Authentic Gatha Zoroastrianism

We read about Yasna 30.2 in the ancient vársht-mánßr commentary of the poetic gathas; the commentary states this sacred verse is “about the wise choice of WILL by each hero and heroine, and the concluding great battle/reward and the way to it through luminous willpower, about awakening to the lore and teachings of the powers of light before the Great future event.”

We read in the original gatha poetry: http://www.youtube.com/watch?v=qnbnLN1X8o0&feature=plcp

“Hear with your ears to the wondrous///See with a shining, glowing mind

Will wisely like a wizard///each hero and heroine for own self, in flesh and blood

Before the Great Battle, Event///awaken to our teaching, lore”

I think it is only fair to analyze the keywords in the gathic original to have a more accurate sense of what the prophet seer is expressing:

“Hear with your ears to the wondrous,” the word for wondrous is vahishtá from the root vah “wow-inspiring, superb, amazing.” The ancient commentary by a word play reads it also as vakhsh, “cause to grow, increase, prosper, develop, progress.”    

“See with a shining, glowing mind,” The word for “shining, glowing mind” is süchá man.ang.há. Süchá comes from Proto Indo European root skai“shining, glowing” Gothic skeinan “to shine, glow, be splendid bright, luminous.”  Man.ang.há is from the root man “mind/spirit, conscious energy, passionate intelligence.”

“Will wisely like a wizard,” ávare.náw comes from the root var/vr: “to WILL, wish, desire, choose;” Old Norse vilja, Gothic waljan, German wählen, Old.Chrurch.Slavonic voljo, voliti “to WILL,” Lithuanian. velyti “to wish, intensely desire.” Vairyö or the will to be god-like in the most sacred yathá ahü manthra is from the same root.

Vichit.ahyá comes from the root vichi, Germanic wicca “wise, wizard, sage.” The poem says; “will/choose like a wizard or great wise one.”

“Each hero and heroine for own self, in flesh and blood,” the word for hero, heroine is “narém-narem” in the original. It comes from the root nar “powerful, virile, courageous;” the Proto-Indo-European root nḗr.  Cognates include Ancient Greek ἀνήρ (anēr) Persian (nar) and Sanskrit नर (nára.) Also compare with Lithuanian nóras “will power” Old Irish ner, Welsh nêr/ nerth “manliness, courage hero,” Modern Breton: nerzh “power,” Latin: neriōsus “firm, resolute, powerful,” The personal name   Nerō comes from the same root.

Xva-xvayái comes from the root xva, Sanskrit sva, Proto Indo European swe/xwe “own self,” Gothic. swes “one’s own,” Old Church Slavonic svoji“his, her, its own,” Old Norse sik “oneself, personal, private,” particular to oneself.”

tanüyæ comes from the root tan “body, person” probably the original meaning is “trunk.” By tanuu “flesh and blood, solid, physical form” is meant, compare with lithuanian tankus “compact,” i.e. “tightened.”

It simply means the choice of will is private, particular to one’s own self and is a heartfelt desire/will that can be felt even in flesh and blood.”

Pará mazé yáwnghö is literally “prior to the magnificent, great battle/accomplishment.” yáwnghö comes from the root yah/jah, Proto Indo European root yeh/ye “to do, work, endeavor, struggle, battle, fight, overcome, action of accomplishing” Hittite ijami “I accomplish.”

The word yáhí from the same root, appears twice more in the poetic gathas; Yasna 46.14, 3^rd rhymed verse line and Yasna 49.9, 4^th rhymed verse line. In both the aforementioned verses yáhí is an epithet for “gigantic statute” or achievement in extraordinary degree; compare with Old Norse jotunn, “doing great deeds.”

Based on the gathic evidence and other passages in the poetic gathas;“the great battle” clearly refers to a series of future events, that will culminate in a fresh, new universe and the dawn of an eternal age of progress. The worlds will resurface anew and resplendent forever. And a new age of unlimited consciousness and superb mind-power will begin.

