Zoroastro Antes Del Judaismo

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ZOROASTRIANISM:
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By: Kaufmann Kohler, A. V. W. Jackson Like 480 Share
Table of Contents
Tenets of the Faith.

The Kingdoms of Good and Evil.
Millennial Doctrines.
Ethical Teachings and Religious Practises.
Priesthood and Ritual.
Resemblances Between Zoroastrianism and Judaism.
Causes of Analogies Uncertain.
The religion of ancient Persia as founded by Zoroaster; one of the world's great faiths that bears the closest
resemblance to Judaism and Christianity. According to the tradition in the Parsee books, Zoroaster was born in 660
B.C. and died in 583; but many scholars claim that he must have flourished at a much earlier time. All investigators,
however, are agreed that his teachings were generally in force throughout Iran before the time of the Jewish
Captivity. His name in its ancient form in the Avesta is "Zarathustra," and in later Persian, "Zardusht"; the form
"Zoroaster," which is now common, has been adopted from the Greek and Latin "Zoroastres." The native country of
the prophet is now believed to have been Media, in western Iran, and there are reasons for claiming that his
birthplace was in the province of Atropatene, the modern Azerbaijan; but much of his ministry, or rather most of his
prophetic career, was passed in eastern Iran, especially in the region of Bactria, where he won a powerful patron for
his religion. This defender of the faith was a king named Vishtaspa, or Gushtasp, a name identical with that of
Hystaspes, the father of Darius, although the two personages are not to be confounded, as has sometimes been done.
Tenets of the Faith.
Zoroaster was originally a Magian priest, but he appears to have reformed or purified the creed of the Magi. His
religious teachings are preserved in the Avesta. The character of the Persian religion before Zoroaster's time is not
known, but a comparison with that of India shows that it must have had much in common with the early religion of
the Hindus. It may be presumed that it was a modified nature-worship, with polytheistic features and some traces of
demonistic beliefs. Herodotus ("Hist." i. 131 et seq.) states that the Persians from the earliest times worshiped the
sun, moon, stars, and earth, and the waters and wind, and he intimates in precise words that they had borrowed
certain religious elements from the Assyrians. One or two superstitious practises which he describes, such as the
propitiation of the powers of evil (ib. iii. 35, vii. 114), show survivals of demoniacal rites, against which Zoroaster
so strongly inveighed; and the account which he gives of the Magian ceremonies is quite in accordance with
Zoroastrianism.
The Kingdoms of Good and Evil.
One of the characteristic features of Zoroastrianism is the doctrine of dualism, recognizing the powers of good and
evil as two personified principles at war with each other. Ahuramazda, or Ormuzd ("the Wise Lord"), leads the
forces of good; Angra-Mainyu, or Ahriman ("the Spiritual Enemy"), heads the hosts of evil. Bands of angels and
archangels follow the divine leader, while troops of demons and archfiends hasten after the evil lord. The archangels
are six in number and are called by the general name Amesha Spentas ("Immortal Holy Ones"); they are
personifications of virtues and abstract ideas, and are named Vohu Manah ("Good Mind"), Asha Vahishta ("Perfect
Righteousness"), Khshathra Vairya ("Wished-for Kingdom"), Spenta Armaiti (a feminine personification of harmony
and the earth), Haurvatat ("Health," "Salvation"), and Ameretat ("Immortality"). The angels and lesser divine beings
are termed Yazatas ("Worshipful Ones") and are very numerous, although twenty-one of them are more prominent
than the rest; these include divine embodiments of the sun, moon, stars, fire, earth, water and air, the spirits of the
righteous (called "fravashis"), and also several abstract concepts, like victory, religion, kingly glory, and the divinity
known as Mithra, an incarnation of light and truth. The rabble of hell, led by Ahriman, is ill organized, and the chief
