroastrianism.

THE ROLE OF HUMAN IN ZOROAASTRIANISM

In Zoroastrianism, an important role is played spiritual improvement person. The main attention in the ethical doctrine of Zoroastrianism focuses on human activity, which is based on the triad: good thought, kind word, good deed. Zoroastrianism taught a person to cleanliness and order, taught compassion for people and gratitude to parents, family, compatriots, demanded that he fulfill his duties towards children, help fellow believers, and take care of the land and pastures for livestock. The transmission of these commandments, which became character traits, from generation to generation played a role important role in developing the resilience of the Zoroastrians, helped to withstand the difficult trials that constantly befell them over many centuries.

Zoroastrianism, giving a person the freedom to choose his place in life, called for avoiding doing evil. At the same time, according to Zoroastrian doctrine, a person’s fate is determined by fate, but his behavior in this world determines where his soul will go after death - to heaven or hell.

THE FORMATION OF ZOROAASTRIANISM

FIRE WORSHIPERS

The prayer of Zoroastrians has always made a great impression on those around them. This is how the famous Iranian writer Sadegh Hedayat recalls this in his story “Fire Worshipers.” (The narration is told on behalf of an archaeologist working on excavations near the town of Naqshe-Rustam, where an ancient Zoroastrian temple is located and the graves of ancient shahs are carved high in the mountains.)
“I remember well, in the evening I measured this temple (“Kaaba of Zoroaster.” - Ed.). It was hot and I was pretty tired. Suddenly I noticed that two people were walking towards me in clothes that Iranians no longer wear. When they came closer, I saw tall, strong old men with clear eyes and some unusual facial features... They were Zoroastrians and worshiped fire, like their ancient kings who lay in these tombs. They quickly collected the brushwood and put it in a pile. Then they set it on fire and began to read a prayer, whispering in a special way... It seemed that it was the same language of the Avesta. Watching them read the prayer, I accidentally raised my head and froze. Right in front of me, on the stones of the crypt, the same sienna was carved, which I now, after thousands of years, could see with my own eyes, it seemed that the stones came to life and the people carved on the rock came down to worship the incarnation of their deity.”

The worship of the supreme deity Ahura Mazda was expressed primarily in the worship of fire. This is why Zoroastrians are sometimes called fire worshipers. Not a single holiday, ceremony or rite was complete without fire (Atar) - the symbol of God Ahura Mazda. The fire was represented in various types: heavenly fire, lightning fire, fire that gives warmth and life human body, and finally, the highest sacred fire, lit in temples. Initially, Zoroastrians did not have fire temples or human-like images of deities. Later they began to build fire temples in the form of towers. Such temples existed in Media at the turn of the 8th-7th centuries. BC e. Inside the fire temple there was a triangular sanctuary, in the center of which, to the left of the only door, there was a four-stage fire altar about two meters high. The fire was carried along the stairs to the roof of the temple, from where it was visible from afar.

Under the first kings of the Persian Achaemenid state (VI century BC), probably under Darius I, Ahura Mazda began to be depicted in the manner of a slightly modified Assyrian god Ashur. In Persepolis - the ancient capital of the Achaemenids (near modern Shiraz) - the image of the God Ahura Mazda, carved by order of Darius I, represents the figure of a king with outstretched wings, with a solar disk around his head, in a tiara (crown), which is crowned with a ball with a star. In his hand he holds a hryvnia - a symbol of power.

Rock-carved images of Darius I and other Achaemenid kings in front of the fire altar on the tombs at Naqshe Rustam (now the city of Kazerun in Iran) have been preserved. In more late time images of deities - bas-reliefs, high reliefs, statues - are more common. It is known that the Achaemenid king Artaxerxes II (404-359 BC) ordered the erection of statues of the Zoroastrian goddess of water and fertility Anahita in the cities of Susa, Ecbatana, and Bactra.

"APOCALYPSE" OF THE ZOROASTRIANS

According to Zoroastrian doctrine, the world tragedy lies in the fact that there are two main forces at work in the world - creative (Spenta Mainyu) and destructive (Angra Mainyu). The first personifies everything good and pure in the world, the second - everything negative, delaying a person’s development in goodness. But this is not dualism. Ahriman and his army - evil spirits and those created by him evil creatures- are not equal to Ahura Mazda and are never opposed to him.

Zoroastrianism teaches about the final victory of good in the entire universe and the final destruction of the kingdom of evil - then the transformation of the world will come...

The ancient Zoroastrian hymn says: “At the hour of resurrection, all who lived on earth will rise and gather to the throne of Ahura Mazda to listen to justification and petition.”

The transformation of bodies will occur simultaneously with the transformation of the earth, at the same time the world and its population will change. Life will come into new phase. Therefore, the day of the end of this world appears to Zoroastrians as a day of triumph, joy, fulfillment of all hopes, the end of sin, evil and death...

Like the death of an individual, the universal end is the door to a new life, and the judgment is a mirror in which everyone will see a real yen for himself and will either go to some new material life (according to the Zoroastrians, to hell), or take a place among the “ transparent races" (i.e., transmitting rays through themselves divine light), for which they will be created new land and new skies.

Just as great suffering contributes to the growth of each individual soul, so without a general catastrophe a new, transformed universe cannot arise.

Whenever any of the great messengers of the supreme God Ahura Mazda appears on earth, the scales tip and the coming of the end becomes possible. But people are afraid of the end, they protect themselves from it, and with their lack of faith they prevent the end from coming. They are like a wall, blank and inert, frozen in their many-thousand-year-old heaviness of earthly existence.

