In this sense Zoroastrianism is often referred to as the faith of Ormazd or as Mazdaism.
Numerous coincidences with the Indian religion survive in Zoroastrianism, side by side with astonishing diversities.
18 It is not however certain that these doctrines of Zoroastrianism were developed at so early a date.
The period of syncretism has fully come, and Zoroastrianism in particular, more indirectly than directly, is exercising an attractive power upon the Jews.
In the West, among the Medes and Persians, the guardianship Th and ministry of Zoroastrianism is vested in an exclusive e priesthoodthe Magians.
Of course, if Darmesteter was right in seeing a Greek element in Zoroastrianism, Greek influence must still have operated under the new dynasty, which recognized the national religion.
So in Zoroastrianism the dualism is not ultimate, for Ahriman and Ormuzd are represented as the twin sons of Zervana Akarana, i.e.
And all his successors, as proved by their inscriptions and by Greek testimony, were zealous adherents of the pure word of Zoroastrianism; which consequently must already have been accepted in the west of Iran.
Where erected; and, to the prophet also, the Fire-kindlers (al/lravan) were the ministers and priests of the true religion and the intermediaries between God and man; at last in the popular mind, Zoroastrianism was identified with Fire-worship pure and simple, inadequate though the term in reality is, as a description of its essentials.
Buddhism and Zoroastrianism have been wedded in the state religion, and, in characteristic rndian fashion, are on the best of terms with one another, precisely as, in the Chinese Empire at the present day, we find the most varied religions, side by side, and on an equal footing.
It was in the third century that the cult of Mithras, with its mysteries and a theology evolved from Zoroastrianism, attained the widest diffusion in all Latin-speaking provinces of the Roman dominion; and it even seemed for a while as though the Sot invictus Mithras, highly favored by the Caesars, would become the official deity-in-chief of the empire.
Tance far greater than previously; henceforward, the great commandment of Zoroastrianism, as of Judaism, is to combat the heresie1
This religious development was most strongly influenced by the fact that, meanwhile, a powerful opponent of Zoroastrianism had arisen with an equally zealous propagandism and an Relation equal exclusiveness and intolerance.
The introduction of Zoroastrianism was abandoned; Christianity was already far too deeply rooted.
Bahram, however, was worsted; and in the peace of 422 Persia agreed to allow the Christians free exercise of their religion in the empire, while the same privilege was accorded to Zoroastrianism by Rome.
Defection from Zoroastrianism was punished with death, and therefore also the proselytizing of the Christians, though the Syrian martyrologies prove that the kings frequently ignored these proceedings so long as it was at all possible to do so.
In its present form, however, the Avesta is only a fragmentary remnant of the old priestly literature of Zoroastrianism, a fact confessed by the learned tradition of the Parsees themselves, according to which the number of Yashts was originally thirty.
Zoroastrianism is frequently given as another, but hardly corrrectly.
So the revival of Zoroastrianism came from Persis.
Abdallah, was converted from Zoroastrianism to Islam.
In the Avesta, after the separation of the Iranian stock from the Hindu and the rise of Zoroastrianism, which elevated Ormazd to the summit of the Persian theological system, his role was more distinct, though less important; between Ormazd, who reigned in eternal brightness, and Ahriman, whose realm was eternal darkness, he occupied an intermediate position as the greatest of the yazatas, beings created by Ormazd to aid in the destruction of evil and the administration of the world.
He preserves a strange and significant silence with regard to Ahura-mazda, the supreme God of Zoroastrianism, and in fact can hardly have been a Zoroastrian believer at all.
Bib., " Creation," § 9; " Zoroastrianism," §§ 20, 21.
Zoroastrianism is not a nature religion, but the result of a reform which never, under the old empire, thoroughly penetrated the masses; and the priesthood, as it was not based on family tradition, did not form a strict hereditary caste.
As there can be scarcely any doubt that it was in these regions, where the fertile soil of the mountainous country is everywhere surrounded and limited by the Turanian desert, that the prophet Zoroaster preached and gained his first adherents, and that his religion spread from here over the western parts of Iran, the sacred language in which the Avesta, the holy book of Zoroastrianism, is written, has often been called "old Bactrian."
In this creed of Zoroastrianism three important points are especially to be emphasized: for on them depend its peculiar characteristics and historical significance :
In contrast with Judaism, Zoroastrianism did not enter the lists against all gods save its own, but found no difficulty in recognizing them as subordinate powershelpers and servants of Ahuramazda.
The man who thinks thus knows no compromise, and so Zoroastrianism and Christianity confronted each other as mortal enemies.
There were also at the same time followers of Zoroastrianism, of Nestorian Christianity, and even of Manichaeism.
This material world is no longer, as in Zoroastrianism, essentially a creation of the good God, but the powers of evil have created it with the aid of some stolen portions of light.
Zoroastrianism, in fact, is the first creed to work by missions or to lay claim to universality of acceptance.
Zoroastrianism was the national religion of Iran, but it was not permanently restricted to the Iranians, being professed by Turanians as well.