The emergence of zoroastrianism and its founder. History of Zoroastrianism What kind of religion Zoroastrianism

· Hindukush religion · Hinduism · Buddhism · Zoroastric
Ancient literature Vedas · Avesta

Zoroastric - The term of European science originating from the Greek pronunciation name of the founder of religion. Another European name mazdisism, which is happening on behalf of God in Zoroastrianis, is currently perceived as a whole as outdated, although it is closer to the main self-espowering of the Zoroastrian religion - Ast. MāzdayAsna- "West Mazda", Pokhl. Māzdēsn. Another self-assignment of Zoroastrianism is the Vahvī-Daēnā- "good faith", more precisely "the good vision", "the good worldview", "good consciousness". Hence the main self-assessment of the followers of Zoroastrianism PERS. بهدین - Behdin - "beloved", "Beheads".

Basics of creed

Zoroastrianism is a dogmatic religion with developed theology, which has established during the last codification of the Avesta in the Sassanid period and in part during the period of Islamic conquest. At the same time, the zoroastrism did not form a strict dogmatic system. This is due to the peculiarities of the exercise, which is based on a rational approach, and the history of institutional development, interrupted by the Muslim conquest of Persia. Modern Zoroastrians usually structure their creed in the form of 9 bases:

Ahura Mazda

Zarathushtra - according to the teachings of Zoroastrians, the only prophet Ahura Mazda, who brought the good faith to people and laid the basics of moral development. The sources describe as an ideal priest, a warrior and a cattle breeder, a fighter, an exemplary chapter and a patron of people of the whole world. The preaching of the Prophet wore a pronounced ethical character, condemned violence, praised the world between people, honesty and creative work, and also claimed faith in a single god (Ahura). The modern Prophet value and practice of Kuviiv - traditional leaders of the Aryan tribes that combined priests and political functions, and Carapanov - Aryan sorcerers, namely violence, robbing raids, bloody rituals and immoral religion, which encourages all this is criticized.

Confession of faith

Avesta

Page from the manuscript of the Avesta. Clear 28: 1

The sacred book of Zoroastrians is called Avesta. In fact, this is a collection of spreading texts, which made up in the Zoroastrian community in the archaic period in the ancient birth, hereinafter referred to as the Avestian. Even after the appearance of writing in Iran, the Millennium was the main way of transferring texts was the oral, the custodians of the text were priests. The famous recording tradition appeared only at late Sassanids, when in the V-VI century. For the record of the book, a special phonetic Avestan alphabet was invented. But after that, Avestian prayers and liturgical texts were memorized by heart.

The main part of the Avesta traditionally counted gates - the hymns of Zarathustra, dedicated to Ahura Mazda, in which the foundations of his creed, his philosophical and social promise, describes the award of the righteous and defeat evil. Some reformist flows in zoroastride declare only the sacred floors, and the rest of the Avesta has historical significance. However, the most orthodox zoroastrians consider the entire Word to Zarathustra. Since a significant part of the extragatic Avesta constitutes prayers, even reformists are mostly not rejecting this part.

Symbols of zoroastrianism

Vessel with fire - symbol of zoroastrianism

The main symbol of the teaching of the teaching of Zarathustra is the bottom white shirt sedra, stitched from one piece of cotton fabric and always having exactly 9 seams, and cat (Kushti, Kusta) - a thin belt, woven from 72 threads of white sheep wool and hollow inside. Movie is worn on the waist wrapped three times and tied to 4 knots. Starting a prayer, before any important thing, making a decision, after desecration, Zoroastrian performs ablution and bandages his belt (rite Padyab-Kuti.). Sedra symbolizes the protection of the soul from evil and temptations, her pockets are a piggy bank. Kutty personifies the connection (umbilical umbilical) with Ahura Mazda and his whole creation. It is believed that a person who regularly stupid belt, being connected with all the Zoroastrians of the world, receives his share of their blessings.

Wearing sacred clothes is a debt of Zaratista. Religion prescribes to be without sedra and cats as little time as possible. Sedra and cats must be constantly maintained in a state of purity. It is allowed to have a replaceable set, in case the first wistward. With a constant wearing sedra and cats, they are customary to change twice a year - to Novruz and Holiday Mehrgan.

Another symbol of Zoroastrianism is the fire and atashdan - Fire portable (in the form of a vessel) or stationary (in the form of a platform) altar. On such altars, sacred lights of Zoroastrianism are supported. This symbolism was specially distributed in the art of the Sassanid Empire.

Popular symbol also became faravahar., Human image in a winged circle with rocky rails of the achemenides. Zoroastrians traditionally do not recognize the way Ahura Mazda, but consider him an image fravashi.

An important symbolic value for zoroastrians has white color - color of cleanliness and goodness, and in many rites also color green - symbol of prosperity and rebirth.

History

Iranian beliefs before Zarathustra

About Iranian beliefs to Zoroastrianism is known very little. Scientists believe that this ancient mythology has been similar to the ancient Indian mythology. Researchers believe that the heritage of the ancient Iranian mythology was revered already in the zoroastrism of the rubble, mitra and anachita. In the Middle Ages it was believed that at Zoroastrianism, Iranians had Sabeism adopted by Tahmuress from Bosasp (see for example, Nauruz-Name).

Zarathustra time

Modern Zoroastrians accepted the Survey of the Zoroastrian Religious Era, based on the calculations of the Iranian astronomer Z. Bekhruz, according to which the "acquisition of faith" Zaptroy took place in 738 BC. e. [ ]

Localization of preaching Zarathustra

The place of life and the activities of Zarathustra determine much easier: Toponyms mentioned in the Avesta belong to Northeast Iran, Afghanistan, Tajikistan and Pakistan. The tradition connects with the name Zarathustra Ragu, Sustra and Ball.

After receiving the revelation, the preaching of Zarathustra remained unsuccessful, it was expelled in different countries and humiliated. For 10 years he managed to turn only his cousin Midyomanghu. The then Zarathustra came to the courtyard of the legendary Keyanid Kavi Vistsaspa (Goshtasba). The preaching of the Prophet made an impression on the king and after some oscillations he took faith in Ahura Mazda and began to promote its spread not only in his kingdom, but also to send preachers to neighboring countries. His nearest colleagues, Viziriki Visetas, brothers from the genus Zhimaspa and Frasaoshtra became especially close to Zarat.

Periodization of zoroastrianism

1. Archaic period (up to 558 BC): The lifetime of the prophet Zarathustra and the existence of zoroastrianism in the form of an oral tradition;
2. Agemenid period (558-330 BC): Academy of the Agemenid dynasty, the creation of the Persian Empire, the first written monuments of Zoroastrianism;
3. The period of Hellenism and the Parthian state (330 BC. E. - 226 N. E.): Falling the Agemenid Empire as a result of the campaign of Alexander Macedonsky, the creation of the Parthian kingdom, Buddhism significantly fastened Zoroastrianism in the Empire of the Kushans;
4. Sassanid period (226-652 n. E.): Revival of Zoroastrianism, the codification of the Avesta under the leadership of Adurbad Makhraspandan, the development of a centralized Zoroastrian church, the fight against the Herley;
5. Islamic conquest (652 n. E. - middle of the 20th century): decay of zoroastrianism in Persia, persecution of the followers of Zoroastrianism, the emergence of the Possiom community of India from Iran's emigrants, the literary activities of apologists and the keepers of the tradition under the rule of Muslims.
6. Modern period (From the middle of the 20th century to the present): Migration of Iranian and Indian Zoroastrians in the USA, Europe, Australia, the establishment of the communication of the diaspora with the centers of Zoroastrianism in Iran and India.

Flows in zoroastrism

Regional options have always been the main currents of Zoroastrianism. The preserved branch of Zoroastrianism is associated with the official religion of the Power of Sasanidov, primarily in the option, which has developed at the last of these kings, when the last canonization and record of the Avesta was produced at the latter I. This branch apparently dates back to the variant of Zoroastrianism, which was accepted by Midyadian magicians. Undoubtedly, other areas of the Iranian world existed other options for Zoroastrianism (Mazdiism), to judge which we can only in fragmented certificates, primarily Arabic sources. In particular, from Mazdiism, which existed to Arabic conquest in Sogde, who was even less "written" tradition than Sasanid zoroastrianism, only an excerpt in Sogdi language, which tells about obtaining Zarathyshsky Revelation, and the data from Biruni.

Nevertheless, in the framework of Zoroastrianism, religious and philosophical flows, determined from the point of view of today's orthodoxy as "heresy", arose. First of all, it is zurvanism, based on big attention to the concept Zurwana, the initial universal time, whose "Gemini Children" was recognized by Ahura Mazda and Ahriman. Judging by indirect certificates, the doctrine of zurvanism was widespread in Sassanid Iran, but although its traces are discovered in the existing Islamic conquest of tradition, in general, Zoroastrian "Orthodox" directly blames this doctrine. Obviously, direct conflicts between "zurvanitis" and "orthodoxes" did not occur, Zurvanism was more likely a philosophical stream, hardly anyone affecting the ritual part of religion.

Westing Mitra (Mitraism), spreading in the Roman Empire, is also often referred to with Zoroastrian herbs, although Mitraism rather represented a syncretic teaching not only with Iranian, but also a Syrian substrate.

Unconditional heresy Zoroastrian orthodoxs considered mania in which, however, was Christian Gnosticism.

Another heresy is considered the revolutionary teaching of Mazdak (Mazdakism).

The main options for modern Zoroastrianism are Iran's Zoroastrianism and Passionic Zoroastrianism of India. However, the differences between them are generally regional in nature and relate mainly to ritual terminology, due to the origin from one tradition and the supporting communication between the two communities, no serious dogmatic discrepancies between them have not developed. Only superficial effects are noticeable: in Iran - Islam, in India - Hinduism.

Among the packs are the "calendar sects", which hold one of the three calendar options (Kadimi, Shahinshha and Fasley). There are no clear boundaries of these groups, dogmatic differences between them - as well. In India, various currents have also arose with a bias in mysticism, who experienced the influence of Hinduism. The most famous of them is the course of ILM and Khhnum.

Some popularity among Zoroastrians acquires a "reformist wing", which advocates the abolition of most rites and ancient rules, for the recognition of only GAT and so on.

Proselysis

Initially, the teaching of Zarathustra was an active prosecutic religion, passionately preached by the prophet and his students and followers. The followers of the "Good Faith" quite clearly opposed themselves to the inners, considering those "admirers of the devices." Nevertheless, due to a number of reasons, Zoroastrianism has not become a truly world religion, his sermon was limited mainly by Iranian-speaking Okumeno, and the spread of zoroastrianism for new lands was parallel to the icing of their population.

Zoroastrianism remained transplantically active until the very end of the Sassanid period. Followers of Zarathustra passionately preached the need to combat the forces of evil, which, in their opinion, worshiped followers of all other religions. The transition of an inner in the "good faith" was considered as a good and correct act, and therefore, almost anyone wishing in ancient Iran in ancient Iran, regardless of class, ethnic or language affiliation. Due to the developed cosmological and, which is most important, the ethical teachings of Zoroastric became the first in the history of state religion. Nevertheless, a truly global religion, Zarathustra did not become.

The reasons for this were the following factors:

• the socio-economic content of the religious teaching of Zarathustra, initially responded to the needs of the struggle of settled cattle and landowners with nomads, was irrevocably gone into the past. The new social content by virtue of his conservatism, Mazdaism did not work out, remaining largely blind and deaf to changes and social needs of the turn of antiquity and the most advanced Middle Ages.
• the proximity of the Mazdist priesthood to government agencies of Sassanid Iran, their mutual additions and co-addictions grew into an obvious political gagging of Zoroastrianism for the external audience. This caused rejection among the states of neighboring states of the states who fear Zoroastrian proselytism as a cover for the glittering plans of Iranian shakhs. Attempts by the same Iranians to approve their faith in the neighbors of the power of weapons for all four centuries of the Board of Sassanids were not crowded with long success;
• mazdaism, despite the versatility of his ethical doctrine, did not come out how far beyond the limits of the Iran-language world. In the Hellenistic period, being common in many lands of the Greco-Macedonian Empire of Alexander the Great and the kingdoms of his followers, he ocked mostly the Iranian-speaking of their subjects and remained alien to the Greek population. On the one hand, the Iranians themselves, conquered by the Greeks, believed the Greeks alien to the element and very sharply responded about Alexander Macedonsky itself, considering it by Varvar, who destroyed their power and hurt the damage of the faith and culture of Iran. On the other hand, and for Ellinov, traditionally honored ancestors and very trembled to the deceased, the traditional disgust of the Persians to the corpses as a firm person in itself was blasphemy: the Greeks even executed the commander who did not bother the devices of the dead compatriots. Finally, the philosophical concepts of the coexist official Mazdaism were fully lying in the mystical channel of oriental teachings, attached to the exceptional importance of the ritual and in many ways alien to Ellin rationalism. Achievements of the Ellin and Indian philosophical thought, as a rule, did not cause interest among Iranian priesthood and did not affect the Zoroastrian doctrine;
• under the monotheistic appearance of Zaratustustian Mazdaism, the dialectically dialicitative essence of an ancient Iranian religion, which recognized the presence in the Universe of the two equal forces: good and evil. This circumstance, multiplied by the traditional geopolitical rivalry of Rome and Parphy (and later Byzantium and Iran) in the Middle and Middle East, made it difficult to disseminate the teachings of the Zarathustra in the wide masses of the nonior population of the region. So, in the pagan period, the unequivocal requirement of Zarathustra read only one of the parties of the world struggle - good - was difficult for the perception of a polyteristian who was accustomed to the sacrifice to all the gods despite their "moral qualities". But with the spread in the Greek-Roman world of Christian monotheism of Zoroastrians remained for Christians, still strangers: for Christians, sincerely confident that "God is light, and there is no darkness", "good-friendly" Mazdaism was already insufficient. The ideas in late Zoroastrism of the idea of \u200b\u200bthe original unity of kind and evil began as the treasures of the Divine Time - Zurvana gave rise to the Zoroastrians in the guilty of Christianity, which they "worship the devil's brother";
• a significant obstacle to the widespread dissemination of Mazdaism was consecrated by the teachings and tradition of the monopoly position of the Persians-Atravans, of which frames were gained for hereditary estate (essentially closed caste) Zaptustrian priests-mobedov. It doesn't matter how a righteous follower of the teaching of the Zarathustra was one or another recent repetition, - to make a career for a spiritual path he was still impossible.
• it did not contribute to the success of Mazdist proselyticism in the neighbors and the absence of a developed multi-stage co-indentioned priestly hierarchy in the Zoroastrian hierarchy, which can turn scattered communities into a steady centralized organization. This circumstance, in certain circumstances, aggravated by disgusting to death (and, consequently, the absence of a cult of martyrdom) did not allow the faith of Iranians to withstand the onslaught of a hostile religious environment without constant support from the state apparatus and troops. This factor became apparently deciding, determining the relatively fast decline in Mazdaism in Iran and Central Asia, following the conquest of these lands by Arabs in the VIII-IX centuries.

Shortly after arabic conquest, Zoroastrianism finally ceased to be a proletic religion. The return of the converted Muslims Iran to the Religions of the ancestors was punishable on Sharia by death, in India, Zoroastrians-Pars were quickly involved in the Indian caste system as one of the closed endogamous religious groups. The implementation of the prosecity potential laid in the basics of this religion was again possible only in a new time - under the influence of modernization trends from the West due to widespread interest in the world to the heritage of ancient Iran.

Until now, the consensus against enemeretitity in the Mazdist priesthood is not developed. Conservative Passionic Dustists in India do not recognize anyone, whose parents are not zoroastrians. Iran's mobeda, on the contrary, usually argue that Zoroastrianism is a universal proletic religion, and although Zoroastrians do not lead missionary activities, people who came to zoroastrism independently, subject to some conditions, cannot be denied his adoption.

Nevertheless, numerous problems arise before convertible in Zoroastrianism. In Iran, the rejection of Islam is still considered the greatest crime and punishes the death penalty - both for neophyte, and for the Mobeda who addressed him. Due to the pressure of the Islamic regime, to fully engage in the Iranian Zoroastrian community is essentially impossible, even formally adopting faith. Communities of the proles are combined with neborn zoroastrians mainly in emigration.

Zoroastrianism welcomes the appeal to his faith, but active proselytism is difficult to the small number of believers and domination at its traditional territory (Iran) Islam. Unlike many other religions, children born in Zoroastrian families must consciously accept faith to achieve conscious age (15 years). People of other origin must reach 21 years. The final decision on the readiness of a person to adopt Zoroastrianism takes a moweard, conducting a rite of dedication, which implies a mandatory personal conversation and knowledge of the converts of the Cults and Prayers of Fravaran on Persian. The rite is called the "Puffy Sadre", which is translated from Persian as "putting on the sacred shirt."

Hierarchy

Priesthood

The Chinese clay figure of the 8th century (Tang Dynasty) is attributed as the Persian Rider. Presumably, can depict the Sughd Zoroastrian priest, engaged in a ritual in the temple of fire; Similar facial curtains were used to avoid infection of the sacred fire with breathing or saliva; Museum of Eastern Art (Turin), Italy.

The general name of Zoroastrian clergymen, allocated in a separate estate, is Avest. AθRavan- (ASRōN) - "Guardian of Fire". In the Supply Epoch, priests were primarily called mobedami (from Dr. Iran. Magupati "Head of Mages"), which is associated with the spread of Zoroastrianism in the west of Iran primarily by Midiy magas

The modern priestly hierarchy in Iran is as follows:

1. « Mobedan-mobed"-" Mobed Mobedov ", the highest rank in the hierarchy of Zoroastrian clergymen. Mobedan-Mobed is elected from the date of Dusturov and heads the community of Moussa. Mobedan-Mobed can make a commitment to the execution of Zoroastrians a decision on religious ("Galt") and secular (Datak) issues. Decisions on religious issues should be approved by the General Assembly of Moussa or the Assembly of Dusturov.
2. « SAR-MABED"(PERS. Letters." Head of Moussa ", Pokhl." Bozorg Dustur ") - the highest Zoroastrian religious chin. Chief Dustur in the territory with several dustists. Sar-Mounde is entitled to make decisions on the closure of fire temples, about moving the sacred fire from place to place, about the expulsion of a person from the Zoroastrian community.