archfiend, after Ahriman himself, is the demon Aeshma (Dæva), a name which is thought to be found in the Book of
Tobit as Asmodeus, although this view is not accepted by some (see Asmodeus). In addition to the six archfiends
there is a legion of minor fiends and demons ("dæva," "druj").
Millennial Doctrines.
The conflict between the opposing kingdoms of light and darkness forms the history of the world, which lasts for
12,000 years and is divided into four great eons. The first 3,000 years is the period of spiritual existence. Ormuzd
knows of Ahriman's coexistence, and creates the world first in a spiritual state before giving it a material form, the
"fravashis" being the models of the future types of things. Ahriman is ignorant of his great rival's existence, but on
discovering this he counter-creates the hosts of demons and fiends. In the second 3,000 years, while Ahriman and his
host have been confounded by Ormuzd, the latter creates the world in its material form, and the world is then
invaded by Ahriman. The third 3,000 years is the period of conflict between the rival powers and the struggle for the
soul of man, until Zoroaster comes into the world. His birth inaugurates a new era, and the fourth and last 3,000
years begins. These final millennial eras are presided over by Zoroaster himself and his three posthumous sons, who
are to be born in future ages in an ideal manner, the last being the Messiah called Saoshyant ("Savior," "Benefactor";
lit. "he who will benefit and save the world"). In its general bearings this dualistic scheme of the universe is
theologically monotheistic in so far as it postulates the final predominance ofOrmuzd; and it is optimistic in its
philosophy, inasmuch as it looks for a complete regeneration of the world.
In all this struggle man is the important figure; for the ultimate triumph of right depends upon him. He is a free agent
according to Zoroaster ("Yasna," xxx. 20, xxxi. 11), but he must ever be on his guard against the misguidance of
evil. The purpose of Zoroaster's coming into the world and the aim of his teaching are to guide man to choose aright,
to lead him in the path of righteousness, in order that the world may attain to ultimate perfection. This perfection
will come with the establishment of the Good Kingdom (Avesta, "Vohu Khshathra"), the Wished-for Kingdom
(Avesta, "Khshathra Vairya"), or the Kingdom of Desire (Avesta, "Khshathra Ishtōish"). When this shall come to
pass the world will become regenerate (Avesta, "Ahūm Frashem Kar"; or "Frashōkereti"); a final battle between the
powers of good and evil will take place; Ahriman and his hosts will be routed; and good shall reign supreme
("Yasht," xix. 89-93; Bundahis, xxx. 1-33). The advent of the Messiah (Saoshyant) will be accompanied by the
resurrection of the dead and the general judgment of the world, which thenceforth will be free from evil and free
from harm.
Ethical Teachings and Religious Practises.
The motto of the Zoroastrian religion is "Good thoughts, good words, good deeds" (Avesta, "Humata, hūkhta,
hvarshta"). Man in his daily life is enjoined to preserve purity of body and soul alike. He is to exercise scrupulous
care in keeping the elements earth, fire, and water free from defilement of any kind. Truth-speaking and honest
dealing are made the basis of every action; kindliness and generosity are virtues to be cultivated; and agriculture and
cattle-raising are prescribed as religious duties. Marriage within the community of the faithful, even to wedlock with
blood relatives, is lauded; and according to the Avesta ("Vendidād," iv. 47), "he who has a wife is to be accounted far
above him who has none; and he who has children is far above the childless man."
In disposing of the dead, it is unlawful to burn or bury the body or to throw it into water, as any of these modes of
disposal would defile one of the sacred elements; the dead must therefore be exposed in high places to be devoured
by birds and dogs, a custom which is still observed by the Parsees and Gabars in their "Towers of Silence."
Priesthood and Ritual.
In religious matters the priesthood was supreme in authority, and the sacerdotal order was hereditary. The Mobeds