The account of “the great battle” in the 3^rd rhymed verse line of Yasna 30.2 is closely connected to the 3^rd rhymed verse line of Yasna 36.2. In the ancient vársht-mánßr commentary we read: “The work/activity which is the greatest and most magnificent (mazishtái yáwng-há(n)m,) and is accomplished in the future existence, by which the creatures become anew and resplendent, occurs through fire.”

All of this is almost identical to the accounts of Ragnarök/Ragnarǫk in Norse mythology and the twilight of the gods/Götterdämmerung in a great gigantic future battle.

The Avestan word for Kushti, or the sacred religious cord is aiwi- yáwnghö. Aiwi means “towards” and it implies “endeavor toward renewing the world and making it resplendent.”   This means that kushti is the sacred belt for a “warrior of a new age of wisdom and light.”

“awaken to our teaching, lore”  the Avestan word is baödantö, it comes from Proto Indo European  root bh(e)udh- “to be aware, awake.” The name buddhah“awakened, enlightened” is a cognate. Also compare with Old Church Slavonic bljudo“to observe” Lithuanian budeti“to be awake” Old Irish buide“to observe, be grateful.”

The ancient commentary adds that the two last words “baödantö paití” mean that awakening/enlightenment is the true reign, kingship.

We also read in the Rig Veda 3.5.1 práty agnír ushásash cékitánó bódhi; “agni resplendent in the glory of dawn was awake, enlightened.”

Now let us objectively look at Dr. Ali Akbar Jafarey “personal view” on the above sacred verse. Dr. Jaffarey is considered by his followers to be the true and most eminent scholar on the gathas. His own personal views and words have been more than often cited as the original gathic ideas. He is the leader and original founder of the “gatha movement.” Now let us look at what Dr. Ali Akbar Jafarey has to say about Yasna 30.2, and objectively examine his ideas.

In a long-winded article titled “Freedom of Choice Meaning and Message of Yasna 30:2 by Ali A. Jafarey” states:

With our main subject of Song 3:2 (Yasna 30:2) in view, we now turn to two important points: (a) Mazê Yâonghô, the Great Event and (b) Declaration of Choice.

The word ‘yâonghô/yâh’ is derived from the root yah/Sanskrit yas, meaning ‘to endeavor, to strive.’ It occurs in Song 3:2 (Yasna 30:2), Song 11:14 (Yasna 46:14), and Song 14:9 (Yasna 49:9). It also occurs as ‘mazishtâi yâonghâm – the greatest of events’ in Haptanghaiti Song 2:2 (Yasna 36:2).

The two Gathic instances show that the occasions refer to the days King Vishtaspa and Jamaspa chose the Good Religion and the Haptanghaiti occurrence speaks of the day when the congregation of early Zoroastrians had encircled the Fire altar in their community enclosure for a special occasion called the greatest of the events, perhaps a group initiation into the Good Religion.

Yet, the question arises where in the poetic gathas is there ANY support for Jafarey’s assertion that by the “GREAT BATTLE/ENDEAVOR” the conversion DAYS of scholar-king Vishtáspá and the wise Jámáspá are meant???

As i stated earlier, the epithet yáhí from the same root appears in Yasna 46.14, 3^rd rhymed verse line and Yasna 49.9, 4^th rhymed verse line. In both cases it is an epithet for “gigantic statute” or “achievement in extraordinary degree,” It is attributed in the first instance to scholar-king Vishtáspá and in the second instance to the most wise Jámáspá. Ancient commentaries translate yáhí as kárík; “extraordinary achiever, doer of great deeds, fighter,” compare with Old Norse jotunn “giant.”

There is NOT ONE single verse in the poetic gathas or the entire Zoroastrian tradition and the vast body of the ancient gathic commentaries that supports Dr. Jafarey’s speculation.

Mr. Jafarey starts his article by the usual middle-eastern flattering talk and correctly states in the beginning of his essay; “One may pick a subject in a stanzas but to comprehend its meaning and message, he/she will have to see it in its context as given in the stanza, then look at it in the song in which the stanza stands, and then understand its interrelation with other stanzas in other songs.”