Only "Mobed Zade" can occupy these spiritual positions - a person originating from the kind of Zoroastrian priests whose continuity is inherited to his father. Become mobed-Zade It is impossible, they can only be born.

In addition to regular ranks in the hierarchy there are ranks " Tat"And" Mobedyar».

Watch - Defender of the Zoroastrian Faith. The wagon stands at the stage above Mobedan Mobeda and is infallible in matters of faith. The last tattle was Adurbad Makhraspand at the Tsar Shapur II.

Mobedyar - Beheads educated in religious issues not from the genus Moussa. Mobedyar is below the Hirsbad.

Sacred lights

Atash-Varyram in the Yezde

In the Zoroastrian temples, called Persian "Atašadee" (letters. The house of fire), the restless fire is burning, the servants of the temple are watching around the clock so that it does not go out. There are temples in which the fire is burning throughout the centuries and even thousands of years. The family of mobedov, which owns the sacred fire, is completely carrying all the costs of the content of fire and its protection, and does not matter on the help of Bechdinov. The decision to establish a new fire is accepted only if the necessary funds are available. The sacred lights are divided into 3 rank:

1. Shah Atache Varyaram (Bakhram) - "Tsar Victory Fire", the fire of higher rank. Higher rank lights are established in honor of the monarchical dynasties, great victories, as a higher fire of the country or the people. For the establishment of fire, it is necessary to collect and clear the 16 lights of different species, which are combined into one during the ritual of consecration. Only the highest priests, dustura can serve as the highest rank fire;
2. Atash Aduran (Adaran) - "Fire Lights", the fire of the second rank, established in settlements with a population of at least 1000 people in which at least 10 families of Zoroastrians live. For the establishment of the fire, it is necessary to collect and clean 4 fire from the families of caults of different classes: priest, warrior, peasant, artisan. The Lights Aduran may have various rituals: Nosuti, Gavakhgiran, Puffery, services in Jasha and Gahanbara, etc. The service of the lights of Aduran can only lead mobeda.
3. Atash Dadgah - "legally established fire", the fire of the third rank, which must be maintained in local communities (villages, a large family), with a separate premises, which is a religious court. On Persian, this room is called Dar Ba Mehr (letters. Yard Mitra). Mithra is an embodiment of justice. The Zoroastrian clergyman, standing face before Fire DadGah, allows local disputes and problems. In the event that there is no mobed in the community, Hirbad can serve fire. Fire DadGah is open to public access, the room where the fire is located, serves as a meeting place for the community.

Moussage are the guards of the sacred lights and are obliged to protect them with all the available ways, including with weapons in their hands. It is probably explained by the fact that after Islamic conquest Zoroastrism quickly came into decay. Many mobedas were killed by defending lights.

In Sassanid Iran, there were three greatest Atash-Varyrama, correlated with three "classes":

• Adur-Gushnasp (in Azerbaijan in Schia, fire of priests)
• Adur Frokaag (Farnbag, Fire Pars, Fire of Military Aristocracy and Sassanids)
• Adur Burzen-Mihr (fire Parphy, Fire Peasants)

Of these, only Adur (Atash) Farnbag, which is burning in a yazd, has been preserved, where Zoroastrians moved him to the XIII century. After the collapse of Zoroastrian communities in the pairs.

Holy places

The temple lights are sacred for Zoroastrians, and not the temple building itself. Lights can be transferred from the building to the building and even from one area to another after the Zoroastrians themselves, which happened during the entire period of persecution of religion. Only in our time, seeking to resurrect the former greatness of his faith and turning to his heritage, Zoroastrians began to visit the ruins of ancient temples located in areas where all residents have long adopted Islam, and to organize festive worships.

Nevertheless, in the vicinity of Yant and Kerman, where Zoroastrians live constantly for thousands of years, the practice of seasonal pilgrimages committed to certain holy places has developed. Each of such pilgrimage sites ("Pier", letters. "Old") has its legend, usually telling about the wonderful rescue of the princess from the kind of Sasanidov from the Arab invaders. Of particular fame acquired 5 peers around the yarry:

• Net-Pier
• PIR-E Sabz (chuck-chuck source)
• PIR-E Initian
• PIR-E BANU
• PIR-E Naraki

Worldview and morality

The main feature of the Zoroastrian worldview is the recognition of the existence of two worlds: mēnōg and gētīg (Pokhl.) - Spiritual (letters. "Mind", the world of ideas) and earthly (physical, physical), as well as the recognition of their relationship and interdependence. Both of the world are created by Ahura Mazda and are good, the material complements the spiritual, makes it holistic and perfect, the material benefits are considered the same gifts of Ahura Mazda, as well as spiritual, and one without others is unthinkable. Zoroastrism is alien as coarse materialism, hedonism, spiritualism, asceticism. There is no practitioner for killing the body, celibacy and monasteries in Zoroastris.

The complementary dichotomy of mental and bodily permeates the entire system of morality of zoroastrianism. The main sense of the life of Zoroastrian is the "accumulation of" blessings (PERS. KERFE), primarily related to the conscientious execution of its debt of believer, family man, worker, citizen and avoiding sin (Pers. Gonāh). This is the way not only to personal salvation, but also to the prosperity of the world and victory over evil, which is associated directly with the efforts of each of the people. Each righteous person acts as a representative of Ahura Mazda and on the one hand actually embodies his deeds on earth, and on the other hand - devotes all of their blessings to Ahura Mazda.

Virtues are described through an ethical triad: good thoughts, good words and good deeds (humata, huhta, hvshtash), that is, affect the mental, verbal and physical level. In general, the Zoroastrian worldview is alien to mysticism, it is believed that every person is able to understand that there is good, thanks to his conscience (Daena, Chista) and reason (divided into "congenital" and "heard", that is, that wisdom, which is acquired by man from others of people).

Moral cleanliness and personal development concerns not only the soul, but also the body: virtue is considered to maintain the purity of the body and eliminate desecration, diseases, a healthy lifestyle. Ritual purity can be broken by contact with defilement items or people, illness, evil thoughts, words or affairs. The corpses of people and good creations possess the greatest deficent force. They are forbidden to touch and not recommended to look at them. For people who are desecrated, the ceremonies of purification are provided.

The main moral rule

Such is usually a phrase of Gat Zarathustra:

uštā ahmāi yahmāi uštā kahmāicīţ

Happiness to someone who wishes happiness to others

Society

Zoroastrianism is a public religion, she is not peculiar to her. Zoroastrian community is called angeomanom (Avest. Hanjamana- "Short", "Collection"). The usual unit is the Angeoman of the settlement - the Zoroastrian village or the city district. Going at the meeting of the community, discussing together her affairs and participate in community holidays - the direct duty of Zoroastrian.

In the Avesta, the four estates are called Society:

• atravany (priests)
• rataestary (Military Aristocracy)
• wastro-fushy (letters. "Shepherd-catoters", in the future in general the peasantry)
• huiti ("Cleells", artisans)

Up to the end of Sassanid time, the barriers between the estates were serious, but in principle the transition from one to another was possible. After the conquest of Iran by Arabs, when the aristocracy took Islam, and the Zoroastrians were forbidden to wear a weapon in reality, two estates remained in reality: Moussa-Priests and Bechdina-Mirians, belonging to which was inherited strictly on the men's line (although women could marry outside their estate ). This separation is still preserved: it is virtually impossible to become a mobe. Nevertheless, the current structure of society is strongly deformed, since most of the Moussa, along with the execution of their religious duties, are engaged in various kinds of worldly activities (especially in large cities) and in this sense merge with the laity. On the other hand, the Mobedyarov Institute is developing in the origin of Mobeda's charges.

From other features of Zoroastrian society, you can allocate a traditional relatively high place in it of women [ ] and significantly greater approach of its status to an equal one with a man compared to the society of the Muslims around Muslims [ ] .

Food

In zoroastrism there are no pronounced food prohibitions. The main rule - food should benefit. Vegetarianism is traditionally not peculiar to zoroastrism. You can eat meat all empty animals and fish. Although the cow is given great respect, the mention of it is often found in the gays, the practice of banning the beef does not exist. There is also no ban on pork. Nevertheless, the Zoroastrians are prescribed a careful attitude to a cattle, it is forbidden to affect him and meaningless murders, it is prescribed to limit itself in consumption of meat in reasonable limits.

Post and conscious starvation in zoroastrism are directly prohibited. There are only four days in a month, which is prescribed to refuse meat.

In Zoroastrism there is no ban on wine, although the edge texts contain special instructions about its moderate consumption.

Dog

This animal enjoys particular respect for Zoroastrians. This is largely due to the rational worldview of Zoroastrians: religion notes the real benefit that the dog brings a person. It is believed that the dog can see evil spirits (devies) and drive them off. Ritually dog \u200b\u200bcan be equated to a person who deceased dogs relate to the norms of the burial remains. Dogs are dedicated to several chapters in Venida, distinguished by several "breeds" of dogs:

• Pasush-Haurva - Cattle Cattle, Shepherd
• Vish Haurva - Energic Housing
• Volunzga - Hunting (running on the trail)
• Tauruna (Drahto-Hunara) - Hunting, Trained

To the "family of dogs" also include Lys, Shakalov, hedgehogs, outers, beavers, dickery. On the contrary, the wolf is considered animal hostile, the generation of devs.

Ritual practice

Zoroastrians attach great importance to rituals and festive religious ceremonies. The Holy Fire plays an extremely important role in ritual practice, for this reason Zoroastrians are often referred to as "fireprokes", although the Zoroastrians themselves consider such a name offensive. They argue that the fire is only the image of God on Earth. In addition, the Zoroastrian cult in Russian would not be quite correct to call worshipbecause during the prayer of Zoroastrians do not commit poklonovand retain the direct position of the body.

General requirements for ritual:

• the ritual must be carried out by a person who has the necessary qualifications and qualifications, women are usually carried out only by household rites, their holding of other rituals is possible only for society of other women (if there are no men);
• the participant of the ritual should be in a state of ritual purity, to achieve which in front of the rite is carried out ablution (small or large), there must be a CFE, Kushti, headdress; If a woman has long, unlocking hair, they must be covered with a handkerchief;
• to all those present in the room where the sacred fire is located, it is necessary to be to it and not turn the back;
• pulling the belt is made standing on long rituals is allowed to sit;
• the presence in front of the fire during the ritual of an unbeliever person or a representative of another religion leads to desecration of the ritual and its invalidity.
• texts of prayers are read in the original language (Avesta, Pehlevie).

Yasna

Yasna (yazeshn Hani., vaj-Yasht.) Means "West" or "Sacredness". This is the main Zoroastrian worship service, during which the Avestian Book is read at the individual order of the Mijan, and (most often) on the occasion of one of the six Gahanbarov - traditional great Zoroastrian holidays (then it is clearly complemented by Vispersites).

It is always clear at dawn at least two priests: the main zUTOM. (Assay. Zathar) and his assistant cruise (Avest. Raetworkar). The service is carried out in a special room where the tablecloth is spread on the floor, symbolizing the Earth. In the process of service, various items that have their own symbolic importance are involved, first of all fire (Atash-Dadga, usually lit from stationary fire Adorian or Vaheds), fragrant firewood for him, water, haoma (ephedra), milk, pomegranate twigs, and Also flowers, fruits, sprigs of Mirta and others. Priests sit face to each other on the tablecloth, and believers are located around.

In the process of clear mobeda, they do not just honor Ahura Mazda and his good creation, they are essentially reproducing the premandment of the world Ahura Mazda and symbolically fulfill his future "improvement" (Fraso-Keret). The symbol of this becomes prepared during the reading of a prayer beverage. parachoma (Parachum) from a mixture of pressed juice ephedron, water and milk, part of which is delivered to the fire, and the part at the end of the service is given to the "communion" of the laity. This drink symbolizes miraculous drinking, which in the future will give a drink to the resurrected people Sosakhynt, after which they will be immortal forever and forever.

Jashan (Jashan)

Persian. Jashen Hani., Parsers Jashan (from other Persians. Yašna "West". acc. Assay. Yasna) - Festive ceremony. Performed on small Zoroastrian holidays ( jasha), the most important of which is Navruz - New Year's meeting, as well as how to continue the celebration of Gahanbara.

Jashen Hani is a similarity of small clear, which read scrinagans (Afaring) - "blessings". In the process of making a rite, items used in clear (except Haoma) are also involved, symbolizing good creations and amespents.

Jasha's symbolism:

Sedra-Puffs or Nutherot

Passionic ceremony Nutjot

Sedra-Puffy (PERS. Letters. "Wearing a shirt") or Nuther's Pars (letters. "New Zaver", originally so called the rite nizdiSee below) - rite of taking zoroastrianism

The rite is carried out by Mobert. During the rite, the taking faith man utters a zoroastrian symbol of faith, Prayer Fravaran, puts on the sacred shrush of Cider (shipyard) and the mobedus reports him the sacred belt of cats. After that, the neglected pronounces Peimen-E Dean (the oath of faith), in which it undertakes to always adhere to the religion of Ahura Mazda and Zarathustra law. The rite is usually carried out by reaching the child of the age of majority (15 years), but can be carried out at an earlier age, but no earlier than the child will be able to pronounce a symbol of faith and tie a belt (from 7 years).

Fiftious prayer

Gahi. - Daily fivefold reading of prayers, named periods of periods in days - Hahov:

• Havan gakh - from dawn to noon;
• Rapitwin-Gach - from noon to 3 hours of afternoon;
• Ceremonic gakh - from 3 hours of afternoon to sunset;
• Aivisruith Gach - from sunset until midnight;
• Ushakhin ghah - from midnight to dawn;

It can be both collective and individual. The five-time prayer recognizes one of the main responsibilities of each Zoroastrian.

Gavachgiri.

Wedding rite in zoroastrism.

Nizdi

Dedication to the priestly san. It is carried out with a large setting of mobedov and laity. In the process of the ritual, the previous initiated mobed in this area is always involved. Upon completion of the ceremony, the newly aggregated mobed holds clear and is finally approved in San.

Burial rites

In addition, in Zoroastrism, as in Judaism, and Christianity, there is no cyclical idea - time goes in direct from the creation of the world to the final victory over evil, there are no repetitive world periods.

Perceived by some Muslim peoples from Zoroastrianism, Navruz has become a national holiday in Kazakhstan (Nauryz), in Kyrgyzstan (Nauguz), Azerbaijan (Novruz), Tajikistan (Navruz), Uzbekistan (Navruz), Turkmenistan, and some Republics of the Russian Federation.

Modern position

Currently, Zoroastrian communities have survived in Iran (Gebris) and in India (parks), and as a result of emigration from both countries there are communities primarily in the United States and Western Europe. In the Russian Federation and the CIS countries, there is a community of traditional Zoroastrians, calling their religion in Russian with the word "Blagovery", and the Zoroastrian community of St. Petersburg. According to official data as of 2012, an approximate number of soroastrian adherents in the world is less than 100 thousand people, about 70 thousand of which is located in India. 2003 was declared UNESCO for the year of the 3000th anniversary of Zoroastrian culture.

Zoroastrians in Iran

From all the numerous Zoroastrian communities of Iran, which existed in early Islamic time, already by the XIV century. Only communities remained in the remains of Yazz and Kerman. Zoroastrians in Iran more than millennia were discriminated against, often there were mass massacre and violent appeal to Islam. Only in the new time they were delivered from the Jiziya and received some freedom and equality. Taking advantage of this, Zoroastrians Iran began to move to other cities, and now the main Angeoman is the Zoroastrian community of Tehran. Nevertheless, the city of Yar, in the vicinity of which the Zoroastrian villages still persist, is still recognized by the spiritual center of Zoroastrianism. Today, Iran's Zoroastrians - a religious minority recognized at the state level, having one representative in the Parliament of the country (Majlis).

Zoroastrians in India

Zoroastrianism is one of the few, but extremely important religions common in modern India, as well as in Pakistan and Sri Lanka. Most people professing Zoroastrianism refer to themselves

(C) Avanta +, 1996.

Zoroastrianism is a very ancient religion called by the name of its founder of the Prophet Zaratuchtra. The Greeks considered Zarathushtra a sage-astrologer and renamed this person to Zoroistra (from Greek. "Astrona" - "Star"), and his creed called Zoroastrianism.

This religion is so ancient that most of her followers completely forgot, when and where she arose. Many Asian and Iranian-speaking countries claimed the role of the Motherland of the Prophet Zoroistra. In any case, according to one of the versions, Zoroaster lived in the last quarter of the II thousand to n. e. As the famous English researcher Mary Boys believes, "on the basis of the content and language of the Hymfs folded with Zoroastrom, it is now established that in reality the Prophet Zoroaster lived in the Asian steppes, east of the Volga."

Arriving in the territory of Iranian Highlands, in its eastern regions, Zoroastrianism was widely distributed in a number of countries of the near and middle east and was the dominant religion in the ancient Iranian empires from about the VI century. BC e. before the VII century n. e. After the conquest of Iran by Arabs in the VII century. n. e. And the adoption of a new religion - Islam - Zoroastrians began to persecute, and in the VII - X centuries. Most of them gradually moved to India (Gujarat), where they were called pars. 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 the modern world, the number of followers of zoroastrianism is no more than 130-150 thousand people.

Zoroastrian creed was unique for his time, many of his positions are deeply noble and moral, therefore it is quite possible that later religions, such as Judaism, Christianity and Islam, were borrowed from Zoroastrianism. For example, like Zoroastrianism, they are monotheistic, i.e., the basis of each of them is faith in a single supreme state, the Creator of the Universe; Belief in the prophets authenticated by Divine Revelation, which becomes the basis of their creeds. As in Zoroastrism, in Judaism, Christianity and Islam, there is faith in the arrival of the Messiah, or the Savior. All these religions following Zoroastrianism are proposed to follow the sublime norms of morality and strict rules of behavior. It is possible that the teachings on the afterlife, paradise, hell, the immortality of the soul, the resurrection from the dead and establishing righteous life after a terrible court also appeared in world religions under the influence of Zoroastrianism, where they were present initially.