and Herbeds were the Levites and Kohanim of Zoroastrianism. The name for priest, "athaurvan," in the Avesta
corresponds to "atharvan" in India; the Magi were a sacerdotal tribe of Median origin. In acts of worship (Avesta,
"Yasna") animal sacrifices were sometimes offered, especially in more ancient times, but these immolations were
subordinate and gave place more and more to offerings of praise and thanks-giving accompanied by oblations of
consecrated milk, bread, and water. The performance of these rites was attended by the recitation of long litanies,
especially in connection with the preparation of the sacred drink "haoma," made from a plant resembling the Indian
"sōma," from which an exhilarating juice was extracted. It has been thought that the twigs (Avesta, "baresman";
modern Persian, "barsom") employed by the Zoroastrian priests in their ritual are alluded to as the "branch" held to
the nose by the sun-worshipers in the vision of Ezekiel (viii. 16-17); and the consecrated cake (Avesta, "draonah";
modern Persian, "darūn") has been compared with the Hebrew showbread.
Resemblances Between Zoroastrianism and Judaism.
The points of resemblance between Zoroastrianism and Judaism, and hence also between the former and
Christianity, are many and striking. Ahuramazda, the supreme lord of Iran, omniscient, omnipresent, and eternal,
endowed with creative power, which he exercises especially through the medium of his Spenta Mainyu ("Holy
Spirit"), and governing the universe through the instrumentality of angels and archangels, presents the nearest
parallel to Yhwh that is found in antiquity. But Ormuzd's power is hampered by his adversary, Ahriman, whose
dominion, however, like Satan's, shall be destroyed at the end of the world. Zoroastrianism and Judaism present a
number of resemblances to each other in their general systems of angelology and demonology, points of similarity
which have been especially emphasized by the Jewish rabbinical scholars Schorr and Kohut and the Christian
theologian Stave. There are striking parallels between the two faiths and Christianity in their eschatological
teachings—the doctrines of a regenerate world, a perfect kingdom, the coming of a Messiah, the resurrection of the
dead, and the life everlasting. Both Zoroastrianism and Judaism are revealed religions: in the one Ahuramazda
imparts his revelation and pronounces his commandments to Zarathustra on "the Mountain of the Two Holy
Communing Ones"; in the other Yhwh holds a similar communion with Moses on Sinai. The Magian laws of
purification, moreover, more particularly those practised to remove pollution incurred through contact with dead or
unclean matter, are given in the Avestan Vendïdād quite as elaborately as in the Levitical code, with which the
Zoroastrian book has been compared (see Avesta). The two religions agree in certain respects with regard to their
cosmological ideas. The six days of Creation in Genesis find a parallel in the six periods of Creation described in the
Zoroastrian scriptures. Mankind, according to each religion, is descended from a single couple, and Mashya (man)
and Mashyana are the Iranian Adam (man) and Eve. In the Bible a deluge destroys all people except a single
righteous individual and his family; in the Avesta a winter depopulates the earth except in the Vara ("enclosure") of
the blessed Yima. In each case the earth is peopled anew with the best two of every kind, and is afterward divided
into three realms. The three sons of Yima's successor Thraetaona, named Erij (Avesta, "Airya"), Selm (Avesta,
"Sairima"), and Tur (Avesta, "Tura"), are the inheritors in the Persian account; Shem, Ham, and Japheth, in the
Semiticstory. Likenesses in minor matters, in certain details of ceremony and ritual, ideas of uncleanness, and the
like, are to be noted, as well as parallels between Zoroaster and Moses as sacred lawgivers; and many of these
resemblances are treated in the works referred to at the end of this article.
Causes of Analogies Uncertain.
It is difficult to account for these analogies. It is known, of course, as a historic fact that the Jews and the Persians
came in contact with each other at an early period in antiquity and remained in more or less close relation