Now let us just do that, first in Yasna 30 and then in other related songs:

In Yasna 30.7, 2^nd rhymed verse line; the seer/prophet talks about “unbreakable, renewed youthful energy for the physical body through the serene flow of spirit and mind energy”

In Yasna 30.8 1^st, 2^nd, 3^rd rhymed verse lines; the seer/prophet talks about “a point in time when those who have erred are vindicated /// power supreme becomes bright and manifest through superb mind/// when lies and deceit are given into the hands of truth, artful brilliance and light.”

In Yasna 30.9, 1^st rhymed verse line; the seer/prophet prays “may we be thine own, among those who make the existence resplendent and create anew.”

In Yasna 30.10, 1^st rhymed verse line; the seer/prophet sees “a time when the armies of lie and deception are utterly scattered and completely destroyed.”

In Yasna 48.1, 1^st, 2^nd, 3^rd rhymed verse line; the seer/prophet talks about “an age when truth and light win the struggle over lie/// of which the deceived have said that it does not come to pass///the triumph of indestructibility and immortality over demons and mortal men.”

In Yasna 48.4, 4^th rhymed verse line; the seer/prophet states “each courageous male and female arrives at last at the realization of thy seer/will.” The aforementioned verse is closely connected to the 2^nd rhymed verse line of Yasna 30.2.

Dr Jafarey in another article entitled “Good and Evil in the Gathas” which addresses the same Yasna 30 states: “The resurrection with all its details of how the dead would rise for the final judgment is again absent in the Gathas. The consequences of people’s words and deeds in this world and the progress toward perfection and immortality are a continuous process. There are no pauses, no waiting. God’s creation moves forward and we, souls and bodies, are a part of it.”

Yet, in Yasna 30.7, 2^nd rhymed verse line; the seer/prophet talks clearly about “unbreakable, renewed youthful energy for the physical body through the serene flow of spirit and mind energy.”

The word utayütá means “ever-renewed vital force, youthful vigor” and comes from Proto Indo European root yeu, Lithuanian jaunas, Old Church Slavonic junu, Russian. junyj “youthful, young, renewed vitality.”

Kehrpem is “physical body,” Sanskrit Karp, German Körper, English Corpse.

And ár-maiti is the “serene, calm flow of mind power.” Zarathushtra clearly talks about a much more advanced physical form in a future splendid age of boundless consciousness and superb mind power.

The ancient vársht-mánßr commentary of Yasna 48.1 narrates the triumph of the adorable powers of light and genius over demons at the end of various  periods prior to the GREAT EVENT. First, that which occurred when Zartósht the Spitaman, came to the poetically inspired, scholar-king Vishtáspá. Second, when the renewed reign and victory are connected once more to the luminous vision and mankind return to the beautiful religion; and this occurs on the near approach of úshedar the future son of Zartósht. Third, when mankind actively adore the beautiful religion of the Mazda-worshippers, and this occurs as úshedar-máh comes.  And fourth, that which when everyone shall practice the beautiful religion of Mazda-worship with much eagerness and passion; at that time arrives the beneficial and triumphant producer of the renovation of the worlds, Saöshyánt and this becomes the great accomplishment and supreme triumph of the adorable powers of genius and light.

As we can see the emphasis is on the renewal of being/existence and a new age of superb mind-power.

I should conclude by saying that today the greatest threat to the real gathas and genuine Zoroastrianism comes from individuals who sell their materialistic views and cult of pseudo-intellectualism under the pretext and banner of the poetic gathas and Zoroastrianism.

ardeshir

Angels and Demons in the poetic gathas

Contrary to the many hollow claims of the pseudo-intellectuals, the poetic gathas do in fact mention both demons and Angels as utterly real.