So what is Zoroastrianism and who was his half-phth founder of the Prophet Zoroaster, what kind of tribe and the people he imagined and what preached?

The origins of religion

In III thousand to n. e. East of the Volga, in South Russian steppes, the people lived, which historians were subsequently called proto indorans. This people, in all likelihood, led the half-blood lifestyle, had small settlements, pass cattle. It consisted of two social groups: priests (ministers of the cult) and shepherd warriors. According to many scientists, it is to the III thousand century. E., In the era of the Bronze Age, the proto-indearans were divided into two people - Indoarians and Iranians, differing from each other in the language, although their main occupation was still a cattle breeding and they traded with a settled population who lived south of them. It was a hectic time. In large quantities, weapons and battle chariots were made. Shepherds often had to become warriors. Their leaders headed raids and robbed other tribes, carrying someone else's good, leading herds and prisoners. It was at that dangerous time, in about middle II thousand to n. e., according to some data - between 1500 and 1200. BC e., lived priest Zoroaster. The revelation was revealed, Zoroastra sharply opposed the power of power in society, and not the law. Revelations of Zoroistra composed the book of Scriptures, known as Avesta. This is not only the arch of the sacred texts of Zoroastrian creed, but also the main source of information about the identity of Zoroistra himself.

Sacred texts

The text of the "Avesta" that came to this day consists of three major books is "clear", "Yashats" and "Vidurdat". Extract from "Avesta" is the so-called "Male Avesta" - a collection of everyday prayers.

"Yasna" consists of 72 chapters, 17 of which are "gates" - the hymns of the Prophet Zoroistra. Judging by "Gates", Zoroaster is a real historical face. He took place from a poor family from the kind of Spitam, the father was called Puruspache, Mother - Dugdov. His own name - Zarathushtra - in an ancient penevian language can mean "having a golden camel" or "The one who leads a camel." It should be noted that the name is quite ordinary. It is unlikely that it belonged to mythological hero. Zoroastra (in Russia, his name is traditionally pronounced in Greek) was a professional priest, had a wife and two daughters. In his motherland, the preaching of Zoroastrianism did not find recognition and was even pursued, so Zoroacer had to run. He found the shelter from the ruler of Vyspetas (where the rules are still unknown), who adopted Zoroistra faith.

Divine Zoroastrians

Zoroaster received a true faith in the revelation at 30th. According to legend, one day at dawn, he went to the water river for the preparation of a sacred intoxicating drink - Homa. When he returned, there was a vision in front of him: he said a shining creature - the womb-man (the goodness of thoughts), who led him to God - Ahura Mazda (Vladyka decency, righteousness and justice). The revelations of Zoroastra did not arise from scratch, their origins - in religion even more ancient than Zoroastrianism. Long before the preaching of the new creed, the "open" zoroacet, the Supreme God, Ahura-Mazo-Mazu, worshiped by the anchita of the Agreement, anachita - the goddess of water and fertility, Varuna - God of war and victories, etc. Already then there were religious rites. associated with the ruler and the preparation of Haoma's priests for religious ceremonies. Many rites, rituals and heroes belonged to the era of the "Indoran Unity", in which the proto-inductants lived - the ancestors of the Iranian and Indian tribes. All these deities and mythological heroes organically entered a new religion - Zoroastrianism.

Zoroaster taught that Ahura Mazda is the highest deity (later he was called Ormazd or Khormaz). All other deities occupy a subordinate position in relation to it. According to scientists, the image of Ahura Mazda dates back to the Supreme God of the Iranian tribes (Ariii), who was named Ahura (Vladyka). Mitra, Varuna, and others belonged to Ahura. The Higher Ahhura had a Mazda epithet (wise). In addition to the deities of Ahura, embodied the highest moral properties, the ancient Arias worshiped Devs - the Low Rank Deities. They worshiped part of the Aryan tribes, while most of the Iranian tribes ranged Devs to the forces of evil and darkness and rejected their cult. As for Ahura Mazda, the word meant "Vladyka wisdom" or the "wise Lord."

Ahura Mazda personified the highest and all-knowing God, the Creator of the whole, God of the Heavenly Code; It was associated with the main religious concepts - Divine justice and order (Asha), kind words and good deeds. Much later received some dissemination of another name of Zoroastrianism - Mazdisism.

Zoroastra began to worship Ahura Mazda - the all-knowing, wilderness, the righteous, just, who was originated and from which all the other deities occurred, - from the moment he saw the shining vision on the banks of the river. It led him to Ahura Mazda and other deities emitting light, creatures, in the presence of which Zoroaster "could not see his own shadow."

Here's as in the anthem of the prophet Zoroistra - "Gata" - a conversation between Zoroastrom and Ahura Mazdoy is presented:

Asked Ahura Mazda
Spitama-Zarathushtra:
"Tell me, the Holy Spirit,
Creator of the Plot's life,
That from the Holy word
And the mighty,
And the most victorious
And the best
What is effective? "
. . . . . . . . . . . . . . . . . . . . . . . .
Ahura Mazda Mazdiva:
"My name will be
Spitama-Zarathushtra,
Holy Immortal Name, -
From the words of holy prayer
It is only more powerful
It is all victory
And thanks to
And effective.
It is the highest,
And the most healing,
And crushes more
Hostility of people and devies,
It is in the bodily world
And the thought is penetrating,
It is in the bodily world -
Resting Spirit! "
And Milns Zarathushtra:
"Tell me this name,
The good of Ahura Mazda,
Which is great
Beautiful and best
And the most victorious
And the most healing,
What crushes more
Hostility of people and devies,
What is the effective way!
Then I would crush
Hostility of people and devies,
Then I would crush
All witches and sorcerers
I would not break
Neither deva and nor people
Neither sorcerers nor witches. "
Ahura Mazda Mazdiva:
"I have a name - a question,
Oh, faithful zarathushtra,
The second name is old
And the third name is powerful,
Fourth - I'm truth
And fifth - all the good
What is truly from Mazda,
Sixth name - Mind
Seventh - I'm reasonable,
Eighth - I study,
Ninth - scientist
Tenth - I am holiness,
Eleven - Holy I,
Twelve - I am Ahura,
Thirteen - I am the strongest
Fourteen - unlobs
Fifteen - I am victorious
Sixteen - Most
All-seeing - seventeen
Healer - eighteen
Creator - nineteen
The twentieth is Mazda.
. . . . . . . . . . . . . . . . . . . . . . . . . .
Pray me, Zarathushtra,
And day pray, and at night,
Missets
How it is like.
I myself, Ahura Mazda,
I will come to the aid,
Then to help you
Will come and good rut
Come to help you
And water and plants,
And righteous fravashi "

("Avesta - Selected Hymns". Translation I. St Balina-Kamensky.)

However, not only the strength of good, but also the power of evil reign in the universe. Ahura Mazda is opposed by the evil deity of Anhra-Menua (Achriman, the transcription of Ariman is also found), or evil spirit. The constant confrontation between Ahura Mazda and Ahriman is expressed in the fight of goodness with evil. Thus, for the Zoroastrian religion, the presence of two began: "Truly, there are two primary spirit, the twins that are famous for their opposite. In thought, words and in action - they are both kind and angry ... When these two spirits grabbed for the first time, they created being and non-existence, and the fact that in the end of those who follow the path of lies are the worst, And those who follow the path of good (Asha), waiting for the best. And here from these two spirits, the following lies chose evil, and the other is the Holy Spirit ... Chose Righteousness. "

The Achriman's military makes deves. Zoroastrians believe that these are evil spirits, sorcerers, evil rulers who harm the four elements of nature: fire, land, water, sky. In addition, they expressed the worst human qualities: envy, laziness, lie. The deity of fire 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 verbation, in this struggle two began Ahura Mazda will be the winner and destroy evil forever.

Ahura Mazda with the help of Spen-Menu (Holy Spirit) created six "immortal saints", which, together with the Supreme God, make up Pantheon from seven deities. It was this idea about seven deities that became one of the innovations of Zoroastrianism, although the old ideas about the origin of the world were based on the basis. These six "immortal saints" are some distracted entities, such as, for example, Wash-Man (or Bakhman) - a patron saint of livestock and at the same time kind thought, Asha Vakhishta (Ordibie Heste) is a patron of fire and best truth, Hshatra Vary (Shahrivar) - Patron Metal and Selected Power, Sphew Armaty - Patron of Earth and Piecely, Hurvatat (Hordad) - Patron of Water and Integrity, Amertat (Mordad) - Immortality and Patron Plants. In addition to them, the deities-satellites Ahura-Mazda were MITRA, APAAM attacks (Varun) - the grandson of waters, Sunshosh - obedience, attention and discipline, as well as Ashi - the goddess of fate. These divine qualities were worshiped as separate gods. At the same time, on Zoroastrian teaching, they are all about the birth of the Ahura Mazda himself and under his beginning they seek the victory of goodness of the evil forces.

We give one of the prayers of the "Avesta" ("Ormazd-Yasht", Yasht 1). This is the anthem of the Prophet Zoroistra, dedicated to God Ahura Mazda, he reached the present in a significantly distorted and augmented form, but, of course, is interesting, because it lists all the names-quality of the Supreme Divine: "Yes, Ahura Mazda will rejoice, and will turn away the anchra-family by the embodiment of the truth in the will of the most worthy! .. I glorify bonion, blessing and blessing, blessing and blessing. I indulge in all blessings, bonion and blessing and renounce all crumidity, crosses and atrocities. I offer you, immortal saints, prayer and praise the thought and word, business and strength and body of your life. I praise the truth: truth is the best benefit. "

Heavenly Country Ahura Mazda

Zoroastrians say that in ancient times, when the ancestors lived in their own country, Arias - the people of the North - knew the road to the Great Mount. In antiquity, wise people kept a special ritual and knew how to make a wonderful drink from herbs, who freed a person from bodily bonds and allowed to be wagered among the stars. Overcoming thousands of dangers, the resistance of the earth, air, fire and water, passing through all the elements, those who wanted to see the fate of the world with their own eyes, reached the stairs of the stars and, then climbing, then descending so low that the earth seemed to be shining at the top of the light point Finally, before gates to Paradise, which guarded the angels armed with fiery swords were protected.

"What do you want, perfume come here? - Ask Angels of Wanderers. - How did you find out the way to the wonderful country and where did you get the mystery of the holy drink? "

"We learned the wisdom of fathers," answered, as it should, the Angels of the Wanderers. - We know the word. " And they drew secret signs in the sand, which made a sacred inscription in the oldest.

Then the angels opened the gate ... and the long climb began. Sometimes it occupied thousands of years, sometimes more. The time of Ahura-Mazda does not consider it, they do not consider it and those who, by all means it fell to penetrate the treasury of the mountain. Sooner or later they reached her vertices. Ice, snow, sharp cold wind, and around - loneliness and silence of endless spaces - that's what they found there. Then they remembered the words of prayer: "God is great, God of our fathers, God of the whole universe! Teach us how to penetrate the Mountains Mountains, Javi our mercy, help and enlightenment! ".

And here, from somewhere among the eternal snow and ice, a shining flame appeared. Fiery pillars led wanderers to the entrance, and there were ambassadors of Ahura-Mazda Mountain spirits.

The first thing that appeared the eyes of the wanderers who joined the underground galleries was a star similar to a thousand diverse rays, merged together.

"What is it?" - Ask Sprats. And the spirits answered them:

"See the shine in the center of the star? Here - the source of energy that gives you existence. Like the Phoenix bird, the world human soul is always dying and always reborn in the restless flame. Each moment it is divided into myriads of individual stars like yours, and every moment is reunited, without reducing or in its content, nor in the amount. The shape of the star we gave her because, like a star, in the darkness of the spirit of spirits always illuminates the matter. Remember how falling stars flash in the autumn globe? Similarly, in the world of the Creator every second links of the chain chains "Souls-Stars". They scatter on shards, like a torn pearl thread, like raindrops, fragments of the stars fall into the world of creation. A star appears every second in the inner sky: this is reunited, " The shower star "rises to God from the worlds of death. See two streams from these stars - downward and ascending? Here is true rain over the agency of the Great Sewer. In each star, there is one main beam, according to which the links of the entire chain, as in the bridge, pass over the abyss. This is the "king of souls", the one that remembers and bears all the past of each star. Listen carefully, the wanderers, the most important secret of the mountain: one of the billions of the "kings of the soul" is drawn up one supreme constellation. In the billions of the "kings of the soul", one king remains before, and on it hope all, all the pain of the endless world ... ". In the East, they often speak the parables, in many of which are hidden the great secrets of life and death.

COSMOLOGY

According to the Zoroastrian concept of the Universe, the world will exist for 12 thousand years. All his history is conditionally divided into four periods, in each - 3 thousand years. The first period is the prevention of things and ideas when Ahura Mazda creates the perfect world of abstract concepts. At this stage of heavenly creation, there were already sobrases of everything that was later created on Earth. This state of the world is called the menot (i.e., "invisible" or "spiritual"). The second period is the creation of the creature world, i.e., the real, visual, "populated by creatures". Ahura Mazda creates heaven, stars, moon and sun. Over the sphere of the Sun is the inhabitative of Ahura Mazda himself.

At the same time, Achriman begins to act. He invades the limits of the sky, creates planets and comets that are not subject to the uniform movement of heaven. Ahriman pollutes water, the death of the first man of Gayomarta. But from the first person a man and a woman who gave birth to human genus is born. From the collision of the two opposing began the whole world comes in motion: water acquires fluidity, mountains arise, celestial bodies. To neutralize the actions of the "harmful" planets, Ahura Mazda to each planet sticks good spirits.

The third period of the existence of the universe covers the time before the appearance of the prophet Zoroistra. During this period, the mythological heroes of "Avesta" operate. One of them is the king of the golden century Yim shining, in the kingdom of which there is no heat, nor the cold, no old age, or the envy - the creations of Devov. " This king saves people and cattle from the Flood, building special shelter for them. Among the righteous of this time, the ruler of some territory of Vistasp is also mentioned; It was he who became the patron saint of Zoroistra.

The last, fourth period (after Zoroistra) will last 4 thousand years old, throughout which (in every millennium) people should appear three Savior. The last of them, Savior Sosakhynt, who, like the two previous saviors, is considered the son of Zoroistra, will solve the fate of peace and humanity. He will resurrect the dead, will defeat Ahriman, after which the purification of the world will come by the "flow of molten metal", and everything that remains after that will acquire eternal life.

Since life is divided into good and evil, evaluated evil. Fear of desecration of life sources in any form - physical or moral - is a distinctive feature of Zoroastrianism.

The role of man in zoroastrism

In Zoroastrism, an important role is assigned to the spiritual improvement of a person. The main attention in the ethical doctrine of Zoroastrianism focuses on human activity, which is based on the Triad: a kind thought, a good word, a good deed. Zoroastrianism killed a person to clean and order, taught compassion for people and gratitude to their parents, family, compatriots, demanded their duties towards children, helping to concerns, take care of land and pastures for livestock. The transfer of these commandments that was the features of character, from generation to generation played an important role in developing the resilience of zoroastrians, helped to withstand heavy trials that constantly falling on their share over the centuries.

Zoroastrianism, providing a person to the freedom to choose his place in life, urged to avoid creating evil. At the same time, the fate of a person is defined by rock in the zoroastrian consension, but it depends on his behavior in this world, where his soul will fall after death - in paradise or hell.

Formation of zoroastrianism

Fireplongs

The prayer of Zoroastrians always produced a big impression on the surrounding. This is how the famous Iranian writer Sadheger Headayt recalls about it in his story "Fireplongs". (The story is conducted on the face of the archaeologist working on excavations near the town of Neck-Rustam, where the ancient Zoroastrian temple is located and the graves of ancient shakhs are high in the mountains.)
"I remember well, in the evening I measured this temple (Kaaba Zoroistra. - Ed.). It was hot, and I'm pretty tired. Suddenly I noticed that there are two people in clothes that Iranians are not worn now. When they approached closer, I saw the tall, strong old men with clear eyes and some kind of unusual features ... They were zoroastriums and worshiped fire as their ancient kings lying in these tombs. They quickly collected a twig and folded it in a bunch. Then they set fire to it and began to read the prayer, somehow for a special found, it was ... It seemed that it was the very tongue of "Avesta". Watching them read a prayer, I accidentally raised my head and knocking. Right before me, on the stones of the crypt, The same Siena was carved, which I now, in a thousand years, could see my own eyes. It seemed that the stones came to life and people carved on the rock went to worship the embodiment of their deity. "

The worship of the Supreme Divine Ahura Mazda was primarily in the worship of fire. That is why Zoroastrians are sometimes called fireplongs. No holiday, ceremony or rite did without fire (Atar) - the symbol of God Ahura Mazda. The fire was presented in various types: Heavenly Fire, Fire Lightning, Fire, Giving Heat and Life to the human body, and, finally, the highest sacred fire, igniting in the temples. Initially, Zoroastrians had no temples of fire and resembling a man of deities images. Later began to build the temples of the fire in the form of towers. Such temples existed in the mussels at the turn of the VIII-VII centuries. BC e. Inside the temple of the fire there was a triangular sanctuary, in the center of which, to the left of the only door, there was a four-stage fire altar with a height of about two meters. On the stairs, the fire was delivered to the roof of the temple, from where he was visible from afar.

At the first kings of the Persian power of the achemenidov (VI century. BC), probably, with Darius I, Ahura Mazda began to portray a few modified Assyrian god Ashura. In Persepole, the ancient capital of the achemenidov (near modern shiraza) - the image of the god Ahura Mazda, carved by order of Darius I, is a figure of the king with the open wings, with a sunny disk around the head, in Tiare (crown), which is crowned with a star with a star. In his hand, he holds hryvnia - a symbol of power.