What does it matter if perhaps hundreds of thousands or even millions of years will pass before the end of the world? What if the river of life will continue to flow into the ocean of time for a long time? Sooner or later, the moment of the end announced by Zoroaster will come - and then, like images of sleep or awakening, the fragile well-being of unbelievers will be destroyed. Like a storm that is still hidden in the clouds, like a flame that lies dormant in the firewood while it is not yet lit, there is an end in the world, and the essence of the end is transformation.

Those who remember this, those who fearlessly pray for the speedy arrival of this day, only they are truly friends of the incarnate Word - Saoshyant, the Savior of the world. Ahura-Mazda - Spirit and Fire. The symbol of a flame burning at a height is not only an image of Spirit and life, another meaning of this symbol is the flame of a future Fire.

On the day of resurrection, each soul will require a body from the elements - earth, water and fire. All the dead will rise with full consciousness of the good or evil deeds they have committed, and sinners will weep bitterly, realizing their atrocities. Then, for three days and three nights, the righteous will be separated from the sinners who are in the darkness of ultimate darkness. On the fourth day, the evil Ahriman will be reduced to nothing and the almighty Ahura Mazda will reign everywhere.

Zoroastrians call themselves "awake". They are the “people of the Apocalypse”, one of the few who fearlessly await the end of the world.

ZOROAASTRIANISM UNDER THE SASSANIDS

Ahura Mazda presents a symbol of power to King Ardashir, 3rd century.

The strengthening of the Zoroastrian religion was facilitated by representatives of the Persian Sassanid dynasty, whose rise apparently dates back to the 3rd century. n. e. According to the most authoritative evidence, the Sassanid clan patronized the temple of the goddess Anahita in the city of Istakhr in Pars (Southern Iran). Papak from the Sassanid clan took power from the local ruler - a vassal of the Parthian king. Papak's son Ardashir inherited the seized throne and, by force of arms, established his power throughout Pars, overthrowing the long-ruling Arsacid dynasty - representatives of the Parthian state in Iran. Ardashir was so successful that within two years he subjugated all the western regions and was crowned “king of kings,” subsequently becoming the ruler of the eastern part of Iran.

TEMPLES OF FIRE.

To strengthen their power among the population of the empire, the Sassanids began to patronize the Zoroastrian religion. Throughout the country, in cities and countryside, it was created a large number of fire altars. During Sassanian times, fire temples were traditionally built according to a single plan. Their external design and interior decoration were very modest. The building material was stone or unfired clay, and the walls inside were plastered.

Fire Temple (presumable construction based on descriptions)
1 - bowl with fire
2 - entrance
3 - hall for worshipers
4 - hall for priests
5 - internal doorways
6 - service niches
7 - hole in the dome

The temple was a domed hall with a deep niche, where the sacred fire was placed in a huge brass bowl on a stone pedestal - the altar. The hall was fenced off from other rooms so that the fire was not visible.

Zoroastrian fire temples had their own hierarchy. Each ruler owned his own fire, which was lit during the days of his reign. The greatest and most revered was the fire of Varahram (Bahram) - a symbol of Righteousness, which formed the basis of the sacred fires of the main provinces and major cities of Iran. In the 80-90s. III century was in charge of all religious affairs High priest Kartir, who founded many such temples throughout the country. They became centers of Zoroastrian doctrine and strict observance of religious rituals. The fire of Bahram was capable of giving people the strength to win good over evil. From the fire of Bahram, fires of the second and third degrees were lit in cities, from them - the fires of altars in villages, small settlements and home altars in people’s homes. According to tradition, the fire of Bahram consisted of sixteen types of fire, taken from the home hearths of representatives of different classes, including clergy (priests), warriors, scribes, merchants, artisans, farmers, etc. However, one of the main fires was the sixteenth, his I had to wait for years: this is a fire that occurs when lightning strikes a tree.

After a certain time, the fires of all altars had to be renewed: there was a special ritual of cleansing and placing a new fire on the altar.

Parsi cleric.

The mouth is covered with a veil (padan); in hands - a short modern barsom (ritual rod) made of metal rods

Only a priest could touch the fire, who had a white cap in the shape of a skullcap on his head, a white robe on his shoulders, white gloves on his hands, and a half mask on his face so that his breath would not defile the fire. The priest constantly stirred the fire in the altar lamp with special tongs so that the flame burned evenly. Firewood from valuable hardwood trees, including sandalwood, was burned in the altar bowl. When they burned, the temple was filled with aroma. The accumulated ash was collected in special boxes, which were then buried in the ground.

Priest sacred fire

The diagram shows ritual objects:
1 and 2 - cult bowls;
3, 6 and 7 - vessels for ash;
4 - spoon for collecting ash and ashes;
5 - tongs.

THE FATE OF THE ZOROASTRIANS IN THE MIDDLE AGES AND IN MODERN TIMES

In 633, after the death of the Prophet Muhammad, the founder of a new religion - Islam, the conquest of Iran by the Arabs began. By the middle of the 7th century. they almost completely conquered it and included it in the Arab Caliphate. If the population of the western and central regions adopted Islam earlier than others, then the northern, eastern and southern provinces, remote from the central authority of the caliphate, continued to profess Zoroastrianism. Even at the beginning of the 9th century. the southern region of Fars remained the center of Iranian Zoroastrians. However, under the influence of the invaders, inevitable changes began that affected the language of the local population. By the 9th century. The Middle Persian language was gradually replaced by the New Persian language - Farsi. But the Zoroastrian priests tried to preserve and perpetuate the Middle Persian language with its writing as the sacred language of the Avesta.