In the gathas/songs of the prophet, Angels are wondrous aspects of Mazda’s superb mind/spirit, immortal sparks of Gd’s amazing genius. The entire gathas is a loving poetry to Mazda and the awe inspiring aspects of his brilliant mind.

The Persian word for angel “Fereshte” has its origin in the poetic gathas of the ancient prophet/seer, See Yasna 49.8, the 4^th rhymed verse line. The Avetan word Fraäsht/Fraæsht in the aforementioned verse is equivalent to the Vedic Preshita, “divinely enthused, inspired fervor, glow of feeling, Angel, Messenger.”

In Yasna 49.8, the 4^th rhymed verse line; the Aryan Prophet prays to Mazda, the GD of Genius and Vision “may we be your Angels/divinely enthused by you for all ages.”

Also, the demonic and diabolic forces known as “daevá  daävá daævá” are utterly real in the gathas.  “First demons and afterwards the mortal men arrived at distortion and corruption of mind power,” See Yasna 45.11, 1^st and 2^nd rhymed verse line.

“Demons wished/chose not what is fitting or right and were but deceived, they came together for counsel, only to choose the most limited/stagnated mind, rushed into wrath/violent commotion to make the mortal’s world sickly and diseased,” See Yasna 30.6, 1^st, 2^nd and 3^rd rhymed verse line.

Translating daevás as “false or imaginary gods” does not agree with the gathic original and is simply an attempt to give a pseudo-rationalistic look to the profound gathic poetry. 

The term vi.daævö “without/against the diabolic forces” qualifies the faithful Zoroastrian with the same force as mazd-yasnö “Yoked/joined in union with the GD of vision and genius,” and zarathushtrish-“Zoroastrian,” See Yasna 12 and Yasna 43.8, the 2^nd rhymed verse line.

Poetic Gathas teach that in the realm of consciousness/mind energy is the formulation of all the worlds and material manifestations. Daævás are the brood of limited consciousness, descendants of beaten and stagnated mind/spirit.

“You all the Demons, have come from the worlds beyond, the race of stagnated/beaten mind; your great binding, falsehood and arrogance; becoming thereafter ill famed in the seven climes of the land,” See Yasna 32.3, 1^st 2^nd and 3^rd rhymed verse line.

These stagnated/frustrated mind energies from the worlds beyond; act upon the earth-life and mortal men who are by far their vassals and puppets, doing their biding. They make mortals to see demons/evil as GD, lie as truth and truth as lie.

“You have proclaimed; the love of daævás is to separate from luminous, superb mind; and to noxiously ravage the manifesting power of thought, wisdom, vision, and the brilliant artfulness of GD,” See Yasna 32.4, 2^nd and 3^rd rhymed verse line.

“You have deceived mortal men of the essence/nectar of life and indestructibility, you the confounded brood of beaten spirit/mind; through gloom, heinous actions and words, you have foretold rule/power for the treacherous liar,” See Yasna 32.5, 1^st 2^nd and 3^rd rhymed verse line.

“Gd of Genius and Vision how could demons be good kings wielding power? When what they ask for is to prevent/hinder desire,” See Yasna 44.20, 1^st and 2^nd rhymed verse line.

“For this is the dose and evil vision of the daævás,” See Yasna 49.4, 4^th rhymed verse line.

“Existence,” “Life-force” “Manifesting Power of Mind” is the domain of Ahúrá Mazdá. Demons have NO life-force and are living dead, Stagnated Mind Energies. Theirs is a parasitic, temporary phenomenon until the outcome of the existence, See Yasna 30.4, 2^nd rhymed verse line.

“For theirs is the worst want of vision, compared to the luminous eternity of the boundless mind/spirit,” See Yasna 30.4, 3^rd rhymed verse line.

“Mazda most wise in tales and lore, knows well what demons and mortal men have wrought in the past and wreak for the future, he (hvö) is the sage/wizard (wichirö,) and it will be just as the GD of Genius and Vision wishes/desires (vasat,)” See Yasna 29.4, 2^nd rhymed verse line.