throughout their history (see Avesta; Media; Persia). Most scholars, Jewish as well as non-Jewish, are of the opinion
that Judaism was strongly influenced by Zoroastrianism in views relating to angelology and demonology, and
probably also in the doctrine of the resurrection, as well as in eschatological ideas in general, and also that the
monotheistic conception of Yhwh may have been quickened and strengthened by being opposed to the dualism or
quasi-monotheism of the Persians. But, on the other hand, the late James Darmesteter advocated exactly the opposite
view, maintaining that early Persian thought was strongly influenced by Jewish ideas. He insisted that the Avesta, as
we have it, is of late origin and is much tinctured by foreign elements, especially those derived from Judaism, and
also those taken from Neoplatonism through the writings of Philo Judæus. These views, put forward shortly before
the French scholar's death in 1894, have been violently combated by specialists since that time, and can not be said
to have met with decided favor on any side. At the present time it is impossible to settle the question; the truth lies
probably somewhere between the radical extremes, and it is possible that when knowledge of the Assyrian and
Babylonian religion is more precise in certain details, additional light may be thrown on the problem of the source of
these analogies, and may show the likelihood of a common influence at work upon both the Persian and Jewish
cults.
Bibliography:
For general works on the subject consult bibliographies under articles Avesta, Media, and Persia.
Special works on Zoroaster and the religion: Jackson, Zoroaster the Prophet of Ancient Iran, New York, 1899;
idem, Die Iranische Religion, in Geiger and Kuhn, Grundriss der Iranischen Philologie, Leipsic, 1904;
Justi, Die Aelteste Iranische Religion und Ihr Stifter Zarathustra, in Preussische Jahrbücher, lxxxviii. 55-86,
231-262, Berlin, 1897;
Lehmann, Die Parsen, in Chantepie de la Saussaye, Lehrbuch der Religionsgeschichte, 3d ed., Tübingen,
1905;
idem, Zarathustra, en Bog om Persernes Gamle Tro, pp. 1-2, Copenhagen, 1899, 1902;
Tiele, Geschichte der Religion: Die Religion bei den Iranischen Völkern, vol. ii., section 1, translated by
Gehrich, Gotha, 1898 (English transl. by Nariman in Indian Antiquary, vols. xxxii. et seq., Bombay, 1903).
Particular treatises on the analogies between Zoroastrianism and Judaism: Schorr, in He-Ḥaluẓ, ii.-v.;
Kohut, Ueber die Jüdische Angelologie und Dämonologie in Ihrer Abhängigkeit vom Parsismus, Leipsic,
1866;
idem, Was Hat die Talmudische Eschatologie aus dem Parsismus Aufgenommen? in Z. D. M. G. xxi. 552-591;
De Harlez, Avesta, Introduction, pp. ccv.-ccvi., ccix., Paris, 1881;
Spiegel, Eranische Alterthumskunde, ii. 17, 19, 26, 34, 40, 50 et seq., 63-65, 75, 117, 166 et seq., 169-171,
Leipsic, 1878;
Darmesteter, La Zend-Avesta, iii., Introduction, pp. lvi.-lxii., Paris, 1893;
S. B. E. 2d ed., iv., Introduction, pp. lvii.-lix.;
Cheyne, Origin and Religious Concepts of the Psalter, London, 1891;
Aiken, The Avesta and the Bible, in Catholic University Bulletin, iii. 243-291, Washington, 1897;
Stave, Einfluss des Parsismus auf das Judenthum, Haarlem, 1898;
Söderblom, La Vie Future d'Après le Mazdeisme, Paris, 1901;
Böklen, Verwandschaft der Jüdisch-Christlichen mit der Parsischen Eschatologie, Göttingen, 1902;
Moulton, in Expository Times, ix. 351-359, xi. 257-260, and in Journal of Theological Studies, July, 1902, pp.
514-527;
Mills, The Avesta, Neoplatonism and Philo Judœus, i., Leipsic, 1904;
Moffat, Zoroastrianism and Primitive Christianity, in Hibbert Journal, 1903, i. 763-780.
K. A. V. W. J.
16 Comments Sort by Oldest
Add a comment...
Benjamin Rettig
Very interesting! Read it before heading to the Israeli Museum.
Like · Reply · 2 · 6y
Ron Eller
I SURE WILL - THANKS A LOT.
Like · Reply · 6y
Fuad Efendi
I recently found that so popular eight-point star and crescent... are indeed symbols of God of
Love... Nothing related to Islam nor to Turkish... Two intercepting squares are symbols of Morning
Star, and Evening Star (planet Venus); and when they are together (with Moon) Moon becomes