Until the middle of the 9th century. No one forcibly converted Zoroastrians to Islam, although pressure was constantly put on them. The first signs of intolerance and religious fanaticism appeared after Islam united most of the peoples of Western Asia. At the end of the 9th century. - X century the Abbasid caliphs demanded the destruction of the Zoroastrian fire temples; Zoroastrians began to be persecuted, they were called Jabras (Gebras), i.e. “infidels” in relation to Islam.

The antagonism between the Persians who converted to Islam and the Zoroastrian Persians intensified. While Zoroastrians were deprived of all rights if they refused to convert to Islam, many Muslim Persians held important posts in the new administration of the caliphate.

Brutal persecution and intensified clashes with Muslims forced the Zoroastrians to gradually leave their homeland. Several thousand Zoroastrians moved to India, where they began to be called Parsis. According to legend, the Parsis hid in the mountains for about 100 years, after which they went to the Persian Gulf, hired a ship and sailed to the island of Div (Diu), where they lived for 19 years, and after negotiations with the local rajah settled in a place called Sanjan in honor of their hometown in the Iranian province of Khorasan. In Sanjana they built the Atesh Bahram fire temple.

For eight centuries this temple was the only temple Parsi fire in the Indian state of Gujarat. After 200-300 years, the Parsis of Gujarat forgot their native language and began to speak the Gujarati dialect. The laity wore Indian clothing, but the priests still appeared only in a white robe and a white cap. The Parsis of India lived separately, in their own community, observing ancient customs. Parsi tradition names five main centers of Parsi settlement: Vankoner, Varnav, Anklesar, Broch, Navsari. Most of the wealthy Parsis in the 16th-17th centuries. settled in the cities of Bombay and Surat.

The fate of the Zoroastrians remaining in Iran was tragic. They were forcibly converted to Islam, fire temples were destroyed, sacred books, including the Avesta, were destroyed. A significant part of the Zoroastrians managed to avoid extermination, who in the 11th-12th centuries. found refuge in the cities of Yazd, Kerman and their environs, in the regions of Turkabad and Sherifabad, fenced off from densely populated areas by the mountains and deserts of Dashte-Kevir and Dashte-Lut. The Zoroastrians, who fled here from Khorasan and Iranian Azerbaijan, managed to bring with them the most ancient sacred fires. From now on, they burned in simple rooms made of unfired raw brick (so as not to be conspicuous to Muslims).

The Zoroastrian priests, who settled in the new place, apparently managed to take away the sacred Zoroastrian texts, including the Avesta. The best preserved liturgical part of the Avesta is due to its constant reading during prayers.

Until the Mongol conquest of Iran and the formation of the Delhi Sultanate (1206), as well as the Muslim conquest of Gujarat in 1297, ties between the Zoroastrians of Iran and the Parsis of India were not interrupted. After the Mongol invasion of Iran in the 13th century. and the conquest of India by Timur in the 14th century. These connections were interrupted and resumed for some time only at the end of the 15th century.

In the middle of the 17th century. The Zoroastrian community was again persecuted by the Shahs of the Safavid dynasty. By decree of Shah Abbas II, Zoroastrians were evicted from the outskirts of the cities of Isfahan and Kerman and forcibly converted to Islam. Many of them are under fear death penalty had to accept new faith. The surviving Zoroastrians, seeing that their religion was being insulted, began to hide the fire altars in special buildings that did not have windows, which served as temples. Only clergy could enter them. The believers were on the other half, separated from the altar by a partition, allowing them to see only the reflection of the fire.

And in modern times, Zoroastrians experienced persecution. In the 18th century they were forbidden to engage in many types of crafts, sell meat, and work as weavers. They could be traders, gardeners or farmers and wear yellow and dark colors. To build houses, Zoroastrians had to obtain permission from Muslim rulers. They built their houses low, partially hidden underground (which was explained by the proximity of the desert), with domed roofs, without windows; There was a hole in the middle of the roof for ventilation. Unlike Muslim dwellings, living rooms in Zoroastrian houses were always located in the southwestern part of the building, on the sunny side.

Heavy financial situation This ethnic-religious minority was also explained by the fact that in addition to general taxes on livestock, on the profession of grocer or potter, the followers of Zoroaster had to pay a special tax - jizya - which they were assessed as “infidels”.

The constant struggle for existence, wanderings, and repeated relocations left their mark on the appearance, character and life of the Zoroastrians. They had to constantly worry about saving the community, preserving the faith, dogmas and rituals.

Many European and Russian scientists and travelers who visited Iran in the 17th-19th centuries noted that Zoroastrians differed in appearance from other Persians. Zoroastrians were dark-skinned, taller, had a wider oval face, a thin aquiline nose, dark long wavy hair and thick beards. The eyes are widely spaced, silver-gray, under an even, light, protruding forehead. The men were strong, well-built, strong. Zoroastrian women were distinguished by a very pleasant appearance, and beautiful faces were often encountered. It is no coincidence that Muslim Persians kidnapped them, converted them to their faith and married them.

Even in clothing, Zoroastrians differed from Muslims. Over the trousers they wore a wide cotton shirt reaching to the knees, belted with a white sash, and on their heads a felt cap or turban.

Life turned out differently for the Indian Parsis. Education in the 16th century The Mughal Empire in place of the Delhi Sultanate and the rise to power of Khan Akbar weakened the oppression of Islam over non-believers. The excessive tax (jiziyah) was abolished, Zoroastrian clergy received small land plots, and greater freedom was given to different religions. Soon Akbar Khan began to move away from orthodox Islam, becoming interested in the beliefs of Parsees, Hindus and Muslim sects. Disputes between representatives took place under him different religions, including with the participation of Zoroastrians.