“For his power to accomplish is their renunciation entire; demons, monsters of scattered mind and the mortal men,” Yasna 34.5, 3^rd rhymed verse line

Daævás lack effective power to accomplish anything, owing to their limited and ultimately self-destructive vision. They are called akár “incapable of creation/effective work” in Middle Persian commentaries. Their very self is “frustration” and “want of intelligence.”

“We the demons long for a magnificent and splendid mind such as yours, and the accomplishment and delight of the Gd of Genius and Light,” Yasna 32.1, 2^nd rhymed verse line.

In Zoroastrianism evil is not a creative force and is secondary in the cosmic order, affirming the priority and superiority of the force of genius and good. Therefore it is not described as a force to be feared.  The protection of the adorable powers/aspects of the mind of GD is far greater than the ravage/distortion of the demons, See Holy Denkart, 5.24.21a.

It is not possible for a demon to invade unless there are doors open for it to enter. The door may be a consent or affinity or a physical defect in the being. The demons cannot corrupt unless there is some defect in oneself, some impurity, weakness or, at the very least, ignorance. One should then seek out this weakness in oneself and correct it.

What makes it impossible for demons to prevail in any attack is the “brilliant flow of thoughts,” “perfect contemplation;” “auspicious, serene thinking power,” See Yasna 32.2, 3^rd rhymed verse line.

Mortal man as a species stands between the angels /aspects of GD’s superb and wondrous mind and the demons or stagnated mind energies, the daævásmay be kept in check by the “auspicious, serene thinking power” and an active participation in life through whatever is eternal and undying in thoughts, words and deeds.

“Not an idle person averse to work/action has the share of fortune that a demon gets from the sacred lore,” See Yasna 31.10, 3^rd rhymed verse line.

The daævás may win a temporary battle, but “the evil seer will finally realize the wondrous truth of the GD of Genius and Light,” See Yasna 49.1, 2^nd rhymed verse line.

“Eternal Progress/Immortality for demons and mortal men,” See Yasna 48.1, 3^rd rhymed verse line.

Their relative parasitic existence is only a phenomenon thrown up by the cosmic Force in its drive towards eternal progress. Limitation, demons, falsehood, evil are all cosmic realities, but relative in their nature, not absolute, since they depend for existence on the perversion or contradiction and are not like excellence, genius and good, self-existent absolutes, inherent aspects of the Self-existent GD of Genius.

ardeshir

Ameretát is the Avestan word for “Immortality,” or more accurately “Indestructibility,” “deathlessness.” It corresponds to the Sanskrit Amrita and the Greek ambrosia.

In the poetic gathas with the exception of 2 verses (Yasna 32.5, 1^st rhymed verse line and Yasna 48.1, 3^rd rhymed verse line,) Ameretátcomes always with Haürvatát; from the root har; Vedic sar, Greek holo, Latin salvus; “ all and every cure/remedy, every healing formula.”

In the Rig Veda Sómá or nectar of immortality is referred to as “Amrita.”This is especially so in the literature of Buddhism where the name Sómá is almost unknown and is entirely replaced by Amrita. Amrita is derived from a Sanskrit word that literally means “deathless” “undying” “unfading.”

In Greek Mythology ambrosia is the wine of the ageless youth. In Homer’s poems though, nectar is the liquid and ambrosia the sustenance of immortality. However, originally the two terms were indistinguishable. Ambrosia is derived from the Greek ambrotos; “a” stands for “not” and mbrotos for “mortality”. The literal translation of Ambrotos into English would be the word “Immortal, deathless.”

The connection between the Avestan Ameretát and the wine of immortality can also be seen very clearly in the poetic gathas at Yasna 34.11, 1^st rhymed verse line.

Ameretát and Amrita or immortality is closely associated with the life-force within the plants and trees in ancient Aryan poetry. Such association between immortality and the unfading life-force within plants can also be traced back to the poetic gathas; See Yasna 51.7, 1^st and 2^nd rhymed verse line.