very thin visually (Crescent) - Venus is the planet closest to Sun. God of Love...
Like · Reply · 5y
Kate Smorty
All prophets, all religions, are searching for the truth--they all say we should be good and do good-
-so why do we argue about peripheral details?
Alex Zhang
Paul Sauls Well, surely Christianity was not ALWAYS the one single valid religion; the
Israelites weren't Christian, were they, yet they kept the faith in God alive for thousands of
years...
Ramona Lewallen
Paul Sauls You might enjoy audio enlightenments read of, The Essene Gospel of Peace,
in four books.
Andy Smith
Be good and do good are always preferred, but what if one does not do good/be good?
This might be a relevant peripheral detail.
What happens to a Hitler, or a serial killer with no remorse or conscience?
Like · Reply · 2y
Show 4 more replies in this thread
Jane LaLone
My ex-husband worked with a man who was Parsi, but I knew nothing about what that meant, and
at the time I wasn't even curious. He gave me a tape of Parsi music. I wish I could reconnect with
him and learn what I believe I was supposed to learn then. I do remember he was a very gentle
man, a soft spoken man. It would mean so much more to learn about Zoroastrianism through an
individual than by reading text!
Joseph Johnson
I think Parsi and the 3great monotheistic faiths are related. In fact it seems all religions
are.descsended from 1faith.
Sonja Foxe
1) Zoroaster & Zarathustra -- 2 different dudes -- Zarathustra predates Abraham -- name means
camel driver while Zoroaster means star gazer in Greek. I believe the prophet Daniel was
Zoroaster -- he taught the Median/Persian Magi the sacred arts of Babylon -- Astrology. There is
evidence in Herodotus that the Magi which accompanied Cyrus (beloved of Ahura Mazda) were
necessary for ritual to be effective, while those who accompanied Xerxes attempted to predict the
outcome of battle from the sun & moon (eg astrology). For this, Cyrus appointed Daniel as Chief
outcome of battle from the sun & moon (eg astrology). For this, Cyrus appointed Daniel as Chief
Magus.
Like · Reply · 3y
Alex Zhang
Sometimes I can't help but wonder whether things might be different between Israel and Iran
today had Persia remained Zoroastrian. If I may ask, what do most Jews today think of
Zoroastrianism and its followers?
Like · Reply · 3y
Yechiel Shlipshon
Great respect.
Like · Reply · 1y
Nathaniel Orteza
Judaism is recent compared to Zarathustra's religion. What were exiled to Babylon were the
Hebrews and from there Zionism was born (Jews) where it meet the religion of King Cyrus after
the defeat of King Nebuchadnezzar, and who were taken to Persia and was influenced very much
by the Persians for staying almost a hundred years, and BTW, King Cyrus was called the Christ in
the book of Isaiah.
Alfred Cucchiara
Respectfully disagree. Judaism began with the renaming of Jacob to Israel. His sons
constituted the tribes of Israel, and these people settled in Egypt following a widescale
famine. Moses appeared in late 1500 BCE, before Zoroaster, who was born around 660
BCE (Jewish Encyclopedia). Zoroaster obtained most of his theological ideas some
hundred years after Moses and "borrowed" Moses' ideas to bring fame and authority to
himself, as per the extensive 19th century research of French scholar James
Darmesteter.
John Lo
I think the six Archangels should be more accurately described as the Seven Divine Sparks from
the Creator or the Seven Great Spirits of Ahura Mazda or the Seven Aspects of Divinity.
They are divine and are:
Spenta Mainyu- the Holy Spirit- Assar-i Roshani
Vohu Manah- Good Mind
Asha Vahishta- Universal Truth and order
Khsharthra- Dominion
Armaiti- Benevolence
Haurvatat- Salvation
Ameretat- Immortality… See More
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ZOROASTRIANISM - JewishEncyclopedia.

com 03/03/2019 01(51

- Phrase search: "names of god"

Tenets of the Faith.

Tenets of the Faith.

The Kingdoms of Good and Evil.

Ethical Teachings and Religious Practises.

Priesthood and Ritual.

Resemblances Between Zoroastrianism and Judaism.

Causes of Analogies Uncertain.

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