In the XVI-XVII centuries. The Parsis of India were good cattle breeders and farmers, grew tobacco, made wine, and supplied sailors with fresh water and wood. Over time, the Parsis became intermediaries in trade with European merchants. When the center of the Parsi community Surat came into the possession of England, the Parsis moved to Bombay, which in the 18th century. was the permanent residence of wealthy Parsis - merchants and entrepreneurs.

During the XVI-XVII centuries. ties between the Parsis and the Zoroastrians of Iran were often interrupted (mainly due to the Afghan invasion of Iran). IN late XVIII V. In connection with the capture of the city of Kerman by Agha Mohammed Khan Qajar, relations between Zoroastrians and Parsis were interrupted for a long time.

Zoroastrianism – religious movement, formed and emerged in Eastern Iran at the turn of the 7th-6th centuries. The basis for Zoroastrianism was ancient Iranian mythology, which was reflected in the sacred book of revelations of the ancient Iranians - the Avesta, which consisted of two parts: Yashta and Gata. The latter is of a philosophical nature; it is in it that the foundations of religion are set out. Zoroastrianism is dualistic in nature: it is the doctrine of the struggle between two antagonistic cosmic principles - Good and Evil.

The founder of Zoroastrianism is the ancient Iranian prophet Zoroaster (Zaratushtra, Zarathustra). It has not yet been conclusively established who this person really was. The exact time of his life is also not known. For a long time, Soviet historical science believed that Zoroaster did not exist at all. However, this provision has now been revised.

Zoroaster was born ca. 660 BC In the Gathas everything points to northwestern Iran as the homeland of Zoroaster, removed from contact with the urban civilizations of Babylonia and western Iran inhabited by the Persians and Medes. Zarathushtra probably lived and preached in Khorezm on the lower reaches of the Oxus.

In ancient Iranian literature he is presented as a priest who has the right to make sacrifices to the gods and perform rituals. In 630, Zoroaster went to a crowded festival, where he first received a revelation from Ahuramazda. After 10 years of preaching, Zoroaster converted in 618 BC. e. into his religion of King Gashtasnu (Kavi Vishtaspu). In addition, members of the royal family, Queen Khutaosa, his sons Aspandiar and Peshotan, brother Zarir, and the ministers Jamasp and Frashaoshtra adopted the religion of Zoroaster. Later the religion was accepted by all the inhabitants of Iran. In 583 BC. e. the prophet was killed by Bactrian nomads who fought against Kavi Vishtaspa.

In addition, there are other points of view on the life of Zoroaster:

1. about 6.5 thousand BC. e. (Pliny the Elder, Plato, Xanthus of Lydia, Diogenes Laertius);

2. According to the linguistic method, the comparison of the language of the Rig Veda and Gakht and the calculation of the antiquity of the Avesta language converge on the period of about 6 thousand BC. e;

3. According to the astronomical method, the positions of the stars recorded in the Avesta converge at 6 thousand BC. e;

4. some scientists, influenced by the Bible and to some extent archeology, find 1500 BC correct. e.

5. There are also indications of two Zoroasters who lived in the 6th thousand and the 7th-6th centuries. BC e. respectively.

To understand the essence of Zarathushtra's teachings, a few words should be said about the religion in which he was born and raised. Direct evidence of her has not survived, but many of her features seem to have been revived in the religion of the followers of Zoroaster.

The Indo-Iranian religion was a form of polytheism. Among the deities, or devas (literally “heavenly”, “celestial beings”), a special number of gods stood out here, regulating the moral state of society (Mitra, Varuna, etc.). Indo-Iranian society was divided into three classes: leaders and priests, warriors and simple farmers and shepherds. This class division was also reflected in religion: each of the listed classes had its own special gods. Asuras were associated with the first, highest class of leaders and priests. Animal blood, fire and the fermented juice of a certain plant (sauma) were sacrificed to the gods. These sacrifices, designed to ensure the well-being of a person and the prolongation of his family (which always played an important role in funeral rites), allowed him, as it were, to taste immortality in advance through the intoxication of sauma.

4th century
For the liturgical historian, the situation improves sharply from the middle of the next, 4th, century. This circumstance is explained by the very valuable and authoritative testimonies of such major church writers as St. Cyril of Jerusalem and St....

Spiritual and educational activities of the Oryol-Livensky diocese. Spiritual and educational work in state and secular general education and preschool institutions
In accordance with the Federal Law “On Freedom of Conscience and religious associations“, from September 1, 2001, in schools of the Oryol region, a special course “Fundamentals of Orthodox Culture” was introduced, as a regional component, consisting of three eight-part...

Relationships with the gods and the most important aspect of the life of the “great”
Before starting a conversation about the relationship between heroes and gods from the Tribes of the Goddess Danu, we should find out whether for the Celts the heroes themselves were divine beings? Indeed, in myths, despite the official veneration of the Tuatha Dé Danann, it is established...

Zoroastrianism as the eternal confrontation between Good and Evil.