Darius I and other Ahemedid kings are preserved on the rock cliffs in front of the fire altar on the tombs in the tagstam (now the city of Caserun in Iran). At a later time of the image of the deities - bas-reliefs, burners, statues - are more common. It is known that the Agemenid king Artaxerks II (404-359 BC. E.) ordered to erect the statues of the Zoroastrian goddess of the water and the fertility of anachita in the cities of the Suids, Ekbatans, Bactra.

"Apocalypse" of Zoroastrians

According to Zoroastrian treachery, the world tragedy is that there are two main forces in the world - creative (SPTA-MINE) and destructive (Anchra-Menu). The first personifies everything good and clean in the world, the second is all negative, delaying the formation of a person in good. But this is not dualism. Ahriman and his hostility are evil spirits and evil creatures created by him are not equal to Ahura Mazda and are never opposed to him.

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

In the ancient Zoroastrian hymn it says: "At the time of the Resurrection, everyone who lived on Earth will rise, and will gather to the throne of Ahura-Mazda to hear the excuse and petition."

Transfiguration bodies will occur simultaneously with the transformation of the Earth, the world and its population will change at the same time. Life will enter the new phase. Therefore, the day of the end of this world is represented by Zoroastrians in the afternoon of celebrations, joy, performing all hopes, the end of sin, evil and death ...

Like the death of a separate person, the universal end is the door to a new life, and the court - a mirror in which everyone will see real Ien to himself and either go to some new material life (according to the ideas of Zoroastiyiyev - to hell), or will take place among " Transparent rays "(i.e. transmitting the rays of divine lights), for which a new land and new heavens will be created.

As great suffering contributes to the growth of each individual soul, so a new, transformed universe will not be able to emerge without a universal disaster.

Whenever any of the great messengers of the Supreme God of Ahura Mazda appears on Earth, the scales bowl is inclined and the end of the end becomes possible. But people are afraid of the end, they defend him from him, their might interfere with the end of the end. They are like a wall, deaf and oblique, frozen in their many thousands of gravity of earthly existence.

What is the fact that until the end of the world will be held, maybe hundreds of thousands or even millions of years? What is the fact that the river life will still flow into the ocean of time? Sooner or later, the symbol of the end will come the instant the moment - and then, as the images of sleep or awakening, the fragile well-being of non-believers will collapse. Like a storm, which is still hiding in the clouds, like a flame, dorming in wood, while they are not yet closed, an end is present in the world, and the essence of the end is transformation.

Those who remember this, those who fearlessly prays about the stepwise offensive of this day, only they are truly the friends of the embodied word - Sosakhyanta, the Savior of the world. Ahura Mazda - Spirit and Fire. The symbol of the flame burning at the height is not only the image of the spirit and life, the other value of this symbol is the flame of the future fire.

On the day of resurrection, each soul will require a body from elements - earth, water and fire. All the dead with the full consciousness of the good or evil deeds committed by them will rise, and sinners will grow bitterly, conscious of their atrocities. Then, within three days and three nights, the righteous will be separated from sinners who are in the darkness of the limiting permanent. On the fourth day, evil Ahriman will be addressed to nothing and the almighty Ahura Mazda will reacted everywhere.

Zoroastrias call themselves "wakeful." They are "People of Apocalypse", one of the few who are bestlessly awaiting the end of the world.

Zoroastrianism in Sasanida

Ahura Mazda presents the symbol of power to the king Ardashir, III century.

The consolidation of the Zoroastrian religion was promoted by representatives of the Persian Dynasty of Sassanids, the elevation of which applies, apparently to the III century. n. e. According to the most authoritative testimonies, the genus of Sassanids patronized the temple of the Goddess anachita in the city of Istahre in Parsse (South Iran). A papak from the kind of Sasanidov took power from the local ruler - Vassal of the Parthian Tsar. The son of Pappa Ardashir inherited the captured throne and the power of weapons approved his power in the whole parse, overthrowing the ruled dynasty of Arshakids - representatives of the Parthian state in Iran. Ardashire so succeeded that for two years she subordinated all Western regions and crowned as "king of kings", becoming subsequently the Lord of the Lord and Eastern part of Iran.

Temples of fire.

To strengthen its authority among the population of the empire, Sasanida began to patronize the Zoroastrian religion. Over the entire Power, in cities and countryside, a large number of fire altars were created. During the time of Sasanids, the temples of the fire were traditionally built according to the Unified Plan. Their external design and interior decoration were very modest. Construction material served a stone or an unseen clay, the walls inside were plastered.

Temple of fire (presumptive design by descriptions)
1 - bowl with fire
2 - input
3 - hall for praying
4 - Hall for priests
5 - Internal Door Operactions
6 - service niches
7 - Hole in the dome

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

Zoroastrian temples of fire had their hierarchy. Each Lord has owned his own fire, lit in the days of his reign. The most great and revered was the fire of Varyrama (Bakhrama) - a symbol of righteousness, which constituted the basis of the sacred lights of the main provinces and major cities of Iran. In the 80-90s. III century All religious affairs, Supreme Priest, who founded many such temples throughout the country. They became centers of Zoroastrian treachery, strict adherence to religious rites. Fire Bahram was able to give people power to win the good over evil. Fires of Bahrama lit up the lights of the second and third degree in the cities, from them - lights of altars in the villages, small settlements and household altars in the housing of people. By tradition, Bahrama fire consisted of sixteen types of fire taken from home foci of representatives of different classes, including servants of the cult of cult (priests), warriors, scribes, traders, artisans, farmers, etc. However, one of the main lights was sixteenth, his We had to wait for years: this is a fire that arises from lightning strikes into a tree.

After a certain time, the lights of all the altars needed to be updated: there was a special ritual of cleansing and erecting the altar of the new fire.

Press clergyman.

The mouth is covered with a bedspread (Padan); In the hands - a short modern leopard (ritual rod) from metal rods

Only the priest could touch the fire, who had a white hat on the head in the shape of a roller, on his shoulders - white robe, on hand - white gloves, and on the face - half mask so that the breath does not defile fire. The clergyman constantly stirred the fire in the lamp of the altar with special forceps so that the flame was burning smoothly. Firewood from valuable solid trees, including sandalwood burned in the altar bowl. When they burned, the temple was filled with aroma. The accumulated ashes collected in special boxes, which then buried in the ground.

Priest has a sacred fire

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

The fate of Zoroastrians in the Middle Ages and in the New Time

In 633, after the death of the Prophet Muhammad, the founder of the new religion - Islam, began to conquer Iran by Arabs. By the middle of the VII century. They almost completely conquered him and included in the composition of the Arab Caliphate. If the population of the Western and central regions adopted Islam before others, the northern, eastern and southern provinces, remote from the central authority of the Khaliphat, continued to confess Zoroastrianism. Even at the beginning of the IX century. The South Farce region remained the center of Iranian Zoroastrians. However, under the influence of the invaders, inevitable changes began, which influenced the language of the local population. To IX century The Middle Percidic Language gradually replaced by the Novoprasidi language - Farsi. But Zoroastrian priests tried to preserve and perpetuate the Middle Persian language with his writing as the sacred language of "Avesta".

Before the middle of the IX century. Nobody addressed Zoroastrians to Islam, although the pressure on them was constantly. The first signs of intolerance and religious fanaticism appeared after Islam united most of the peoples of anterior Asia. At the end of the IX century. - X in. Abbasid Caliphs demanded to destroy the Zoroastrian temples of fire; Zoroastrians began to persecute, they were called Jabra (Gebrms), that is, "incorrect" in relation to Islam.

An antagonism intensified between the Persians, who accepted Islam and Persian Zoroastrians intensified. While Zoroastrians were deprived of all right if they refused to accept Islam, many Muslim Persians occupied important posts in the new Administration of the Khaliphate.

Brutal persecution and intensified clashes with Muslims forced Zoroastrians to gradually leave their homeland. Several thousand Zoroastrians moved to India, where they began to be called pars. According to legends, the parks were hidden in the mountains for about 100 years, after which they went to the Persian Bay, hired the ship and sailed to the island of Div (Dia), where they lived 19 years old, and after negotiations with the local Raja settled in the town, which Sanjan was named after their Native city in the Iranian province of Horacean. In Sanjana, they built the temple of Fire Atsh Bakhram.

For eight centuries, this temple was the only temple of Fire Fires in the Indian State Gujarat. Already after 200-300, Gujarat Pars forgot the native language and began to speak Gujarat Dialect. The laity wore Indian clothes, but the priests still appeared in a white robe and a white hat. Parks of India lived a mansion, their community, observing ancient customs. The Passionic tradition calls five main centers for the settlement of Parsers: Wankoner, Varnava, Anklesar, Brick, Nazari. Most prosperous parties in the XVI-XVII centuries. Mounted in the cities of Bombay and Surat.

The fate of the Zoroastrians remaining in Iran developed tragic. They were forcibly paid to Muslim, the temples of the fire were destroyed, the sacred books, including the "Avesta", destroyed. It was possible to avoid extermination of a significant part of the Zoroastrians, which in the XI-XII centuries. They found a refuge in the cities of the Yezde, Kerman and their surroundings, in the areas of Turkabad and Sherifabad, drunk from the densely populated places in the mountains and deserts of the Cheat-Kevir and the Decity-Lut. Zoroastrians who fled here from Horasan and Iranian Azerbaijan, managed to bring the most ancient sacred lights. From now on, they burned in simple rooms folded from non-raw bricks (so as not to be thrown into the eyes of Muslims).

Zoroastrian priests, who settled in a new place, were able to obviously take the sacred zoroastrian texts, including the "Avesta". The most preserved the liturgical part of the "Avesta", which is associated with its permanent reading during prayers.

The Mongolian conquest of Iran and the formation of the Delia Sultanate (1206), as well as before the conquest of Gujarat Muslims in 1297. The links between the Zoroastrians of Iran and Parsi India were not interrupted. After the Mongolian invasion on Iran in the XIII century. And the conquest of India Timur in the XIV century. These bonds were interrupted and for some time resumed only at the end of the XV century.

In the middle of the XVII century. The Zoroastrian community was again persecuted by Shakhov Sfevoid dynasty. By decree of Shah Abbas II, Zoroastrians were evicted from the offense of Isfahan and Kerman cities and forcibly paid to Islam. Many of them under the fear of the death penalty had to take a new faith. The surviving Zoroastrians, seeing that their religion was insulting, began to hide the fire altars in special buildings that did not have windows that served as temples. They could only include clergy. Believers were on the other half, separated from the altar by a partition, allowing to see only a fold of fire.

And in the new time, Zoroastrians experienced persecution. In the XVIII century They were forbidden to engage in many types of crafts, trade with meat, wept. They could be merchants, gardeners or farmers and wear yellow and dark flowers. To build housing Zoroastrians, it was necessary to obtain permission from Muslim rulers. They built their homes low, partially hidden under Earth (which was explained by the closeness of the desert), with dome-shaped roofs, without windows; In the middle of the roof there was a hole for ventilation. Unlike the dwellings, Muslims, residential rooms in the houses of Zoroastrians were always located in the southwestern part of the structure, on the sunny side.

The serious material situation of this ethnic-religious minority was also explained by the fact that in addition to total taxes on cattle, the followers of a grocer or pottery, the followers of Zoroistra were to pay a special tax - the Jiziya - which they were subject to "incorrect."

The constant struggle for the existence, walnia, repeated resettlement imposed an imprint on the appearance, the nature and life of Zoroastrians. They had to constantly take care of the salvation of the community, the preservation of faith, dogmas and rituals.

Many European and Russian scientists and travelers who visited Iran in the XVII-XIX centuries. Noted that the appearance of Zoroastrians were different from other persons. Zoroastrians were dark, higher than the growth, had a wider sowing facial, a thin eagle nose, dark long wavy hair and thick beards. Eyes are widely placed, silver gray, under even, light, protruding forehead. Men were strong, well folded, strong. Women-Zoroastrians differed very pleasant appearance, there were often beautiful faces. It was not by chance that they were kidnapped by Muslim Persians, turned into their faith and married them.

Even the clothes of Zoroastrians differed from Muslims. On top of the trousers, they wore a wide cotton shirt to the knees, spidered by a white diply, and on the head - felt cap or turban.

Otherwise, there was a life from Indian Pars. Education in the XVI century. The Empire of the Great Mughals on the site of the Delia Sultanate and the coming to power Khan Akbara weakened the noodle of Islam over the inners. Canceled the unbearable tax (Jiziya), Zoroastrian ministers of the cult received small land, was granted great freedom to different religions. Soon Khan Akbar began to move away from orthodox Islam, interested in beliefs of Pars, Hindus and Muslim sects. With it there were disputes of representatives of different religions, including with the participation of Zoroastrians.

In the XVI-XVII centuries. Parks of India were good cattlemen and farmers, they grown tobacco, they were engaged in winemaking, supplied fresh water and wood sailors. Over time, the parks became intermediaries in trade with European merchants. When the center of the Passionic community of Surat moved to England, the papers moved to Bombay, which in the XVIII century. He was a permanent residence of rich parties - merchants and entrepreneurs.

During the XVI-XVII centuries. Communications between Pars and Zoroastrians Iran were often interrupted (mainly due to the invasion of Afghans in Iran). At the end of the XVIII century. In connection with the seizure of Aga Mohammed-Khan Kadzhar, Kerman's relations between Zoroastrians and Parse were interrupted for a long time.

· Hindukush religion · Hinduism · Buddhism · Zoroastric
Ancient literature Vedas · Avesta

Zoroastric - The term of European science originating from the Greek pronunciation name of the founder of religion. Another European name mazdisism, which is happening on behalf of God in Zoroastrianis, is currently perceived as a whole as outdated, although it is closer to the main self-espowering of the Zoroastrian religion - Ast. MāzdayAsna- "West Mazda", Pokhl. Māzdēsn. Another self-assignment of Zoroastrianism is the Vahvī-Daēnā- "good faith", more precisely "the good vision", "the good worldview", "good consciousness". Hence the main self-assessment of the followers of Zoroastrianism PERS. بهدین - Behdin - "beloved", "Beheads" ..

Basics of creed

Zoroastrianism is a dogmatic religion with developed theology, which has established during the last codification of the Avesta in the Sassanid period and in part during the period of Islamic conquest. At the same time, the zoroastrism did not form a strict dogmatic system. This is due to the peculiarities of the exercise, which is based on a rational approach, and the history of institutional development, interrupted by the Muslim conquest of Persia. Modern Zoroastrians usually structure their creed in the form of 9 bases:

• Belief in Ahura Mazda is the "Wise Lord" as the good Creator.
• Belief in Zarathutra, as in the only prophet Ahura Mazda, indicating humanity to righteousness and purity.
• Belief in the existence of the spiritual world (Ma) and in two spirits (saint and evil), from the choice between which the fate of a person in the spiritual world depends.
• belief Asha (Artu) - The initial universal law of righteousness and harmony established by Ahura Mazda, to maintain the efforts of a person who choose good.
• Faith in human essence, based on daena (faith, conscience) and stored (Mind), allowing each person to distinguish good from evil.
• Belief in seven AmesaPent, as seven steps of development and disclosure of the human person.
• belief Dudodahsh and Ashudad - That is, mutual assistance, help in need, mutual support of people.
• Belief in the holiness of the natural elements and wildlife, as the creations of Ahura Mazda (fire, water, wind, land, plants and livestock) and the need for care for them.
• Faith in Fraso-Keret (Frascard) - the eschatological miraculous transformation of being, the final victory of Ahura Mazda and the expulsion of evil, which is accomplished by the joint efforts of all righteous people led by Sosakhyantt - Savior of the world.

Ahura Mazda

Zarathushtra - according to the teachings of Zoroastrians, the only prophet Ahura Mazda, who brought the good faith to people and laid the foundations of moral development. In the sources, it is described as an ideal priest, warrior and cattle breeder, an exemplary chapter and patron of people of the whole world. The preaching of the Prophet wore a pronounced ethical character, condemned violence, praised the world between people, honesty and creative work, and also claimed faith in a single god (Ahura). The modern Prophet value and practice of Kaviev - traditional leaders of the Aryan tribes that combined the priests and political functions and Carapanov - Aryan sorcerers, namely violence, robbing raids, bloody rituals and immoral religion, which is encouraging all this, criticized.

Confession of faith

Clear 12 is a Zoroastrian "Symbol of Faith". Its main position: "Ahura Mazda I rank all the benefits". In other words, the passage of Zarathushtra recognizes the only source of the good of Ahura Mazda. According to "Confession", Zoroastrian calls himself

• Mazdajasna (Mazda admirer)
• Zarathtria (in follower of Zaratchutra)
• Vidaveva (enemy of devices - immoral Aryan gods)
• Ahuro-Web (adherent Ahura religion)

In addition, in this text, Zoroastrian rejects violence, robbery and theft, proclaims the world and freedom to peaceful and hardworking people, rejects all the possibility of the Union with Devami and sorcerers. The benefit of faith is called the "stopping space" and the "lower weapon."

Good thoughts, good words, good acts

Avest. Humata-, HUXTA-, HVARŠTA- (Humata, Huhta, Hvarhsta). This ethical Triad of Zoroastrianism, follow which each zoroastrian should be specifically undercited in the "confession" and repeatedly praised in other parts of the Avesta.

Amessett

Amessette (Avesta. Aməša- Spənta-) - immortal saints, six spiritual prevents of Ahura Mazda. To explain the essence of the amespents, it is usually resorted to a metaphor of six candles lit from one candle. Thus, the amespents can be compared with the emanations of God. Ameshetters are an image of seven steps of human spiritual development, and besides, called patrons of seven bodily creatures, each of which is the visible image of Amespent.

Yazats, Rati and Fravashi

• Yazats (Assay. "Decent West). The concept can be conditionally translated as "Angels". The most significant yazats are: Mithra ("Treaty", "Friendship"), Agelvi Sura Anachita (Patronizer of Waters), Veretragna (Yazat Victory and heroism).
• Rati (Avesta Ratu- "Sample", "Chapter") - a multifaceted concept, primarily an exemplary head-patron of any group (for example, Zarathushtra - Rat of People, Wheat - Rat Zlakov, Mount Hubarya - Head of Mountains, etc. .). In addition, the rates are "ideal" time intervals (five parts of the day, three parts of the month, six parts of the year).
• Fravasha (Avest. "Predest") - the concept of pre-souls who have chosen well. Ahura Mazda created the fry of people and asked them about their choice, and Fravashi responded that they were elected to be embodied in the bodily world, to say good and deal with evil. Removing people close to the cult of ancestors.