In Norse Mythology the wine of immortality inspires elegant Poetry. Old Norse skáldskapar mjaðar is a mythical wine that whoever drinks it becomes a skald or scholar, able to recite any knowledge/information and solve any question. Compare Norse mjaðar with Vedic máðú and Avestan myað/wine.

The celestial wine here becomes a metaphor for poetic inspiration. Mjaðar is the “Master of the house of Song,” the wellspring of poetry and song. Also, in the poetic gathas a clear relationship is established between Ameretát/Immortality, songs and inspired poetry; See Yasna 45.5, 3^rd and 4^th rhymed verse line.

Ameretát in the poetic gathas is said to be connected to higher understanding/awareness foresight and wisdom, See Yasna 44.18, 4^th rhymed verse line.

Also in Yasna 32.15, 3^rd rhymed verse line, it is the pair of Ameretát “Immortality” ”Indestructibility” and Haürvatát “every cure/remedy, healing formula;” that takes the seeker to the abode of music and songs.

In the Rig Veda also, the nectar of immortality/Sómá is also called the “master Poet” and inspires song and poetry.  Sómá, Avestan haömá is derived from the root sú/hü, “to extract the essence/nectar of. The extracted nectar is composed of “immortal drops” Rig Veda 9-64-17.

In the poetic gathas, the extracted essence, the purest nectar of life is paired with Ameretát “Immortality;” See Yasna 32.5, 1^st rhymed verse line.

When we read of “hú-mata, hükhta, hvarshta,” translated commonly as good thoughts, good words and good deeds; the talk is in fact about “the purest nectar” in thoughts/mediation, “the purest nectar” in words /speech and “the purest nectar” in action/manifestation. Hvarsht is the purest nectar in actions that waves our destiny. Varsht/Verez is almost identical to the Old Norse rune wyrd/urðr, German werden; “to become, realize, manifest.”

For the gift of Gd is Every remedy and Every ingenious formula, Indestructibility and Immortality, See Yasna 31, 21, 1^st rhymed verse line

Ameretát is to be god-like, to become one of the immortals with an ever renewed youth, to have every remedy and ingenious formula, weal and riches, See Yasna 33.8, 3^rd rhymed verse line.

Immortality is “union, joining” with GD in enterprise, action and words, Yasna 34.1, 1^st rhymed verse line.

To have superior wits, command/mastery over being, every solution and formula, immortality and indestructibility, See Yasna 44.17, 4^th rhymed verse line.

To have the key to all the kingdoms, every cure and wisdom and an unfading life-force, See Yasna 45.10, 4^th rhymed verse

For the Gd that Zarathushtra teaches about does not want servants and slaves but superior ahúrás and master creators, shapers of a fresh, new world and destiny, See Yasna 30.9. 2^nd rhymed verse line and Yasna 31.4, 1^st rhymed verse line.  

In the poetic gathas Haürvatát and Ameretát “every remedy/knowledge and indestructibility/ immortality;” are the prize of mortals, See Yasna 47.1, 3 rd rhymed verse line.

Even demons will convert to goodness at the end, become eternally progressive, immortal and god-like, See Yasna 48.1, 3^rd rhymed verse line.

Since for Zarathushtra, every remedy and all cure lies in the formulas of consciousness, and Immortality in goodness, light and excellence, See Yasna 31.6, 2^nd rhymed verse line.

Immortality is for the souls of the seekers, the seekers of excellence, See Yasna 45.7, 3^rd rhymed line.

In the last occurrence of the word in the poetic gathas, the prophet asks for the gift of Immortality, All and Every knowledge/remedy, the most auspicious and brilliant spirit/mind of ma(n)zda, the Gd of Goodness and Genius.

 Ardeshir

When reading the Hadókht Nask, and the account of how a person’s consciousness meets, after the end of physical life, an exact counterpart of his or her daena/daæná  or  vision, I cannot help but see the great similarity between the accounts of the Avestan Hadókht  and the novel of Dorian Grey.