The founder of Zoroastrianism is Zoroaster. Until recently, he was a mythological figure and it was believed that he never actually lived. But in Lately, after research it was proven that Zoroaster is a real man, who was born in northwestern Iran. Regarding the time of his life, briefly speaking, the facts differ: some believe that he lived in the 7-6 centuries. BC, others - in the 6th millennium BC. The officially recognized date of the emergence of Zoroastrianism is the 7th-6th centuries. BC, although the research carried out proves that the holy book Avesta was written around the 6th millennium BC.
Zarathushtra was a priest who made sacrifices to the ancient Iranian gods and performed rituals. At the age of approximately 30, he received a revelation from the god Ahuramazda. After which he began to preach a new religion. For 10 years he preached religion among the common people, but in 618 BC. he converted King Vishtaspa, his relatives and his immediate circle to Zoroastrianism. A little later, the entire population of Iran was converted to this religion. But 583 B.C. became tragic. Zarathushtra was killed by nomads from Bactria who fought against Vishtaspa.
Based on the doctrine of Zoroastrianism, in the beginning there was a Perfect World, filled with nothing but Light. Then Ahuramazda appeared in this world. After this, the supreme deity populated the world with Spiritual creatures, including negative characters who were created according to the Law of Polarity. The highest of them was Anhramanyu, who is the spirit of Darkness. According to the worldview of Zoroastrianism, the process of Creation lasted 12 thousand years:
- "Creation". This period lasted 6000 years. In the beginning, there were Perfect Spiritual Creatures. But the spirit of Darkness attacked the world of Light, but Darkness suffered a crushing defeat, and the spirit was shackled by Ahuramazda for 3000 years. From this time a period of 9000 years began, after its end evil will completely lose its strength and disappear. In the last 3 thousand years of this period, Ahuramazda designed the Spiritual version of creatures, on its basis he created material beings, perfect by nature;
- "Mixing." This period, just like the previous one, lasted 6000 years. In the first 3 thousand years, Anhramanyu again attacks the world of Light, as a result of which he manages to capture seven material beings. After this, a time of disorder and chaos begins, at the end of which the prophet Zarathushtra appears in the world and a 3000-year period of contradictions and the struggle between Good and Evil begins. This is precisely the main essence of Zoroastrianism. After these 3000 years are over, the Savior must be born. After which the Last Judgment will take place, then the Resurrection, and at the end of it all, the Birth of a renewed immortal body and the receipt of Immortality by beings recognized as righteous. As for Evil, it will be destroyed forever.
At the end of everything, time will disappear - it will cease to exist, and all creatures will acquire their original perfect form and spiritual state.
Ahuramazda is the supreme god in Zoroastrianism. His name consists of two parts: Ahura, means "Lord", and Mazda identifies him as "Omniscient". It is he who is the creator of all living and nonliving things in the entire Cosmos. He created the Laws by which life exists and does not interfere with the processes occurring on the basis of these Laws. There is no way to deceive Ahuramazda, he knows all the thoughts of people, those that have already happened and those that are just emerging in people’s heads. At the same time, he is a kind and forgiving god. If a person leads a righteous and fair life, then he helps him in every possible way in his business.
Man in Zoroastrianism is recognized as the most perfect material being. He was created in order to manage all the other creations of Ahuramazda, as well as to fulfill the Divine Mission. It is through the active action of man that the Resurrection will take place. Based on his purpose, man was created from 9 components: three of them are physical, three are semi-spiritual and three more are spiritual.
The essence of Zoroastrianism is dual: in it everything happens in unbreakable connection Evil and Good, and man takes the most active part in this process. Therefore, in a person's life great value plays purification and cleanliness. The corpses of Zoroastrians were never buried, because the land was sacred. The bodies of the dead were burned - fire had great cleansing power. A little later, empty towers began to be built. The corpses of Zoroastrians were dumped in them, and this function was not performed by Zoroastrians. The flesh was eaten by vultures, and the sun dried out the bones. After the tower was filled, it was filled with asphalt and abandoned.

Each religion began its existence in a certain age-old period. There are those that appeared before our era. There are those that began to exist not so long ago. Thinking about it, the question arises: “Which religion is the oldest?”

Zoroastrianism is the oldest religion in the world. If you believe the statements of scientists, then it is more than 7 thousand years old. It originated in Iran, and was revealed to the world by the prophet Zoroaster. It is he who is considered the founder of this ancient religion. A book was written about this religion a long time ago - Avesta. The language of presentation is Avestan, it is not used anywhere else, one might even say that it is dead.

History of origin

Zarathushtra (Zoroaster) was born a very kind and bright child. While his peers were doing dirty tricks, fighting, mocking someone weaker than them, Zoroaster was thinking about the meaning of life. Due to constant bullying, Zarathushtra set off on a journey. He walked wherever his eyes led him. He could not come to terms with this wrong world, where everything is not according to the laws, where killing and humiliating is the order of things.

Ahura Mazda, who was revered by all as the Lord of Wisdom, came to the aid of Zarathushtra and pushed him in the right direction. Zoroaster became a prophet who opened people's eyes and tried to lead them in the right direction. This is how this very ancient religion appeared, which few people remember, and most do not even know about its existence.

Holy book

Avesta - this book was written in gold ink. 12 thousand ox skins were used. So says the Pahlavi source. The book has three parts:

1. Yasna - all hymns and prayers are collected;
2. Yashna - requests and prayers to all deities;
3. Videvdat is an explanation of all rituals and religious beliefs.

Zoroastrianism basic ideas

Like any religion, this one has its own principles, so to speak. They are as follows:

• Fighting evil and saving lives is the main thing;
• You can eat whatever you want, there are no prohibitions;
• As soon as the child turned 7-10 years old, a ritual was carried out that prepared him for work;
• Haoma was a drink that had to be drunk near the sacrificial fire before the sacrifice and said a prayer;
• Temples were built that served to preserve fire. In these temples the fire was constantly burning and people approached it 5 times a day, trimmed the “wood” and said prayers.