Fire and light

According to the teachings of Zoroastrianism, the light is a visible manner of God in the physical world. Therefore, wanting to appeal to God, Zoroastrians appeal to the light - the light source represents the direction of prayer for them. Special respect they give fire, as the most important and accessible to a person for a long time, the source of light and heat. Hence the exterior definition of Zoroastrians as "fire-rolls". Nevertheless, solar light is also used in the zoroastrism.

According to the traditional ideas of Zoroastrians, the fire permeates all being, both spiritual and bodily. The hierarchy of lights is given in clear 17 and Bundakhishne:

• Berezasavang (highly superb) - burning in front of Ahura Mazda in Paradise.
• Ovjufrijan (benevolent) - burning in the bodies of people and animals.
• Urvazischt (cuddered) - burning in plants.
• Vasisht (effective) - Fire Lightning.
• Spanish (Holy) is an ordinary earthly fire, including the fire of Vaheds (victorious), the one that burns in the temples.

Heaven and Hell

The teachings of Zarathushtra were one of the first to proclaim the personal responsibility of the soul for the committed acts in the earthly life. Zarathushtra calls Paradise Vahišta Ahu "best existence" (hence Pers. Behešt "Paradise"). Hell is called Dužahu "bad existence" (hence Persian. Dozax "hell"). Paradise has three steps: good thoughts, good words and good deeds and the highest level Gorodnoman "Song House", Anagra Rasha. "Infinite shine," where God himself is. Symmetrically steps of hell: bad thoughts, bad words, bad acts and the focus of hell - Druzo Dmana "House Lie".

Having noticed righteousness (ASHU) is waiting for the paradise bliss, who have chosen the lies - torment and self-destruction in hell. Zoroastrianism introduces the concept of a posthumous court, which is the calculation of the acts committed in life. If the good deeds of a person at least in the hairs have turned evil, the yazats lead the soul into the house of the songs. If the evil deeds tightened, the soul pulls into hell of the Vizaresha (Death Death).

The concept of a bridge of Chinvad (separating or distinguishing) is also common, leading to Gorodman over the hellish precipice. For the righteous, he becomes broad and convenient, he turns to the sinners to the acute blade from which they fall into hell.

Frasho-Kereti.

The eschatology of Zoroastrianism is rooted in the teaching of Zarathuchtra about the final transformation of the world ("on the last turn of the chariot (Genesis)"), when Asha triumph will triumph, and the lie will be finally broken. This transformation is called Frasho-Kereti. (Frascard) - "Doing (peace) perfect." Each righteous man with his acts brings this joyful event. Zoroastrians believe that 3 Sosakhyanta (Savior) should come to the world. The first two SOSHAYANTs will have to restore the teaching given by the Usarathu. At the end of time, the last battle will come last Sosakhynt. As a result of the battle of Angra Menia and all the forces of evil will be broken, the hell will be destroyed, all the dead - the righteous and sinners - they will be resurrected for the last court in the form of a fiery test (fiery orddium). Resurrected will be held through the flow of molten metal, in which the remnants of evil and imperfection will burn. The righteous test will seem swimming in the double milk, and the wicked burned. After the last court, the world will forever return to its original perfection.

Thus, zoroastrisum with its developed eschatology of alien ideas about the cyclicality of creation and reincarnation.

Avesta

Page from the manuscript of the Avesta. Clear 28: 1

The sacred book of Zoroastrians is called Avesta. In fact, this is a collection of spreading texts, which made up in the Zoroastrian community in the archaic period in the ancient birth, hereinafter referred to as the Avestian. Even after the appearance of writing in Iran, the Millennium was the main way of transferring texts was the oral, the custodians of the text were priests. The famous recording tradition appeared only at late Sassanids, when in the V-VI century. For the record of the book, a special phonetic Avestan alphabet was invented. But after that, Avestian prayers and liturgical texts were memorized by heart.

The main part of the Avesta traditionally counted gates - the hymns of Zarathuchtra dedicated to Ahura Mazda, in which the foundations of his creed, his philosophical and social promise, describes the award of the righteous and the defeat of evil. Some reformist flows in zoroastride declare only the sacred floors, and the rest of the Avesta has historical significance. However, the most orthodox zoroastrians consider the entire Word to Zarathuchtra. Since a significant part of the extragatic Avesta constitutes prayers, even reformists are mostly not rejecting this part.

Symbols of zoroastrianism

Vessel with fire - symbol of zoroastrianism

The main symbol of the teaching of the teaching of Zarathushtra is the bottom white shirt sedra, stitched from one piece of cotton fabric and always having exactly 9 seams, and cat (Kushti, Kusta) - a thin belt, woven of 72 threads of white sheep wool. Movie is worn on the waist wrapped three times and tied to 4 knots. Starting a prayer, before any important thing, making a decision, after desecration, Zoroastrian performs ablution and bandages his belt (rite Padyab-Kuti.). Sedra symbolizes the protection of the soul from evil and temptations, her pockets are a piggy bank. Kutty personifies the relationship with Ahura Mazda and his whole creation. It is believed that a person who regularly stupid belt, being connected with all the Zoroastrians of the world, receives his share of their blessings.

Wearing sacred clothes is a duty of Zarathushtian. Religion prescribes to be without sedra and cats as little time as possible. Sedra and cats must be constantly maintained in a state of purity. It is allowed to have a replaceable set, in case the first wistward. With a constant wearing sedra and cats, they are customary to change twice a year - to Novruz and Holiday Mehrgan.

Another symbol of Zoroastrianism is the fire at all and atashdan - Fire portable (in the form of a vessel) or stationary (in the form of a platform) altar. On such altars, sacred lights of Zoroastrianism are supported. This symbolism was specially distributed in the art of the Sassanid Empire.

Popular symbol also became faravahar., Human image in a winged circle with rocky rails of the achemenides. Zoroastrians traditionally do not recognize the way Ahura Mazda, but consider him an image fravashi.

An important symbolic value for zoroastrians has white color - color of cleanliness and goodness, and in many rites also color green - symbol of prosperity and rebirth.

History

Zafushtra time

Modern Zoroastrians accepted the "Zoroastrian religious era", based on the calculations of the Iranian astronomer Z. Bekhruz, according to which the "acquisition of faith" was accuracy in 1738 BC. e.

Localization preaching Zarathushtra

The lifespan and efforts of Zarathuchtra determine much easier: Toponyms mentioned in the Avesta belong to Azerbaijan, Northeast Iran, Afghanistan, Tajikistan and Pakistan. The tradition connects with the name Zarathuchtra Ragu, Sustra and Ball.

After receiving the revelation, the preaching of Zaratushtra remained unsuccessful, in different countries it was expelled and humiliated. For 10 years he managed to turn only his cousin Midyomanghu. Then Zarathushtra came to the courtyard of the legendary Keyanid Kavi Vistsaspa (Gajnatasba). The preaching of the Prophet made an impression on the king and after some oscillations he took faith in Ahura Mazda and began to promote its spread not only in his kingdom, but also to send preachers to neighboring countries. Especially close to Zarathushtra became his nearest comrades, Viziri Visetas, brothers from the genus Zhiva - Jamasp and Frasochtra.

Periodization of zoroastrianism

1. Archaic period (up to 558 BC): the lifetime of the Prophet Zarathuchtra and the existence of Zoroastrianism in the form of an oral tradition;
2. Agemenid period (558-330 BC): Academy of the Agemenid dynasty, the creation of the Persian Empire, the first written monuments of Zoroastrianism;
3. The period of Hellenism and the Parthian state (330 BC. E. - 226 N. E.): Falling the Agemenid Empire as a result of the campaign of Alexander Macedonsky, the creation of the Parthian kingdom, Buddhism significantly fastened Zoroastrianism in the Empire of the Kushans;
4. Sassanid period (226-652 n. E.): Revival of Zoroastrianism, the codification of the Avesta under the leadership of Adurbad Makhraspandan, the development of a centralized Zoroastrian church, the fight against the Herley;
5. Islamic conquest (652 n. E. - middle of the 20th century): decay of zoroastrianism in Persia, persecution of the followers of Zoroastrianism, the emergence of the Possiom community of India from Iran's emigrants, the literary activities of apologists and the keepers of the tradition under the rule of Muslims.
6. Modern period (From the middle of the 20th century to the present): Migration of Iranian and Indian Zoroastrians in the USA, Europe, Australia, the establishment of the communication of the diaspora with the centers of Zoroastrianism in Iran and India.

Flows in zoroastrism

Regional options have always been the main currents of Zoroastrianism. The preserved branch of Zoroastrianism is associated with the official religion of the Power of Sasanidov, primarily in the option, which has developed at the last of these kings, when the last canonization and record of the Avesta was produced at the latter I. This branch apparently dates back to the variant of Zoroastrianism, which was accepted by Midyadian magicians. Undoubtedly, other areas of the Iranian world existed other options for Zoroastrianism (Mazdiism), to judge which we can only in fragmented certificates, primarily Arabic sources. In particular, from Mazdiism, which existed to Arabic conquest in Sogde, which was even less "written" tradition than Sasanid zoroastrianism, only an excerpt in Sogdy language was preserved, which tells about obtaining a preventment of revelation and data from Biruni.

Nevertheless, in the framework of Zoroastrianism, religious and philosophical flows, determined from the point of view of today's orthodoxy as "heresy", arose. First of all, it is zurvanism, based on big attention to the concept Zurwana, the initial universal time, whose "Gemini Children" was recognized by Ahura Mazda and Ahriman. Judging by indirect certificates, the doctrine of zurvanism was widespread in Sassanid Iran, but although its traces are discovered in the existing Islamic conquest of tradition, in general, Zoroastrian "Orthodox" directly blames this doctrine. Obviously, direct conflicts between "zurvanitis" and "orthodoxes" did not occur, Zurvanism was more likely a philosophical stream, hardly anyone affecting the ritual part of religion.

Westing the Mitra (Mitraism) to the Roman Empire also refer to Zoroastrian Hergym, although Mitraism rather represented a syncretic teaching not only with Iranian, but also a Syrian substrate.

Unconditional heresy Zoroastrian orthodoxs considered mania in which, however, was Christian Gnosticism.

Another heresy is considered the revolutionary teaching of Mazdak (Mazdakism).

The main options for modern Zoroastrianism are Iran's Zoroastrianism and Passionic Zoroastrianism of India. However, the differences between them are generally regional in nature and relate mainly to ritual terminology, due to the origin from one tradition and the supporting communication between the two communities, no serious dogmatic discrepancies between them have not developed. Only superficial effects are noticeable: in Iran - Islam, in India - Hinduism.

Among the packs are the "calendar sects", which hold one of the three calendar options (Kadimi, Shahinshha and Fasley). There are no clear boundaries of these groups, dogmatic differences between them - as well. In India, various currents have also arose with a bias in mysticism, who experienced the influence of Hinduism. The most famous of them is the course of ILM and Hshnum.

Some popularity among Zoroastrians acquires a "reformist wing", which advocates the abolition of most rites and ancient rules, for the recognition of only GAT and so on.

Proselysis

Initially, the teachings of Zaratuchtra were an active prosecutic religion, passionately preached by the prophet and his students and followers. The followers of the "Good Faith" quite clearly opposed themselves to the inners, considering those "admirers of the devices." Nevertheless, due to a number of reasons for the truly global religion, Zoroastrianism never became, his sermon was limited mainly by the Iranian-speaking Okumenaya, and the spread of zoroastrianism to new lands was parallel to the Iranization of their inhabitants.

The modern priestly hierarchy in Iran is as follows:

1. « Mobedan-mobed"-" Mobed Mobedov ", the highest rank in the hierarchy of Zoroastrian clergymen. Mobedan-Mobed is chosen from the date of Dusturov and heads the community of the Moussa. Mobedan-Mobed can make a commitment to the execution of Zoroastrians a decision on religious ("Galt") and secular (Datak) issues. Decisions on religious issues should be approved by the General Assembly of Moussa or the Assembly of Dusturov.
2. « SAR-MABED"(PERS. Letters." Head of Moussa ", Pokhl." Bozorg Dustur ") - the highest Zoroastrian religious chin. Chief Dustur in the territory with several dustists. Sar-Mounde is entitled to make decisions on the closure of fire temples, about moving the sacred fire from place to place, about the expulsion of a person from the Zoroastrian community.

Only "Mobed Zade" can occupy these spiritual positions - a person originating from the kind of Zoroastrian priests whose continuity is inherited to his father. Become mobed-Zade It is impossible, they can only be born.

In addition to regular ranks in the hierarchy there are ranks " Tat "And" Mobedyar ».

Watch - Defender of the Zoroastrian Faith. The wagon stands at the stage above Mobedan Mobeda and is infallible in matters of faith. The last tattle was Adurbad Makhraspand at the Tsar Shapur II.

Mobedyar - Beheads educated in religious issues not from the genus Moussa. Mobedyar is below the Hirsbad.

Sacred lights

Atash-Varyram in the Yezde

In the Zoroastrian temples, called Persian "Atašadee" (letters. The house of fire), the restless fire is burning, the servants of the temple are watching around the clock so that it does not go out. There are temples in which the fire is burning throughout the centuries and even thousands of years. The family of mobedov, which owns the sacred fire, is completely carrying all the costs of the content of fire and its protection and financially independently does not depend on the help of Bechdinov. The decision to establish a new fire is accepted only if the necessary funds are available. The sacred lights are divided into 3 rank:

1. Shah Atache Varyaram (Bakhram) - "Tsar Victory Fire", the fire of higher rank. Higher rank lights are established in honor of the monarchical dynasties, great victories, as a higher fire of the country or the people. For the establishment of fire, it is necessary to collect and clear the 16 lights of different species, which are combined into one during the ritual of consecration. Only the highest priests, dustura can serve as the highest rank fire;
2. Atash Aduran (Adam) - "Fire Lights", the fire of the second rank, established in settlements with a population of at least 1000 people in which at least 10 families of Zoroastrians live. For the establishment of fire, it is necessary to collect and clear 4 fire from the families of Zarathudians of different classes: priest, warrior, peasant, artisan. The Lights Aduran may have various rituals: Nosuti, Gavakhgiran, Puffery, services in Jasha and Gahanbara, etc. The service of the lights of Aduran can only lead mobeda.
3. Atash Dadgah - "legally established fire", the fire of the third rank, which must be maintained in local communities (villages, a large family), with a separate premises, which is a religious court. On Persian, this room is called Dar Ba Mehr (letters. Yard Mitra). Mithra is an embodiment of justice. The Zoroastrian clergyman, standing face before Fire DadGah, allows local disputes and problems. In the event that there is no mobed in the community to serve Hirbad. Fire DadGah is open to public access, the room where the fire is located serves as a meeting place for the community.

Moussage are the guards of the sacred lights and are obliged to protect them with all the available ways, including with weapons in their hands. It is probably explained by the fact that after Islamic conquest Zoroastrism quickly came into decay. Many mobedas were killed by defending lights.

In Sassanid Iran, there were three greatest Atash-Varyrama, correlated with three "classes":

• Adur-Gushnasp (in Azerbaijan in Schia, fire of priests)
• Adur Frokaag (Farnbag, Fire Pars, Fire of Military Aristocracy and Sassanids)
• Adur Burzen-Mihr (fire Parphy, Fire Peasants)

Of these, only Adur (Atash) Farnbag, which is burning in a yazd, has been preserved, where Zoroastrians moved him to the XIII century. After the collapse of Zoroastrian communities in the pairs.

Holy places

The temple lights are sacred for Zoroastrians, and not the temple building itself. The lights can be transferred from the building to the building and even from one area to another after the Zoroastrians themselves, which happened during the entire period of persecution of religion. Only in our time, seeking to resurrect the former greatness of his faith and turning to his heritage, Zoroastrians began to visit the ruins of ancient temples located in areas where all residents have long adopted Islam, and to organize festive worships.

Nevertheless, in the vicinity of Yant and Kerman, where Zoroastrians live constantly for thousands of years, the practice of seasonal pilgrimages committed to certain holy places has developed. Each of such pilgrimage sites ("Pier", letters. "Old") has its legend, usually telling about the wonderful rescue of the princess from the kind of Sasanidov from the Arab invaders. Of particular fame acquired 5 peers around the yarry:

• Net-Pier
• PIR-E Sabz (chuck-chuck source)
• PIR-E Initian
• PIR-E BANU
• PIR-E Naraki

Worldview and morality

The main feature of the Zoroastrian worldview is the recognition of the existence of two worlds: mēnōg and gētīg (Pokhl.) - Spiritual (letters. "Mind", the world of ideas) and earthly (physical, physical), as well as the recognition of their relationship and interdependence. Both peace are created by Ahura Mazda and are good, the material complements the spiritual, makes it a holistic and perfect, material benefits are considered the same gifts of Ahura Mazda, as well as spiritual and alone without others are unthinkable. Zoroastrism is alien to both coarse materialism and hedonism and spiritualism and asceticism. There is no practitioner for killing the body, celibacy and monasteries in Zoroastris.

The complementary dichotomy of mental and bodily permeates the entire system of morality of zoroastrianism. The main sense of the life of Zoroastrian is the "accumulation of" blessings (PERS. KERFE), primarily related to the conscientious execution of its debt of believer, family man, worker, citizen and avoiding sin (Pers. Gonāh). This is the way not only to personal salvation, but also to the prosperity of the world and victory over evil, which is associated directly with the efforts of each of the people. Each righteous person acts as a representative of Ahura Mazda and on the one hand actually embodies his deeds on earth, and on the other hand - devotes all of their blessings to Ahura Mazda.

