Zoroastrianism and Judaism/Chapter 1

ZRATHDUSTRA was a real character. Darmesteler and Edward Meyer maintain^[1] he was a mere myth. But they fail to distinguish the Zarathustra of the later literature from the Zarathustra of the Gathas. Zarathustra is portrayed in the Gathas as a man of stirring individuality, teaching, exhorting and evidently exercising a strong influence on all in his presence.^[2] He is pictured as a man with strong human feelings, whose only trust is in God.^[3] That he was a prophet and a reformer the growth of his religion will show.^[4] The later portions of the Avesta represent Zarathustra in a more distant light, with somewhat of a veil of sanctification thrown around him, which serves rather to conceal than to reveal his personality. It ought not to be a matter of surprise that miraculous circumstances should be connected with him in this later literature.^[5] Lapse of time has encircled other men, especially in the east, with superhuman attributes and ​deeds.

The date of Zarathustra was fixed by some classical writers at 6,000 B. C.^[6] This was perhaps due to the Greeks’ misunderstanding statements of the Persians regarding Zarathustra’s millenium in the great world period of 12,000 years. Other ancient writings connected Zarathustra with the mythological Semiramis and Ninus, with Nimrod and Abraham.^[7] The direct Zoroastrian tradition^[8] is clear and strong in placing Zarathustra’s date between 250 and 300 years before the time of Alexander, which would be in the late seventh century or the earlier half of the sixth century, and before the Achaemenian dynasty. This view which is also in harmony with the most recent scholarship, seems the most reasonable to adopt.^[9]

The familiar form of the prophet’s name, Zoroaster is from the Latin Zoroastres, which in turn is modelled after the Greek Zwsoá’s Tsns. In the Pahlavi texts the usual form is Zaratust, of which modern Persian has a variety of expressions. All of these are variations of the Avestan Zarathustra. It is a prosaic name and perhaps means old camel: The family designation was Spitâma.

In Zarathustrian literature, there is general unanimity in fixing Zarathustra’s birthplace in West ​Iran, either in Adarbaijan or in Media.^[10] He seems to have been “without honor in his own country,” and to have wandered in different places engaged in labors.^[11] Many details of Zarathustra’s early life and of his later experiences are given in Pahlavi literature.^[12] He is the son of Powmshaspa and Dughedha. His lineage and ancestry are traced in detail. His life is a series of marvels. Omens and prodigies attend his birth. Sorcerers and enchanters endeavor to destroy the young child, but all their efforts are fruitless. Necromancy, sorcery and the black art are constantly resorted to, all of which Zarathustra defies. He even rebukes his father for yielding to such influence.

At about twenty, he withdraws and gives himself to thought and meditation. This is the period of preparation common to all great teachers. At the age of thirty when he is by the river Avetak the revelation comes.^[13] It is parallel to the vision of Daniel.^[14] The archangel Vohumanah (good thought), the Gabriel of the faith, appears and leads Zarathustra to a conference with Ahura Mazda, which is the first of seven^[15] visions with hallowed communings, which he enjoys during the next ten years. After the first vision, he preaches reform to the heretical priesthood and people of the land, but ​with no success.

In disappointment he wanders for years, and his first convert was not won till after ten years. He was his own cousin, Maidhyo-Mah.^[16] At the bidding of Ahura Mazda, Zarathustra now goes to the court of Vishtaspa. Here after discouragements for two years, by a miracle finally being performed on the king’s favorite horse, the king is won for the faith.^[17] Vishtaspa becomes a great helper in propagating the religion through Iran and beyond.^[18] The pictures given in the Gathas of the court scenes are striking. The voice of the reformer curses the daevas and the ungodly, and promises to the righteous the rewards of heaven.^[19] Zarathustra speaks not only as a reformer, but as a prophet of Ahura Mazda he announces a new doctrine to man.^[20]

The religion spread rapidly after the conversion of Vishtaspa. The holy wars against the Hyaoman leader Arejat-Aspa, who twice invaded Iran formed the great events of the last ten years of Zarathustra’s life.^[21] The victory for the faith was complete and the religion became finally established. It was during the second invasion that Zarathustra probably perished, at the age of seventy-seven, (perhaps in ​B. C. 563). Pahlavi texts always speak of a murderer.^[22]

After the death of Zarathustra the religion continued to spread.^[23] Had it not been for Marathon, Salamis, and Plataea the worship of Ahura Mazda might have extended into Europe. The greatest teacher who rose was Saena,^[24] who lived in the first and second centuries after Zarathustra. It was his disciples, Alexander overthrew when he came in his world conquest. He brought ruin by the sword and burned the books of the Avesta. It was a dark period for the religion. But with the national power broken, the sacred books burned, Zoroastrianism lived on, and in the third century A. D., it rose to supremacy again through the Sassanian empire. (226-651 A.D.). Sects like the Manichaean arose, heresies like that of Mazdak came in, but the religion held its old glory till in the seventh century, it was almost blotted out by the armies of Mohammed.

Only about ten thousand true followers of Zarathustra are to be found still in the old Persian home. Others had preferred exile to conversion to Islam, and took refuge in India, where they found safety, peace and freedom to worship Ormazd. The Parsces of Bombay, their true descendants, number about ninety thousand. They are a flourishing community and faithful to the ancient creed.