Holidays

Religious holidays are also inherent in this religion. For example - vayu. It is celebrated on June 22, when the Sun enters 1 degree Cancer. This holiday of elemental spirits. This should be celebrated in nature, but the name itself comes from the deity of the light wind.

Another festival is Gahanbar Mitra. It is celebrated on October 16th. It is celebrated throughout the night, right up to sunrise. There is a tradition according to which 5 fires must be lit on this day.

Zoroastrians

Zoroastrianism is the first known prophetic religion in human history. The date and place of life of Asho Zarathushtra are not precisely established. Various researchers date the life of Zoroaster from the beginning of the 2nd millennium BC. e. until the 6th century BC e. Modern Zoroastrians They calculate chronology according to the Fasli calendar from the year of King Vishtaspa’s adoption of Zoroastrianism from Zoroaster himself. Zoroastrians believe that this event occurred in 1738 BC. e. “First faith” is the traditional epithet of Mazda Yasna.

Imaginary portrait of Zarathushtra. 18th century image.

Zoroastrianism arose among the Aryan peoples, apparently before their conquest of the Iranian plateau. The most likely place of origin of Zoroastrianism is northeastern Iran and part of Afghanistan, but there are scientific theories about the emergence of Zoroastrianism in Azerbaijan and in Central Asia on the territory of present-day Tajikistan. There is also a theory about the origin of the Aryans to the north - in the territory modern Russia: in the Perm region and the Urals. The Temple of the Eternal Flame - Ateshgah - has been preserved in Azerbaijan. It is located 30 km from the center of Baku, on the outskirts of the village of Surakhani. This territory is known for such a unique natural phenomenon as burning outlets of natural gas (gas, escaping, comes into contact with oxygen and ignites). In its modern form, the temple was built in the 17th-18th centuries. It was built by the Indian community living in Baku, professing the Sikh religion. A sanctuary of fire-worshipping Zoroastrians was located on this territory (approximately the beginning of our era). They gave an unquenchable fire mystical meaning and came here to worship the shrine.

The prophet's sermon had a pronounced ethical character, condemned unjust violence, praised peace between people, honesty and creative work, and also affirmed faith in the One God. The contemporary values ​​and practices of the Kawis, the traditional leaders of the Aryan tribes who combined priestly and political functions, were criticized. Zarathustra spoke of the fundamental, ontological opposition of good and evil. All phenomena of the world are represented in Zoroastrianism in the form of a struggle between two primordial forces - good and evil, God and an evil demon Angro Mainyu (Ahriman). Ahura-Mazda (Ohrmazd) will defeat Ahriman at the End of Times. Zoroastrians do not consider Ahriman to be a deity, which is why Zoroastrianism is sometimes called asymmetrical dualism.

Pantheon

All representatives of the Zoroastrian pantheon are called the word yazata (literally “worthy of veneration”). These include:

1. Ahura Mazda(Greek Ormuzd) (lit. “lord of wisdom”) - God, Creator, Supreme All-Good Personality;
2. Amesha Spanta(lit. "immortal saint") - the seven first creations created by Ahura Mazda. According to another version, Amesha Spenta is a hypostasis of Ahura Mazda;
3. Yazaty(in a narrow sense) - spiritual creations of Ahura Mazda of a lower order, patronizing various phenomena and qualities in the earthly world. The most revered yazats: Sraosha, Mithra, Rashnu, Verethragna;
4. Fravashi- heavenly patrons of righteous individuals, including the prophet Zarathustra.

The forces of good are opposed by the forces of evil:

Dogmatics and Orthodoxy

Zoroastrianism is a dogmatic religion with a developed orthodoxy, developed during the last codification of the Avesta in the Sasanian period and partly during the Islamic conquest. At the same time, a strict dogmatic system did not develop in Zoroastrianism. This is explained by the peculiarities of the doctrine, which is based on a rational approach, and the history of institutional development, interrupted by the Muslim conquest of Persia. There are a number of truths that every Zoroastrian needs to know, understand and acknowledge.

1. The existence of one, supreme, all-good God Ahura Mazda;
2. The existence of two worlds - Getig and Menog, earthly and spiritual;
3. The end of the era of mixing good and evil in the earthly world, the future arrival of Saoshyant (Savior), the final victory over evil, Frasho Kereti (transformation of the world at the End of Times);
4. Zarathushtra is the first and only prophet of Ahura Mazda in the history of mankind;
5. All parts of the modern Avesta contain revealed truth;
6. Sacred fires are the image of God on earth;
7. The Mobeds are the descendants of the first disciples of Zoroaster and the keepers of revealed knowledge. Mobeds perform liturgy, maintain sacred fires, interpret teachings, perform purification rituals;
8. All good beings have immortal fravashi: Ahura Mazda, yazats, people, animals, rivers, etc. The fravashi of people voluntarily chose incarnation in the earthly world and participation in the battle with evil;
9. Posthumous judgment, fair retribution, dependence of posthumous fate on earthly life;
10. The need to follow traditional Zoroastrian ritual practices to maintain purity and fight evil.

The most famous heretical movements in the history of Zoroastrianism were: Mithraism, Zurvanism, Manichaeism, Mazdakism. Zoroastrians deny the idea of ​​reincarnation and the cyclical existence of earthly and spiritual world. They always respected the animals in their horoscope. These were spiders, foxes, eagles, owls, dolphins and others. They tried not to harm or kill them in any way.

Hierarchy

Ranks

1. Sar-mobed or pehl. “bozorg dastur” (mobed zade)

In addition to regular ranks in the hierarchy, there are titles Ratu And Mobedyar .