Virtues are described through an ethical triad: good thoughts, good words and good deeds (humata, huhta, hvshtash), that is, affect the mental, verbal and physical level. In general, the Zoroastrian worldview is alien to mysticism, it is believed that every person is able to understand that there is good, thanks to his conscience (Daena, Chista) and reason (divided into "congenital" and "heard", that is, that wisdom, which is acquired by man from others of people).

Moral cleanliness and personal development concerns not only the soul, but also the body: virtue is considered to maintain the purity of the body and eliminate desecration, diseases, a healthy lifestyle. Ritual purity can be broken by contact with defilement items or people, illness, evil thoughts, words or affairs. The corpses of people and good creations possess the greatest deficent force. They are forbidden to touch and not recommended to look at them. For people who are desecrated, the ceremonies of purification are provided.

The list of basic virtues and sins is given in the Poklevsky text Dagestan and Mehodog-and Khreda (judgments of the mind of the mind):

Good hauling

Sins

1. Nobility (generosity) 2. Truth (honesty) 3. Gratitude 4. Satisfaction 5. (Consciousness) of the need to do good good people and be every other than 6. Confidence is that the sky, the earth, everything is good on earth and in heaven - From the Creator of Ormazda 7. Confidence is that all evil and counteraction - from the false Cursed Achriman 8. Confidence in the resurrection of the dead and finite embodiment 9. Marriage marriage 10. Execution of the duties of the guardian guardian 11. Honest work 12. Confidence in clean Good faith 13. Respect for the ability and skill of each 14. See the goodwill of good people and wish the good of good people 15. Love for good people 16. Exile from thoughts of evil and hatred 17. Do not feel a submitted envy 18. Do not experience a lustful desire 19. With whom it is not to enjoy 20. Do not harm the property of the late or missing 21. Do not leave evil 22. From shame not to make sin 23. Do not sleep from tension 24. Confidence in yases 2 5. Do not doubt the existence of Paradise and hell and the liability of the soul 26. Abstinence from slander and envy 27. Advanced others in good deeds 28. Being a friend of good and enemy of evil 29. Abstinence from deception and malice 30. Do not say false and failure 31. Not Violate promises and contracts 32. Abstinence from harm to another 33. The provision of hospitality of patients, helpless and travelers

1. Sodomy 2. Perversion 3. Murder of the Righteous 4. Violation of the marriage 5. Failure to comply with the responsibilities of the guardian 6. Quenching of the Ogonya Vahedra 7. Murder of a dog 8. Westing idols 9. Vera in all sorts of (alien) religion 10. Distribution of trusted 11. Maintaining a lie, Covering Sin 12. The idleness ("Who eats, but does not work") 13. Following the Gnostic sects 14. Warning session 15. Flipping in Yerebs 16. Worship of Devam 17. Potion Warma 18. Violation of the Treaty 19. Revenge 20. Forced Assignment of Alien 21 . Hannification of pious 22. slandering 23. High-member 24. Adultery 25. Ungratefulness 26. FALSE 27. DISCUSSION (good) acts of the past 28. Gloating from the torment and the suffering of good people 29. Easy to commit atrocities and delay in gravens 30. Regret blessing committed for someone

The main moral rule

Such is usually a phrase of Gat Zaratuchtra:

uštā ahmāi yahmāi uštā kahmāicīţ

Happiness to someone who wishes happiness to others

Society

Zoroastrianism is a public religion, she is not peculiar to her. Zoroastrian community is called angeomanom (Assay. Hanjamana- "Skhodka", "Collection"). The usual unit is the Angeoman of the settlement - the Zoroastrian village or the city district. Going at the meeting of the community, discussing together her affairs and participate in community holidays - the direct duty of Zoroastrian.

In the Avesta, the four estates are called Society:

• atravany (priests)
• rataestary (Military Aristocracy)
• wastro-fushy (letters. "Shepherd-catoters", in the future in general the peasantry)
• huiti ("Cleells", artisans)

Up to the end of Sassanid time, the barriers between the estates were serious, but in principle the transition from one to another was possible. After the conquest of Iran by Arabs, when the aristocracy took Islam, and the Zoroastrians were forbidden to wear a weapon in reality, two estates remained in reality: Moussa-Priests and Bechdina-Mirians, belonging to which was inherited strictly on the men's line (although women could marry outside their estate ). This separation is still preserved: it is virtually impossible to become a mobe. Nevertheless, the current structure of society is strongly deformed, since most of the Moussa, along with the execution of their religious duties, are engaged in various kinds of worldly activities (especially in large cities) and in this sense merge with the laity. On the other hand, the Mobedyarov Institute is developing in the origin of Mobeda's charges.

From other features of Zoroastrian society, it is possible to distinguish the traditional relatively high place in it of women and a significantly greater approach of its status to an equal one with a man compared to the society of the Muslims around Muslims.

Food

In zoroastrism there are no pronounced food prohibitions. The main rule - food should benefit. Vegetarianism is traditionally not peculiar to zoroastrism. You can eat meat all empty animals and fish. Although the cow is given great respect, the mention of it is often found in the gays, the practice of banning the beef does not exist. There is also no ban on pork. Nevertheless, the Zoroastrians are prescribed a careful attitude to a cattle, it is forbidden to affect him and meaningless murders, it is prescribed to limit itself in consumption of meat in reasonable limits.

Post and conscious starvation in zoroastrism are directly prohibited. There are only four days a month, which is prescribed to refuse meat.

In Zoroastrism there is no ban on wine, although the edge texts contain special instructions about its moderate consumption.

Dog

This animal enjoys particular respect for Zoroastrians. This is largely due to the rational worldview of Zoroastrians: religion notes the real benefit that the dog brings a person. It is believed that the dog can see evil spirits (devies) and drive them off. Ritually dog \u200b\u200bcan be equated to a person who deceased dogs relate to the norms of the burial remains. Dogs are dedicated to several chapters in Venida, distinguished by several "breeds" of dogs:

• Pasush-Haurva - Cattle Cattle, Shepherd
• Vish Haurva - Energic Housing
• Volunzga - Hunting (running on the trail)
• Tauruna (Drahto-Hunara) - Hunting, Trained

To the "family of dogs" also include Lys, Shakalov, hedgehogs, outers, beavers, dickery. On the contrary, the wolf is considered animal hostile, the generation of devs.

Ritual practice

Zoroastrians attach great importance to rituals and festive religious ceremonies. The Holy Fire plays an extremely important role in ritual practice, for this reason Zoroastrians are often referred to as "fireprokes", although the Zoroastrians themselves consider such a name offensive. They argue that the fire is only the image of God on Earth. In addition, the Zoroastrian cult in Russian would not be quite correct to call worshipbecause during the prayer of Zoroastrians do not commit poklonovand retain the direct position of the body.

General requirements for ritual:

• the ritual must be carried out by a person who has the necessary qualifications and qualifications, women are usually carried out only by household rites, their holding of other rituals is possible only for society of other women (if there are no men);
• the participant of the ritual should be in a state of ritual purity, to achieve which in front of the rite is carried out ablution (small or large), there must be a CFE, Kushti, headdress; If a woman has long, unlocking hair, they must be covered with a handkerchief;
• to all those present in the room where the sacred fire is located, it is necessary to be to it and not turn the back;
• pulling the belt is made standing on long rituals is allowed to sit;
• the presence in front of the fire during the ritual of an unbeliever person or a representative of another religion leads to desecration of the ritual and its invalidity.
• texts of prayers are read in the original language (Avesta, Pehlevie).

Yasna

Yasna (yazeshn Hani., vaj-Yasht.) Means "West" or "Sacredness". This is the main Zoroastrian worship service, during which the Avestian Book is read at the individual order of the Mijan, and (most often) on the occasion of one of the six Gahanbarov - traditional great Zoroastrian holidays (then it is clearly complemented by Vispersites).

It is always clear at dawn at least two priests: the main zUTOM. (Assay. Zathar) and his assistant cruise (Avest. Raetworkar). The service is carried out in a special room where the tablecloth is spread on the floor, symbolizing the Earth. In the process of service, various items that have their own symbolic importance are involved, first of all fire (Atash-Dadga, usually lit from stationary fire Adorian or Vaheds), fragrant firewood for him, water, haoma (ephedra), milk, pomegranate twigs, and Also flowers, fruits, sprigs of Mirta and others. Priests sit face to each other on the tablecloth, and believers are located around.

In the process of clear mobeda, they do not just honor Ahura Mazda and his good creation, they are essentially reproducing the premandment of the world Ahura Mazda and symbolically fulfill his future "improvement" (Fraso-Keret). The symbol of this becomes prepared in the process of reading a prayer beverage. parachoma (Parachum) from a mixture of pressed juice ephedron, water and milk, part of which is delivered to the fire, and the part at the end of the service is given to the "communion" of the laity. This drink symbolizes miraculous pith, which in the future will give a drink to the resurrected people Sosakhynt, after which they will be immortal forever and forever.

Jashan (Jashan)

Persian. Jashen Hani., Parsers Jashan (from Dr.perse. Yašna "West". acc. Assay. Yasna) - Festive ceremony. Performed on small Zoroastrian holidays ( jasha), the most important of which is Novruz - New Year's meeting, as well as how to continue the celebration of Gahanbar.

Jashen Hani is a similarity of small clear, which read scrinagans (Afaring) - "blessings". In the process of making a rite, items used in clear (except Haoma) are also involved, symbolizing good creations and amespents.

Jasha's symbolism:

Sedra-Puffs or Nutherot

Passionic ceremony Nutjot

Sedra-Puffy (PERS. Letters. "Wearing a shirt") or Nuther's Pars (letters. "New Zaver", originally so called the rite nizdiSee below) - rite of taking zoroastrianism

The rite is carried out by Mobert. During the rite, the taking faith man utters a zoroastrian symbol of faith, Prayer Fravaran, puts on the sacred shrush of Cider (shipyard) and the mobedus reports him the sacred belt of cats. After that, the newly-minded pronounces Peimen-E Ding (oath of faith), in which it undertakes to always adhere to the religion of Ahura Mazda and Zarathuchtra law. The rite is usually carried out by reaching the child of the age of majority (15 years), but can be carried out at an earlier age, but no earlier than the child will be able to pronounce a symbol of faith and tie a belt (from 7 years).

Fiftious prayer

Gahi. - Daily fivefold reading of prayers, named periods of periods in days - Hahov:

• Havan gakh - from dawn to noon;
• Rapitwin-Gach - from noon to 3 hours a half;
• Ceremony gakh - from 3 hours agend to sunset;
• Aivisruith Gach - from sunset until midnight;
• Ushahin ghah. - from midnight to dawn;

It can be both collective and individual. The five-time prayer recognizes one of the main responsibilities of each Zoroastrian.

Gavachgiri.

Wedding rite in zoroastrism.

Nizdi

Dedication to the priestly san. It is carried out with a large setting of mobedov and laity. In the process of the ritual, the previous initiated mobed in this area is always involved. Upon completion of the ceremony, the newly aggregated mobed holds clear and is finally approved in San.

Burial rites

From all the numerous Zoroastrian communities of Iran, which existed in early Islamic time, already by the XIV century. Only communities remained in the remains of Yazz and Kerman. Zoroastrians in Iran have been discriminated against more than millennium, there were mass cutters and violent appeals. Only in the new time they were delivered from the Jiziya and received some freedom and equality. Taking advantage of this, Zoroastrians Iran began to move to other cities, and now the main Angeoman is the Zoroastrian community of Tehran. Nevertheless, the city of Yar, in the vicinity of which the Zoroastrian villages still persist, is still recognized by the spiritual center of Zoroastrianism. Today, Iran's Zoroastrians - a religious minority recognized at the state level, having one representative in the Parliament of the country (Majlis).

Zoroastrians in India

Zoroastrianism is one of the few, but extremely important religions common in modern

13.1. Doshoroastrian period. Religion Iran before the reform of Zarathushtra is not amenable to unambiguous interpretation. Along with the original features inherent in her, it has a lot in common with the Vedic cult in India: for example, sacrifice (Yaz, Wed Sanskr. Yajna) Animal deities named Geusch-urvan ("Soul Bykom") or the use of Halucinogenic Drink Homa (SanskR . Soma). The Divities were divided into two categories: Ahura ("Lords"; SR. Sanskr. Asura) and Devy ("Gods"; Sanskr. Verva), and they were all perceived in a positive plan.

This religion corresponded to the Company, where military aristocracy with their unions, practicing initiation and fierce rites, whose climax was the state of "rabies" (Aishma). In the center of this cult was the sacrifice of animals, in particular, the bull (GAV), and the use of Homa (mentioned in clear, 48.10, 32.14, as a drink from urine, poured after the adoption of a narcotic drug).

13.2. Zarathushtra. It is very difficult to determine the exact time of Zaptorshtra reform (Greek Zoroaster). Apparently, the reformer lived in Eastern Iran about 1000 BC. The distinctive teachings of Zaratuchtra at several points opposed the former religious practice: condemning the bloody sacrifices and the use of Homa, he also proposed a radical change in the Divine Pantheon, which was now monotheistic and dualistic. This new religion, subsequently undergoing significant evolution, was called Zoroastrianism.

13.3. Ancient Zoroastrianism.

13.3.1. Zoroastrian sacred texts were recorded in the period from IV to VI centuries. AD And consist of several simplicity. Avesta includes the following sections: clear (Ritual Book), Yashats (Hymn Book), Viddad31 (Code of Devov), Vispectry (Book of all Higher Beings), Niyayishn and Gakh (Prayers), Horde or Junior Assay (Daily Prayers) , Hadokht Nask (the book of Scriptures), AOCMAEG (we accept) with the description of the other world and Nirangistan (Cult rules). It is believed that the oldest one is clear - gates (chants) - goes back to the Zarathushtra.

Do not give way to the value of Avestian sources, the texts created mostly in the IX century. On Pekhlevia (Middle Percidic): Zinda (interpretation of the Avesta), Bundakhishn (Zoroastrian Book of Genesis) 32, Dencart (act of faith), a collection of Zhets Sprint, Datistan-I-Dinik Zhetsa Manuschchekhra, ancient essay of datistan and menot and kestore, apologetic Labor Shkand-Humanik Vichar (a complete extermination of all doubts) and the book (Namak) Arda Viraf - Priest, who visited the afterlime world. Late Zoroastrian texts are written in Persian, Gujarati, Sanskrit and Even English.

There are numerous monuments with images of Iranian deities and inscriptions - ranging from the achemenid dynasty (Darius I, 522-486; Xerxes, 486-465; Artaxerks II, 402-359 BC) and ending the era of Sassanids (Shapur I, 241-272 and Narce, 292-302. AD). Not being purely religious, they help shed some light on the status and features of the religion of these different periods. More important are the inscriptions of the Great Priest (Mobed) a picture, which relate to the beginning of the Sassanid era.

Greeks, Christians and Arabs also left valuable information about the zoroastrism of the period between V c. BC. and x in. AD

13.3.2. Zoroastrian reform, as we have already said, was directed against the orgiastic cults dominated in men's military unions. We are dealing with Puritan reform of the morals, partly similar to the Ophphic Revolution in ancient Greece, the purpose of which was to end with the cannibal orgies in the glory of Dionysus. In a purely religious plan, the most striking innovation of Zarathushtra is the system that created the original synthesis of monotheism and dualism. It is necessary to immediately make a reservation that the problem of the theodice in all religions is comprehended in similar terms and dualism is only one of the possible solutions. In Zoroastrism, the concept of free freedom in its rudimentary form is presented in the most interesting form, which does not allow the logical contradiction: in fact, the Supreme Deity of Ahuramazd acts as the Creator of all the opposing forces (clear, 4.3-5), but his twin sons, Shota Menyu (Holy Spirit) and Angro-Menu (Evil Spirit) have to make a choice between the truth (Asha) and a lie (friend or friend), which are manifested in good or bad thoughts, words and affairs. It is clear that Ahuramazd is confessed by the Creator evil twice, because it was he who created a friend who determined the choice of his son an Angro Miene. On the other hand, such ethical dualism acquires theological, cosmological and anthropological features.

During the period of Indoiran community, as well as in the displacement era, Deva (Santers. Virgo) and Akhura (SanskR. Asura) were deities. In Zoroastrism, they undergo evolution directly the opposite of the one that was carried out in India: Ahura become the gods and choose Asha, Davy become demons and choose a friend.

The function of intermediaries between the spirit of holiness and humanity facing the eternal problem of moral selection is performed by seven or six Amesh Spnta ("Immortal Saints"): Holy Man (good thought), Asha Vakhishta (Best Rules), Hscatra Vary (Durable Power), Sphew Armayti (Holy Poiest), Goravatat (integrity) and Amertat (immortality). Seven immortal saints are both virtuous satellites of Ahuramazda and mortal attributes, following the truth - Asha. The devotee of truth (Ashivan), which has reached a special state, which is called Magic, can get into the number of immortal saints and merge together with the spirit of holiness.

13.3.3. Priest synthesis. Eastern Avestian Priests Atharvana (Wed. Sanskr. Atharvany), and after them Western (Midiyan) priests Magi rethought the Puritan teachings of Zarathutra, as a result of which the Dosoastrian rites were again gained and included in the system that received the status of canonical. In the priest synthesis included all the ancient heritage. The priests rehabilitated even the custom of bloody sacrifices and the use of Halucinogenic Drink Homa. Amesh spnta, which was just the attributes of Ahuramazda and at the same time Ashavan, turned into yazats or full-fledged deities. The ancient gods such as miter were included in the Pantheon, and others - for example, Indra became demons. Perhaps, it is thanks to this synthesis in Mazdeism that the anachita and mythra and mythra are mentioned in the Avestian Bogs: these gods, who received very important in the era of Ahemenides, go back to the rethinking Indoran Divine - Mitre and the goddess that the Hindus were called (under the influence of the Middle Eastern Goddess) Sarasvati. In the Mazdist Pantheon, mythra is headed by a triad, which also includes sorry and Rasha - all together they judge the soul after death. Other yazats (deities) are the Vladyka Victory Riverkaya, Vladyka Wind Wija, the visible embodiment of the faith of Daene, Hwaren or Tsarist Majesty, Homa, etc.

13.4. Merry.

13.4.1. The essence of the problem. With Sasanids (III century), religious rebirth begins, which took place under the auspices of intolerance. It is difficult to say whether the orthodoxia of this era of the Mazdist or Mervatory (named Zeror, the protagonist of several dualistic myths). Probably, it is possible to agree with the opinion of R.Terorer, which, in general, Mazdiism has much greater influence, but in some periods, the ridge takes over it over.

Ardashire (Artaxerks) revived Zoroastrianism, but in what form? Mazdist or melonist? Shapur I, being most likely a messenger, shows an explicit location to Mani (see 11.5), and his two brothers - Mihr-Shah and Pernom - turn to manicia. His successor to Kormozd I sympathizes by man inheree, but Bakhram i33 with the support of a formidable picture - mobedan mobedov or the Supreme Priest of Fire - orders to grab the mani deceased in imprisonment, and then begins to pursue his supporters. Shapur II, who joined the throne in 309 AD, continues the fanatical policy of the picture. The cenker believes that the situation has changed only in the era of Yezdigerda I received a nickname "sinner". Tolerance of this king praise both Christians and pagans. By the end of his reign, the Prime Minister MIHR-NARS sends a special mission to Armenia. It is very possible that the myth of the Spring, which came to us in the retelling of the two Armenian (Vardapt and the Kolb rodnik) and two Syrian (Theodore Bar Konay and Johannan Bar Penkaja) of the authors, somehow connected with the preaching activities of the MIHR-NARCA in Armenia Conditions that Yezdigerd I and two other patrons of the MIHR-NARCA - Bakhram V and Yezdigerd II were the mirrids. The eldest son of Mihr-Narsa, who performed the responsibilities of the Great Priest (Herbedan Herbed) is the name of the Slamandate; If this is the very person who is called the "heretic" (Sastar) in Voevdate, it becomes very likely to assume that all these three kings supported the journalism. The king of Kavad with enthusiasm adopts "Communist" ideas of Mazdak, but his successor of Josrov I, returning to Orthodoxy, spreads with Mazdak and restores Mazdisism. Mazdak's adherents are thrown into prisons and those who refuse to renounce the heresy, they are ruthlessly killed. After Josrova, the Persian Power will tear down to decline, Arab conquest is no longer around the corner.

13.4.2. Myth. The most complete version of the main milestone was outlined by the Armenian Writer Beznik Kolb: a gravan, whose name means lot or fate, embodied infinite time and in all the signs was the Androgyan deity. Wanting to have a son, he brings victims within one millennium, and then begins to experience doubts about the usefulness of this kind of action. At this point, two sons are born in his "maternal" womb: Ormazda as a reward for the victims, Ahriman - in punishment for doubts. The zerrman gives vow to make the king of the first, who will be before it. Ormazd, predugal by the father's intention, tells about this Ahriman, and he hurries to "break the womb" to appear in front of a mirror who does not want to admit him: "My son," he says, - Rades light and fragrant, and darkness stench". Nevertheless, the gravan is forced to fulfill the vow to bestow the kingdom of Achriman, but only for nine thousand years, after which the Ormaz "will reign and make anything wishes." Each of the brothers begins to create: "And everything created by the Ormazd, it was good and true, and everything created by Ahriman was bad and false."

Another melon myth in spirit is very close to the legends about the cunning demiurge: this extremely complex character, at the same time comic and tragic, often turns out to be wiser of the creator himself. In this case, Ahriman knows the unknown Ormazda secret of creation - he knows how much you can create shone so that the world does not laby in the dark. Ahriman tells his demons that Ormazd could create the Sun, compiled with his mother, and the moon - compiled with his sister (reflection of the hugging of Hwaetwadat, Avesta. Das Hwag, which in this context is assessed by the most positive way). The demon Makhmi is in a hurry to tell the Ormazda.

Finally, in the third world, the conflict between Ormazd and Achriman for the right of ownership is described: all water belongs to Ahriman, but her ormazda animals (dog, pig, donkey and bull) drink it. When Ahriman prohibits them to touch their water, Ormazdov doesn't know what to do, but one of the demons of Achriman advises him to tell the evil neighbor: "In this case, take your water from my land!" This trick does not bring the desired result, since Ahriman orders his maid-toar to suck all the water from the owners of Ormazda. He again lowers his arms, and then the fly - another subject of Achriman - flies into the nose to the toad, forcing her to spit water.

13.4.3. Interpretation of the jerorism. It is absolutely obvious that it is not possible to restore the syrinous system in its unity and integrity, although attempts were made repeatedly by G.Nubrg, E. Benventist and others - up to the fundamental work of R.K.Tverorer. There is no doubt that the melonism existed: perhaps it was a combination of sectarian theological ideas that received official status in the era of Sassanids. At the same time, despite the presence of several versions of the miracles and numerous alluzies on them, the main argument in favor of the existence of this doctrine remains a purely negative principle: the real absence of references to him in late peklevian texts is indicated - denying its existence, Late Mazdiism Thus, he recognized his power. But then a very difficult problem arises: can the polemical fees against the mirrorism in the manician texts reflection of the initial hostility of two religions? Or are we talking about a close connection between the manichee and the mirror in the era of Shapur I, which led to the inclusion of the name of the Summer in the Manichayan cosmology?

13.5. Mazdisism of peklevian texts. It remains only to regret that the only holistic system of Mazdiism, which we have, was recorded so late. Having found mythological motives already known in these texts in these texts, mythological motives, the old school scientists came to too hasty conclusion about their Iranian roots. However, much more believable is the assumption that they go back to Manichery, Judaism and Christianity. Many mythological themes of pekhlevian texts are reflected in the Avesta - even in its most ancient parts. But holistic and detailed legends telling about cosmogonia and eschatology, there are only in peklevian texts.

13.5.1. Cosmology. In the Mazdist book of Being (Bundakhishn), it is referred to about two forms of existence: a genics or "pure spirituality" generates a gate or "tangible reality". The latter is not considered in a purely negative plan as the body of Plato or Matter in the late Platonic tradition. However, Goetik is characterized by the "mixture" of two began "(Gumseishn) as a result of the intervention of the spirit of evil - Achriman. He kills the first fiber (Gav-and Eucdat) and the first misty (Gayomart), but all kind animals and the first human couple - Marty and Mainyanag occur from their seed.

The world was created in six stages - ranging from a crystal sky and ending with people. In the center of the Earth there is Mount Hara, and the mountain ridge surrounds Harburst (Avest. Hara Berezite). People live only in one of the seven climatic belts (Karshwar) of this circle - boasted. On his southern border there is a huge lake Warukash, which was formed from the aqueous threads from the top of the Hara. In the center of the lake there is a mountain of heavenly origin (from crystal), and the world tree is growing on it - a tree of immortality or white haoma. From Lake Warrukshi originates two rivers limiting their bohas in the east and west.

13.5.2. Collective eschatology. Gumseishn will end when the section will occur (Vizarishn) all that was created by two spirits. The history of space passes through the three phases: the past, where Gayomart and death dominate, the present, where Zarathushtra rule and his teaching, the future, where the Savior or Soshan is owned (SOSHAYAN).

According to Bundakhishu, the history of the Universe includes four epochs - for three thousand years in each, twelve thousand years in general. During the first three thousand years, Ormazd creates a world in a state of the throat and then the destructive activities of Ahriman begins. For the next nine thousand years, the gods conclude a truce, and create them go to the state of Goetik. However, after three thousand years, Ahriman is trying to conquer the world of the Ormazda, but he creates Fravasha ("Soul") Zaptorshtra. When three thousand years goes, the Prophet announces himself, and the true faith begins his triumphant path on the ground. In the past three thousand years, power will go to three sonsans or three sons of Zaratuchtra, and each of them will appear at the beginning of the new Millennium - first Ukhiyat-Eret, then Ukshaiat-Nem, and finally, Actic-Eret.

Already in the Gaths themselves, it is said that the end of the world will be the cleansing fire and the transformation of life (Frachetieti, Pekhlevie - Frashegird). The fiery river will separate the righteous from unworthy. The dead will rise and gain nonentible bodies thanks to the atoning victim of the Savior - he will be born from the Zarathushtra seed, which is kept in the depths of the lake in the East.

13.5.3. Individual eschatology. The topic of the court over the soul of a separate person is very ancient, but the details are given only in the later parts of the Avesta and, mostly, in the peglevisian texts. Three days after separation from the body of the soul, the Chinvat34 bridge was achieved, where the embodiment of a true faith will appear in the appearance of their own Daena: True Mazdiists will see a fifteen-year-old Virgin, and a false witch. When the gods of mythra, the sorry and Rasha say their court, the souls of true believers will drive the bridge, the souls of false people will be overthrown into hell, and "warm" - those that were neither true nor false - they will go to the purm of Hamshatagan. The bridge, which expands before the righteous and narrows before unworthy, is quite late borrowing from Christianity, where this motive was popular already in the VI century. AD

The soul rises to the sky in three stages: first to the stars, symbolizing the good thoughts (humata), then to the moon, symbolizing the good word (Hukta) and to the Sun, symbolizing the good deeds (Hearfa) to raise finally in the kingdom of infinite light (Anagra Rosha ).

13.6. Rituals. Initially, Zoroastrianism denied rituals, but ultimately recognized the sacrifices of animals, and the Khaoma cult, who previously condemned. Nothing is known about the existence of temples and statues right up to the era of the ArupSerks II, when the anachita statues are erected under the influence of the Middle East. "Housing of Fire" serve to commit numerous rites associated with fire; The most important of them is to sacrifice Haoma by two priests - Rapsey and Zot (Assay. Zatar, Wed. Sanskr. Hotar) who read the Avestian anthems from clear.

Other rites are distributed in accordance with the calendar year: the beginning of it is the new year (but RUZ) is the festival dedicated to souls (Fravaashi). Big celebrations are timed to two solstice and two equinons.

13.7. Mazdiism after the victory of Islam. Zoroastrianism is maintained in Iran and after Arabic conquest, as evidenced by Pohlevian literature. In the X century, as a result of the suppression of several antimuslim insurgents, most of the Zoroastrians leave Iran and moves to the north of India (Bombay), where they still form a closed and rich community of Parsis. The Mazdiests remaining in Iran, on the contrary, are needed and persecuted.

Currently, the number of Zoroastrians in the world is approximately 130 thousand people (1976 census): Of these, 77 thousand live in India, 25 thousand - in Iran, 5 thousand in Pakistan, and 23 thousand - in the United States.

13.8. Bibliography. ELIADE, H 1, 100-112; 2, 212-17; G.gnoli, zoroastrism, in er 15, 578-91; Zarathustra, in Er 15, 556-59; Iranian Religions, In Er 7, 277-80; Zurvanism, In Er 15, 595-6. R.C.ZAEHNER, ZURVAN: A ZOROASTRIAN DILEMMA, OXFORD 1955.

Excellent definition

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Zoroastrianism - Fair Fireplongs

"You consider yourself wise, you, proud Zarathstra! So find out the riddle, you, shortcut solid nuts, - the riddle that I imagine! Say: Who am I! " But when Zarathustra hand heard the words of these, what do you think, what happened to his soul? The compassion took possession of them, and suddenly he fell by the NIC, as oak, which resisted many woodcutters for a long time, is hard, suddenly, scaring even those who wanted to cut him down. But he rose again from the ground, and his face was harsh. "I know you perfectly," he told a voice that sounded like copper, "you are the killer of God! Let me ... "" Pretty badly, - Wanderer answered and shadow, - you are right; But what to do! The old God is still alive, about Zarathustra, whatever you say ... The old ugly man is to blame for everything: he again resurrected him ... And although he says he has once killed him, - the death of the gods always have only prejudice. "

Friedrich Nietzsche. "So spoke Zarathustra"

Of particular importance in the life of a number of eastern peoples played and religion plays. The founder of the state of Sasanidov Artashir spoke Son Shapur: "Know that faith and reign - brothers and cannot exist without each other. Faith is the basis of the kingdom, and the kingdom protects the faith. " The phrase leads the Arbian historian Masidi. The time of the Prophet Muhammad and his successors came. The world will witness the Triumphal procession of Islam, but not immediately.

God's mercy flows in everything,

All worlds penetrated.

You and thought, and recognize:

The mercy is unsurpassed ...

However, even the grace of Allah is not eternal ... In Islam, there was a split on Sunni and Shiites (661 N. e.). Shiites believed that only the Special Messenger of God, Imam, has the right to lead Umma (society and the state). Shiites have since completely distant from power. According to their version of the story, the world rules the usurperators of power, while the faithful followers of Ali (the last "righteous caliph", cousin and the fourth successor of the Prophet Muhammad) from the fate in the affairs of Ummes are removed. But the day will come when the post in history will enthusiasm. It will appear unfairly rejected by imam (Mahdi). He will head Iran.

Founder of Zoroastrianism

Long before Islam appeared in the life of Iranian peoples, missionaries of the teachings, who gained fame as Zoroastrianism appeared. Who is such a zoroaster? This is the founder of an ancient teaching arising in the middle or end of the II millennium BC. e. (much earlier than monotheism in Judea was formed), when Indoarians moved from steppes through Central Asia to the south, crushing a number of developed civilizations. For them in the second wave, Iranians, who took Iranian Highlands, went. Among the waves of Indoarians were the ancestors of Slavs. Dates of life and the habitat of Zoroistra (Zarathustra) cannot be accurately installed. Some call the place of his birth Azerbaijan, others - Areas of Central Asia (ancient Bactria or Margions), the third - "our" Russian Arkim, a cult, production and defensive complex in the Southern Urals (a kind of "weapon path" from north to south). It is assumed that he was a clergy and lived between 1500 and 1200 BC. e. He himself called himself a "mantor wrister" (i.e. ecstatic spells and spells). The tribe to which he belonged is called the "people of the Avesta". They did not have written. Their science consisted of studying the rites and provisions of the Faith and the memorization of the Great Mantras, folded into the distant times of the wise men and the priests of the ancient people.

As for the more accurate time of his life, the detailed information gives the "Book of Arda-Viraz". It is said that the Religion widespread Zoroastrom remained clean for three hundred years, until Alexander Macedonian came, who killed Iran's ruler and destroyed his capital and the kingdom. Along with the figure of 300 in the Zoroastrian tradition, in the same value of 258 years, having a derivative character: 300 - 42 (the age of the prophet, when it was facing his religion Kavi Vistasp) \u003d 258. The same figure appears at Biruni, Masidi and others. The end 300? The summer period falls on the death of the last Tsar-Ahemedida and his capital of Persepol, that is, for 330 BC. e. Whatever it was, one thing is obvious: Zoroaster lived and preached at least 600 years before the birth of Christ, that is, Zoroastra, who lived 6,000 years ago, had a twin, as they believed to live in the time of Plato.

Historians have significant discrepancies in relation to the dates of the birth and death of Zoroistra, the time of accepting the Iranians to this religion, as well as its relationship with the religion of Ahemenides. Some believe that Zoroaster lived at the end of the VII - the first half of the 6th century BC. er, that is, 258 years old before Alexander Macedonsky, or, perhaps, a little earlier - presumably in the VIII-VII centuries BC. e. or between the X-VII centuries BC. e. It is clear that such uncertainty gives the basis for violent disputes about who from the Iranian kings was (or not) Zoroastrian.

Ahura Mazda, awarded the symbol of the royal power Shahh Artashira

The maturity of Iranians fell by 15 years, when the young man had to learn the knowledge gained from various teachers. Zoroastra, like Buddha and Christ, spent many years in wandering. He saw that there was a mass of injustice (murders of peaceful people, robbery, hijacking of livestock, deception). He was filled with a passionate desire by anything to achieve the establishment of the kingdom of justice. The moral law of the Ahur deities should be one for strengths and weak, rich and poor. Everyone should live in equal content and peace if they lead a pure and righteous life. So he decided - and at the thirty years, a revelation came to him. Almost the age of Christ. In the Pahlavsky essay, "Zastspram" and in one of the GAT (clear 43) describes how it happened. A strange vision was headed for water on the occasion of the spring festival. He is a shiny creature. This creature was opened as a volunteer man, that is, "the good of thoughts" (let's remember the Christian "good news"). It also led Zoroistra to Ahura Mazda (God-Father) and other deities emitting light. He received a revelation from them. So Zoroastra began to worship Ahura Mazda as a Lord of order, righteousness and justice (Asha). He proclaimed Ahura Mazda with an unreserved God that exists forever. He is the creator of all the good, the creator of the world in seven stages (again recall the seven days of Divine Creation of Christians).

Naturally, good and just God - Ahura Mazda was to correspond to the evil spirit, his worst enemy and an opponent - an Angro-mana ("evil spirit"). They are the twin gods who pursue the diametrically opposing goals in the universe. One carries evil and lies, the other - seeks to truth and justice (and fights for them). Each person in life is voluntarily or unwittingly follows one or another God. Therefore, the worlds of heaven and earthly are a reflection of the continuous struggle and the eternal confrontation of goodness of goodness with evil. In the end, Ahura Mazda will win a great battle and destroy evil. In the Anthem "Avesta", the Holy Book of Zoroastrians, said: "Initially, there were two geniuses endowed with various activities, kind and evil spirit, in thought, in the Word, in action. Choose between them two: be kind, and not evil ... "Everyone is free to choose to the mentors of any of these two geniuses: the genius of lies making evil, or the genius of truth and holiness. Anyone who chooses the first, preparing a sad fate; Who takes the second, honors Ahura Mazda, he lives worthy and is accompanied by good luck in his affairs. Ahura Mazda is the God of Light, truth and creation. His full opposite and the opponent - demon of darkness, lies and destruction of Angro-Manu (Achriman).