Ratu is the defender of the Zoroastrian faith. Ratu is a step above mobedan mobeda, and is infallible in matters of faith.

Mobedyar is a Bekhdin educated in religious matters, not from the Mobed family. Mobedyar stands below Khirbad.

Sacred lights

In Zoroastrian temples, called in Persian “atashkade” (literally, house of fire), the unquenchable fire, temple servants watch around the clock to make sure it doesn’t go out. There are temples in which fire has been burning for many centuries. The Mobed family, which owns the sacred fire, bears all the costs of maintaining the fire and its protection and is not financially dependent on the help of the Bekhdins. The decision to establish a new fire is made only if the necessary funds are available. Sacred fires are divided into 3 ranks:

Zoroastrian temple

1. Shah Atash Varahram(Bahram) - Fire of the highest rank. Lights of the highest rank are established in honor of monarchical dynasties, great victories, as the highest fire of a country or people. To start a fire, you need to collect and clean 16 lights different types, which are combined into one during the consecration ritual. Only the highest priests, dasturs, can serve by the fire of the highest rank;
2. Atash Aduran(Adaran) - Fire of the second rank, established in settlements with a population of at least 1000 people in which at least 10 Zoroastrian families live. To establish a fire, it is necessary to collect and purify 4 fires from Zoroastrian families of different classes: priest, warrior, peasant, artisan. Various rituals can be performed near the Aduran fires: nozudi, gavakhgiran, sedre pushhi, services in jashnas and gahanbars, etc. Only mobeds can conduct services near the Aduran fires.
3. Atash Dadgah- The fire of the third rank should be maintained in local communities (villages, large families) that have a separate room, which is a religious court. In Persian this room is called dar ba mehr (lit. courtyard of Mithras). Mithra is the embodiment of justice. The Zoroastrian cleric, facing the fire of the dadgah, resolves local disputes and problems. If there is no mobed in the community, a hirbad can serve the fire. The dadgah fire is open to public access; the room where the fire is located serves as a meeting place for the community.

Mobeds are the guardians of the sacred fires and are obliged to protect them with all accessible ways, including with weapons in their hands. This probably explains the fact that Zoroastrianism quickly declined after the Islamic conquest. Many Mobeds were killed defending the fires.

Worldview

Zoroastrians see the meaning of their existence not so much in personal salvation, but in the victory of the forces of good over the forces of evil. Life in the material world, in the eyes of Zoroastrians, is not a test, but a battle with the forces of evil, which human souls voluntarily chosen before the incarnation. Unlike the dualism of the Gnostics and Manichaeans, Zoroastrian dualism does not identify evil with matter and does not oppose spirit to it. If the former strive to free their souls (“particles of light”) from the embrace of matter, then the Zoroastrians believe earthly world the best of two worlds, which was originally created by the saint. For these reasons, in Zoroastrianism there are no ascetic practices aimed at oppressing the body, dietary restrictions in the form of fasting, vows of abstinence and celibacy, hermitage, or monasteries.

Victory over the forces of evil is achieved through performing good deeds and observing a number of moral rules. Three basic virtues: good thoughts, good words and good deeds (humata, hukhta, hvartsha). Every person is able to determine what is good and what is evil with the help of Conscience (Pure). Everyone must participate in the fight against Angra Mainyu and all his minions. (On this basis the Zoroastrians destroyed all hrafstra- “disgusting” animals - predators, toads, scorpions, etc., allegedly created by Angra Mainyu). Only the one whose virtues (thought, said and done) exceed his evil deeds (evil deeds, words and thoughts - duzhmata, duzhukhta, duzhvartshta) is saved.

An important condition for the life of any Zoroastrian is the observance of ritual purity, which can be violated by contact with defiling objects or people, illness, evil thoughts, words or deeds. The corpses of people and good creatures have the greatest desecrating power. It is forbidden to touch them and it is not recommended to look at them. People who have been desecrated must undergo complex purification rites. The greatest sins are: burning a corpse on a fire, anal sex, desecration or extinguishing a sacred fire, killing a mobed or a righteous person.

According to Zoroastrians, at dawn on the third day after a person’s death, his soul is separated from his body and goes to the Chinvad Bridge, Bridge of Separation (Bridge solution), leading to heaven (in House of Songs). At the bridge, a posthumous trial takes place over the soul, in which the forces of good represent the Yazatas: Sraosha, Mithra and Rashnu. The trial takes place in the form of a competition between the forces of good and evil. The forces of evil give a list of a person’s evil deeds, proving their right to take him to hell. The forces of good give a list of good deeds performed by a person to save his soul. If a person's good deeds outweigh his bad ones by even a hair, the soul ends up in House of Songs. If evil deeds outweigh the soul, the soul is dragged to hell by the deva Vizaresha. If a person’s good deeds are not enough to save him, then the Yazat allocate a portion of good deeds from each duty performed by the Behdins. At the Chinwad Bridge, the souls of the dead meet Daena - their faith. To the righteous it appears as beautiful girl, helping to cross the bridge, she meets the scoundrels in the form of a terrible witch pushing them off the Bridge. Those who fall from the bridge are thrown into hell.

Zoroastrians believe that 3 saoshyants should come into the world ( savior). The first two saoshyants will have to restore the teaching given by Zarathushtra. At the end of time, before last battle the last saoshyant will come. As a result of the battle, Ahriman and all the forces of evil will be defeated, hell will be destroyed, all the dead - righteous and sinners - will be resurrected for the final judgment in the form of a trial by fire (a fiery ordeal). Those resurrected will pass through a stream of molten metal, in which the remnants of evil and imperfection will burn. The righteous will see the test as bathing in fresh milk, but the wicked will be burned. After the final judgment, the world will forever return to its original perfection.