The value and uniqueness of the religion of the ancient Persians is that Zoroastrianism clears a person, like the sacred fire ... He requires him to comply with the norms of high morality, inspiring a sense of responsibility for everything that happens around us. It is for this that you need to learn, keep the canons of faith, all the requirements of the law. In this case, you will take you under your patronage of Ahura Mazda ("The Wise Lord"). This is not Christianity, where Christ is a par with a righteous soul and a robber-killer, a highly moral personality and completely mired in sin, the man dropped. Sinner him is something even more expensive. Religion of Persians above and cleaner. It is significant and the fact that Zoroastra broke with the old aristocratic and priest tradition, all the underground kingdom, the Divine Basement, so to speak. He gave a chance and hope for salvation in paradise to the poor and threatened by the hell and the Kari's strong world of this, if they behave vigilantly, unworthy and unfair. The thesis of the eternal struggle, the struggle is not for life, but to death with human vices and social injustices, of course, could not cause delight in the rule of the elite. As a result, the sermons of Zoroistra had the same result among his tribesmen, as well as the preaching of Christ among the Jews (and even more modest). He was able to turn into a new faith at first only his cousin.

Sassanid temple with burning fire

Then he left his people and went to others, to strangers. There, King Vistasp and Queen Hutaos, he found support and understanding. Neighboring kingdoms, dissatisfied with the change of religions, went to this kingdom of war. But Vistasp won - and Zoroastrian was established. Thus, the merit of Zoroastra is that he managed to create a strong and strong spirit of the community, united by light and clear teachings. As M. Bois notes, he "created a religious system of tremendous strength and ensured the new faith the ability to maintain for thousands of years." At one time, Zoroaceaster dreamed that his religion would become the world. And although he did not happen to see the full celebration of his religion, over time, she not only spread among the Iranians, but some of its provisions were inherited by the Prophet Muhammad and Islam. The Greeks, considered Zoroistra a great magic, also experienced charm of fireproofers. Graceful Altars in the capital Kira Pasargady were the personal "fires of the hearth" Tsar Persov. According to legend, Zoroastra has already died in old age, a violent death - allegedly, the priests of the priest, who envied his glory.

In the ancient religious tradition of Zoroistra (Avestian form named after Zoroistra) appears as a priest, more precisely, according to his own words, Zaotar, that is, a professional priest who has the right to bring victims to the gods and make the appropriate rites. He is a sacred poet and providers. Such priests are usually invited in the event of a special need for committing ritual actions for a special remuneration. Like brahmanas, they led wonderful lifestyle. Zoroastrianism spread in the area between the area of \u200b\u200bSamarkand and the area of \u200b\u200bBalk (Central Asia). Indications are not available for historians, but at poets. Firdosi (more precisely, Dakiki, whose verses of Firdosi included in his poem) the patron saint of Zarathutra Ghutasp lives in Balkha. The same says about Ghutask (Visteset), regardless of Firdosi and Dakiki, Biruni, Al-Masidi and some others. By the way, the Roman historian Ammonian Melsellin said about Bactrian Zoroastra. In the early Christian authors, it is said about Zoroastra, as the founder of Bactria, from where the new law has spread throughout the land.

The tomb of the Persian king in the Naksh-I-Rustem

The flourishing of the popularity of Zoroastrianism began in the VI century BC. er. when his doctrine took Cyrus. The question was whether Cyrus and Cambis Zoroastrians, or the first Ahemedian monarch, who adopted Zoroastrianism, was xerx or, perhaps, Artaxerxes I (when the Zoroastrian calendar was introduced - in 441 BC), today have only Theoretical interest. Some scientists, analyzing the inscription Darius on the relief of the Behistunskaya Rock, discovered the terminology there, allowing you to recognize the quotes from one of the car of the Avesta in it, which gave them a reason to declare about the belonging to the King Daria to Zoroastrism. The information of the ancient literature on Zoroastre refers only to the last period of the existence of the Ahemedid Power (390-375 BC) or a little later. Herodotus, speaking of religious figures or sages from other peoples, does not mention anything about Zoroastra in the texts of the religion of Persians and Mages. There is nothing at Ktesia, who spent a number of years in Iran and at the court of Ahemenidov, and Xenophon in Kyropedia. Perhaps the beliefs of Iranians were initially independent of Zoroastrianism. But then he fascinated and joined the passionate soul of the East.

The problem is interested in us, including in terms of clarifying the location of the kingdom, where Zoroastrianism was distributed. It seems that Zoroastra could be near the Russian-Scythian range. The image of Zoroastra, who lived, according to Plania and others, 6,000 years before Plato and 5,000 years before the Trojan War, the founder of the ancient religion of revelation, of course, attracts the attention of scientists. It is clear why Nietzsche devoted him one of his most famous things - "So said Zarathustra." Wasn't Zarathustra, or Zoroaster, to some extent close to the Scythians? An attempt to answer this question was taken by the Russian scientist I. Pankov in the article "Zoroaster in the history of Central Asia."

Image of zoroastra

Among scientists, the version was distributed, according to which the birthplace of the sage, as well as the king of the king (Kavi) of Vistesas, who provided him by the patronage and at the courtyard of which the Prophet received recognition, was supposedly in the area of \u200b\u200bKhorezm. Soroistra's wanderings connect two important points - the homeland of the prophet and the place of his recognition (that is, the area of \u200b\u200bSamarkand and the region of the Balk). The majority believes that there was no time in Khorezm a powerful kingdom, far from the Khorezmian oasis, existed. The "Khorezmian" hypothesis can be considered a "Scythian" hypothesis. In it, Zoroastra appeared as a primitive priest "prehistoric" people who lived in Khorezm in an indefinite, dochamienid antiquity. From there, he allegedly fled to the neighboring Scythian tribes, found the support of Tsar Vistasp and founded the first Zoroastrian community. Professor M. Boys (London) believes that Zarathustra lived in the south of the Urals. There is also a "Big Kurgan" (near Magnitogorsk), where the estimated burial place of Zarathustra is located. Indoary tribes inhabited these regions. Therefore, the hypothesis V. I. Abayev, who considered that "Zoroaster was a Scyth" appeared at all.

Kaaba Zoroastra

The researchers emphasize that the ancient Indoran arias not only called themselves "noble", but also sought to show nobility in words, actions and thoughts. Especially worshiped Aria's desire to truth, justice and good. Being aware of the presence in the man of low-lying and dark began - malice, pegs, envy, lies, - they not only condemned them, but also tried to get rid of others from them.

The most important means for overcoming this dualistic properties of the human soul are personal freedom and will ... "Perhaps the most characteristic feature of the teachings of Zoroistra is to give a special meaning of personal faith," wrote English Religica D. Hinnels. - All men and women (and in zoroastrism both gender have the same duties and equal rights) carry personal responsibility for choosing between good and evil. And in the future they will be judged only by how they ordered their free will. "

Mithra - Indoiransky God of Light, in the form of a kronos with a lion's head

In zoroastrism, the word had a great influence. According to scientists, Zoroastrian was inherent in the absolute faith in the effective power of words and prayers. They purified with prayers all the good creations, Zarathustra prayers expelled demons. In particular, the main Zoroastrian prayer Ahuna-Vairya, which Ahura Mazda, the Higher Divine of the Iranian Pantheon, pronounced the creation of the physical world, possessed the exceptional force. This prayer evil spirit was plunged into a state of talking for three thousand years (Bundakhishn). The Word is a weapon against evil spirit and demons, which, while reading a prayer, cannot harm good creatures. Interestingly, in teaching the word itself has a huge magical force, not because it is drawn to God, but in itself. At the same time, the word in Zoroastrianism needs serious defense against desecration.

When Islam spread in Iran (1300-1400 years ago), several hundred thousand followers of the old, Zoroastrian religion moved to India. They settled on the west coast, where they were welcomed by local tribes. No one interfered into their internal affairs, and they themselves did not touch anyone. Here they gained the second homeland and became known as parses. J. Nehru said about the mutual influence of the cultures of the two peoples: "In India, an entire architecture arose, which combined Indian ideals and Persian motives. Agra and Delhi were decorated with majestic and beautiful buildings. About the most famous of them, Taj Mahala, French scientist Gerassia said that this is "Iran's soul, embodied in the body of India." Not many nations are closerly related to the origin and all course of history than the people of India and the people of Iran. " Both people are very close to Russia.

In general, there is an amazing connection between the gods and heroes of the ancient peoples. They seemed to be created in one scheme, similar to the cult of gods and images of heroes. Scientists noted that there is a complete parallel to the cult of Greek heroes and Indian Rishi in ancientary Avesta. Darmsteter called this list by the "Gomerovsky catalog of Mazdiism". This includes the names of the displaceable heroes, the mythical kings, the first adherents and propagandists of the teachings of Zoroastra, as well as those who lived later. An example of that God Mithra, the God of good, the goal of which was to maintain peace of mind and consent in society.

His name was translated as "contract" and "consent." Having supported the balance in nature, he performed a kind of mediator in the dispute of the main deities - the spirit of the good of Ormazda (Ormuzda or Ahura-Mazda) and the Spirit of Evil Achriman. As M. Hall writes, "while Ormong and Achriman fought for the human soul and for the championship in nature, Mithra, God of Mind, stood as a mediator between them." We also note that one of the central deities of the Mitraist Pantheon - Leonaukhefal, Eon or Deus Aeternus, starting with II century n. e., it is found in statues and reliefs throughout the area of \u200b\u200bdistribution of the Mitra cult, from Britain to Egypt and from the Dongyas regions to Fiancia. They are often depicted next to Metro. In the work of M. Vermarena, more than 50 statues, reliefs, bronze figures and fragments of Leonokefal statues were collected. Most often, this deity has, like a miter, a lion's head, a male body and wings, usually four wings. A big snake is wrapped around the body, her head is on the lion's head of the Divine.

N. Rerich. Zaratusta

Zoroastrianism in the modern world was largely popular thanks to the book F. Nietzsche "so spoke Zarathustra." It is praised and extolled so-called superhuman. Many of this "superhler" attached the label of "Fascist" and "Blokur Bestia". Is the ancient Aryans not guilty?! Perhaps they had several exaggerated ideas about their nobility and the need to be sacred to maintain racial purity among the people. But it almost literally complies with the instructions of "Avesta": "Who mixes seed (relatives) of the righteous with the seeds of wicked (alien), seed of admirers of the Devov (demons) with seeds (Ariyev), their rejects (those should be severely punished. - Avt..). I tell you about this, about Zarathushtra, that it is more important to kill them than soothing snakes and sanging wolves. " But to see in zoroastrism on this basis only "blood teaching", or "racism" - it means to become a drunk don, which Friedrich Nietzsche writes in the "Zaratra", and not see the sign that came along with the sunrise, "deep eyes of happiness " Thanks to the teachings, Zarathustra awakened even the "ugly man": "It is worth living on earth: one day, one holiday, spent with Zarathyshsky, taught me to love (this) land." So the fire, the closed Zarathyshsky, did not go out at all (as written by Firdusi in Shakhname).

Iran made a notable contribution to the creation of social and legal institutions of the entire Islamic civilization. True, the laws of Persians took shape legally fairly late, but they clearly trace the presence of a strict and slim legal system. In Iranian right, a person figured an independent person from the moment of birth. In particular, in a lawyer (compilation of legal norms), compiled by Farahmart, the son of Vakhram, Contemporary Hoshrov II Jepastuz (591-628), referred to the procedure for the transfer of things, as well as definitions of the share in the inheritance, made in the case of the birth and death of a person. Loss of legal capacity has occurred only with death. Rights possessed face of both sexes. As in other countries, only a free person had full and indispensable legal capacity. The slave was the right to the right of law only in limited limits. Male, head of the family possessed the greatest right. The total capacity of the member of the society has occurred with the achievement of the age of the age of 15. Completeness of law and capacity depended on its class, family and civil statuses. However, a person could lose legal capacity if he was condemned for a serious crime ("mortal wine"). Moreover, according to the prescriptions of the Avesta, the Persians did not ceremony with criminals committed serious crimes.

"Avesta" indicates the need to demolish the head guilty of a serious crime after the first revision of the case (not allowing the second revision). True, the physical death (execution of the criminal) has long been replaced by civilian death for Sassanid time. In some cases, in relation to persons guilty of crimes against the state, this kind of execution still took place. The civilian death of an individual followed the confiscation of all his property (asset and liabilities), full deprivation of rights to participate in the life of society, including a ban on the departure of the cult. Not only the state and community, but also the church carefully guarded their rights. Thus, with the spread of manicia, which turned into real power, the adepts of this teaching were severely pursued by the official Zoroastrian church and the state. They were equated with powerless in legal terms. The decree was distributed throughout the country, which was prescribed to confiscate the property of Manicheev and Macheri teachers in the royal treasury.

Teacher Mania

Here we consider it necessary to say at least a few words in defense of manikes, exercises, not understand and not adopted in the ruthless world ... in the third century N. e. In Babylonia, in the family of Iranian, a future preacher mani was born (Manu). From the first steps it became obvious that the child was exclusively talented. As if a kind of deity, he has already been distinguished by outstanding abilities from four years old. The wisdom of many nations was available to him. Soon he began to show interest in different religious trends (Zoroastrianism, Judaism, Christianity, Buddhism, Taoism). Having read the teachings, he realized that the prophets, saints, wise men, all teachers of nations seek to convey the light of truth (Christ, Buddha, Lao Tzu, etc.). Mani could not understand why those who want to people of good, shared nations in a religious attitude, as we talk today to various denominations. So, in his homeland, in Iran, in fierce confrontation there were followers of zurvanism and traditional Zoroastrianism. Mani suggested combining religions, including the most successful positions in the overall religion, which received the name of the maniken. Manichaeism is a kind of universal chorus of religions, consisting of representatives of different countries and peoples, a friendly executing songs in the same language. The idea itself is amazing and, as we would say, truly cosmic. It is not surprising that even the ruler of Persia, Grozny Shapur, was carried away. However, priests, in particular, the head of the Iranian Church of the Cyirder, a supporter of Zoroastrianism, resolutely opposed to this idea. In fact, if everyone has one religion, how to manage people of different countries in conditions of constant wars and confrontations?! After all, there is nothing more convenient than to move the dark people to the persecution and murder of an innocer.

Manichaeism as a religion of friendship and the fraternity of peoples (a kind of Arya-Iranian internationalism) and could not be met otherwise as in the bayonies by the ruling elites. The authorities have always needed becks, fear demons, with which you can speculate the people on the people, Cast on Casta. Recall how in the Middle Ages to designate Inoverts, the chronicists of Europe used a certain vocabulary, allowing you to clearly distinguish "their" from the "alien": Muslims were called "the enemies of the Lord" (inimichi Domi-Ni), "Devil Satellites" (Satellites Diaboli), "enemies God and Holy Christianity "(Inimichi Dei Et Sanctae Christianitatas). In turn, they are sharply opposed by the righteous, Christians, decent peoples: "People of God" (Populus dei), "Knights of Christ" (Christi Milites), "Peregrini", "Christian tribe" (Gens Christiana), "Sons Provising "(Filii Adoptionis et Promissionis)," Christian people "(Christianorum populus), etc. The Soviet system could not be accepted in the same way as capitalism. Nothing basically changed in five thousand years of the history of the so-called civilization: from the great ideas made a farce.

Golden Riton (Acherienid period)

The indigenous population was marked by the Etnonym "ER" - Iranian (the number of "ERAN"), unlike the "ANER" - Persian ("non-Iranian"). The first in Sassanid time, and perhaps earlier, were designated synonymous with Zoroastrian. The second has become synonymous with the words "Nevozastric" ("Inoveraz"). At the same time, even persons and Iranian origin were considered the inners, but not practiced Zoroastrianism. There was a persecution against them. So, when Shapur II (339-379), forty years continued to persecute Christians.

Sassanid seal "Wahudena-Shahupra, Anbarkpata Iran"

Nevertheless, Iranian right should be recognized as not devoid of democratic elements. For example, there is no indication in the lawsuit on the inferiority of the rights of the Inoverts in private transactions with Zoroastrians. Legal discrimination concerned only administrative aspects. The transition of Zoroastrian to another faith (looting), however, was pursued, but in limited limits. Persons confessing Judaism or Christianity (and the number of Iranian officials among Christians of Iran was more significant), included in the relevant religious communities, which possessed their own legal systems and autonomy in the field of jurisdiction. The well-known monuments of the rights of the Jewish and Christian communities of Sassanid Iran, respectively, are such books - the Babylonian Talmud and the Faudskit Ischobhat.

It is worth saying about the presence of other democratic elements in the estate division of Iran. As you know, Iran had four estates - priests, warriors, farmers and artisans, which has an analogy among other Indo-European peoples. Interestingly, the written evidence of the achemenid time, including Greek, does not contain instructions on the estate division. There are no such information in the texts belonging to the Parthian period, which is rather strange. Modern, the first Sasanids of the works in Greek and Latin do not mention any of the estates known to us on the "Avesta". They are reported only in the peklevian, Armenian and Greek texts of the V-VII centuries. Although Persian and other Arab texts (a letter of Tanzara, the will of Ardashir, the work of the Jahise "Book of the Crown", etc.), based on the Lateness Asian tradition, say: as a result of the reforms of Artashir Papakan in Iran, the estate structure was further restored.

N. Rerich. Order of Rigden-Japo

About the reasons for such defaults or sporadics of the appearance of Iran's estates The authors say extremely carefully. Apparently, not the mention of the class factor is explained by a number of reasons. First, the fall in the role of an ancient class organization in connection with the emergence of strong state entities. But this moment is doubtful, because in other states, the class division only strengthened with the strengthening of the state. Secondly, religious reasons. In Iran, religion, as we have already noted, always played a paramount role. And therefore, in such a system, the class division can retreat before the role of a religious hierarchy. Thirdly, and this moment seems to us the most essential, Iran, which included a number of state entities (Elims, Miudia, Agemenid Empire, Greek policies), had to face diversity and a variety of forms (including class), existing in different countries. The conquest of huge territories, the inclusion of the empire of different peoples, the tasks of holding and managing this extensive conglomerate of various languages, cultures, norms, laws forced Iran to relate to be extremely careful and carefully to motion in ethnic and religious terms of their subjects. Here the Persians subtly follow the advice of the great doctor of antiquity - "Do not harm!" Olyu or unwittingly, but Iran was wise and in many ways a democratic sovereign, despite the external despotic forms of government. It should be remembered by the current politicians of the Great Eurasia. Lyapustin Boris Sergeevich

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