Ritual practice

Zoroastrians place great importance on rituals and ceremonies. The main feature of Zoroastrian rituals is the fight against all impurity, material and spiritual. Dogs and birds may participate in some cleansing rituals. It is believed that these animals are not subject to desecration when coming into contact with a corpse and have the ability to drive out evil spirits with their presence and gaze.

Connections with other religions

It is believed that many principles of modern Abrahamic religions, as well as northern Buddhism, may have been borrowed from Zoroastrianism.

The Christian Gospels mention an episode of the “worship of the Magi” (most likely religious sages and astronomers). It has been suggested that these magi could have been Zoroastrians.

In addition, in Zoroastrianism, as in Judaism, Christianity and Islam, there is no idea of ​​cyclicality - time goes in a straight line from the creation of the world to the final victory over evil, there are no repeating world periods.

Current situation

According to estimates, the approximate number of adherents of Zoroastrianism in the world is about 200 thousand people. 2003 was declared by UNESCO as the year of the 3000th anniversary of Zoroastrian culture.

• The Navruz holiday is still national holiday in everything Muslim world. The Navruz holiday is celebrated on March 21, the day of the spring equinox. On festive table Navruz always includes sumalak, brewed from sprouted wheat sprouts.

In Kazakhstan, a soup called Nauryz-kozhe, consisting of 7 components, is prepared for the holiday. In Azerbaijan, there should be 7 dishes on the festive table, the names of which begin with the letter “C”. For example, semeni (dishes made from sprouted wheat), sud (milk), etc. A few days before the holiday, sweets (baklava, shekerburu) are baked. Painted eggs are also an obligatory attribute of Nowruz.

• The giant Simurgh, the sacred bird of Zoroastrianism, is the main element of the logo of the rock band Freddie Mercury, a Parsi by birth who, being from Zanzibar, adhered to the Zoroastrian faith. The giant Simurgh is also depicted on the coat of arms of the Republic of Uzbekistan and is called the “Humo” bird (bird of happiness).

• One of the fundamental elements of the video game Prince of Persia (2008) is a simplified version of Zoroastrianism - a personal confrontation between Ohrmazd and Ahriman.

• The world of Alexander Zorich’s tetralogy “Tomorrow’s War” includes the space civilization of Clones, which broke away from humanity and, as a result of the phenomenon of “retrospective evolution,” returned to Zoroastrianism. Based on this book series, the computer games “Tomorrow the War” and “Tomorrow the War” were made. Factor K", where Zoroastrianism is also mentioned.

Notes

Literature

• Boyce M. Zoroastrians. Beliefs and customs. M.: Main editorial office of oriental literature of the Nauka publishing house, 1988.
• Kulke, Eckehard: The Parsees in India: a minority as agent of social change. München: Weltforum-Verlag (= Studien zur Entwicklung und Politik 3), ISBN 3-8039-00700-0
• Ervad Sheriarji Dadabhai Bharucha: A Brief sketch of the Zoroastrian Religion and Customs
• Dastur Khurshed S. Dabu: A Handbook on Information on Zoroastrianism
• Dastur Khurshed S. Dabu: Zarathustra an his Teachings A Manual for Young Students
• Jivanji Jamshedji Modi: The Religious System of the Parsis
• R. P. Masani: The religion of the good life Zoroastrianism
• P. P. Balsara: Highlights of Parsi History
• Maneckji Nusservanji Dhalla: History of Zoroastrianism; dritte Auflage 1994, 525 p, K. R. Cama, Oriental Institute, Bombay
• Dr. Ervad Dr. Ramiyar Parvez Karanjia: Zoroastrian Religion & Ancient Iranian Art
• Adil F. Rangoonwalla: Five Niyaeshes, 2004, 341 p.
• Aspandyar Sohrab Gotla: Guide to Zarthostrian Historical Places in Iran
• J. C. Tavadia: The Zoroastrian Religion in the Avesta, 1999
• S. J. Bulsara: The Laws of the Ancient Persians as found in the “Matikan E Hazar Datastan” or “The Digest of a Thousand Points of Law”, 1999
• M. N. Dhalla: Zoroastrian Civilization 2000
• Marazban J. Giara: Global Directory of Zoroastrian Fire Temples, 2. Auflage, 2002, 240 p, 1
• D. F. Karaka: History of The Parsis including their manners, customs, religion and present position, 350 p, illus.
• Piloo Nanavatty: The Gathas of Zarathushtra, 1999, 73 p, (illus.)
• Roshan Rivetna: The Legacy of Zarathushtra, 96 p, (illus.)
• Dr. Sir Jivanji J. Modi: The Religious Ceremonies and Customs of The Parsees, 550 Seiten
• Mani Kamerkar, Soonu Dhunjisha: From the Iranian Plateau to the Shores of Gujarat, 2002, 220 p
• I.J.S. Taraporewala: The Religion of Zarathushtra, 357 p
• Jivanji Jamshedji Modi: A Few Events in The Early History of the Parsis and Their Dates, 2004, 114 p
• Dr. Irach J.S.Taraporewala: Zoroastrian Daily Prayers, 250 p
• Adil F.Rangoonwalla: Zoroastrian Etiquette, 2003, 56 p
• Rustom C Chothia: Zoroastrian Religion Most Frequently Asked Questions, 2002, 44 p