Observed by himself in chapter 13 of the novel, Dorian Gray states that “Each of us has heaven and hell in him”. The Portrait of Dorian Gray mirrors all the ill-effects of Dorian’s actions on his soul, while his physical outer appearance has no change, letting him maintain his everlasting youthfulness and beauty.

Dorian Gray has “both heaven and hell” within him.  Like in Hadókht he is an artist in the way he lives his life and paints/creates his own hidden portrait/real self. Dorian is outwardly young and charming, and inwardly old and corrupt.

There is a subtle affinity between his vision and actions, chemical atoms that shaped themselves into form and color on the canvas on his portrait, and the soul that is within.”

His portrait ages and withers just like his vision of the world, just like his ruined soul. Like in Hadókht, the way Dorian sees reality; affects, changes and creates a whole new reality for him.  He is truly an artist, co-creator that reshapes reality and creates his own heaven and hell.

ardeshir

In light of the auspicious Parsi New Year falling on or about August 18^th this year, the question arises why does the Parsi New Year fall 5 months after the Vernal equinox??? And shall it not begin with the vernal equinox, as it is so prescribed in the Avesta???

According to the Yasna and other Avestan accounts “hamas.path. maiðya” or “hamaß .path. maiðya” marks the beginning of the religious year.

The Avestan term refers specifically to the moment when the center/middle position (maiðya ) of the Sun is in the same/equal (hamas) position/passage/path (Avestan Path) as the Earth’s equator. It is specific to the moment when such a passage happens and when the celestial points/paths of intersection are at an equal/same length from each other, hence Equinox.

Avestan “hamas / hamaß” is the same as Greek homos, Sanskrit samah, Gothic sama; “even, the same, equal.” Avestan “path” is the same as English “path” and has survived in farsi slang as paté. Avestan “maiðya” Sanskrit madhya, Proto Indo European medhyó, Old Norse miðr, Gothic midjis, Greek mesos, Latin medius, “middle, in between, center, occupying a middle position.”

The Zoroastrian religious calendar coincides with Vernal Equinox as repeatedly and unequivocally mentioned in the Avesta .  But because the calendar has exactly 12 months of 30 days each plus 5 enchanting gatha/song  days at the end of each year; the calendar requires regular correction to keep it synchronised with the exact moment of the vernal equinox.

A solar calendar is around 365 ¼ days, which the Seasonal Avestan calendar accommodates by adding a day every four years (a leap day called avardaad,) or an extra month every 120 years as prescribed in Denkart (III.419.)

And here lies the difference between the old reckoning/qadimi and royal/shenshái calendars and the Avestan. The qadimi and shenshái FORGOT to add a sixth day in leap years, or a 13^th month each 120 years; as is the case with the Seasonal Avestan calendar.  Thus the qadimi and shenshái variant of the Zoroastrian calendar roam through the seasons, while the Avestan does NOT and is in harmony with the seasons.

It appears that the last time that the Parsi Nauvrooz coincided with the Vernal equinox was 600 years ago according to the Parsi Shenshái reckoning, and 500 years ago according to the Irani Zoroastrian Qadimi Calendar.

600 or 500 years ago is the timeline of the Safavid dynasty rule in Ian. Safavid were authentic Iranians yet despised their ancient religion and promoted a new Iranian identity under an Iranian form of Islam. Up to their time of rule, slightly less than half of the population were still Zoroastrians in Iran, fire temples could be seen all over the country and Zoroastrian although no longer a great majority, still represented a significant part of the population. Above all religious scholarship of authentic Zoroastrianism still thrived.

With their advent, religious scholarship and the last of real dastoors disappeared, hence I the ensuing chaos in various religious matters.

In Iranian heartland, few religious scholars or dastoors still remained for another 80 years or so, but that soon ended and Zoroastrians became an isolated group at the margins of the society.

The failure to bring the Calendar in line with the Vernal Equinox dates back to this period of the sharp decline of dastoors or the true religious scholars. The difference of a month between qadimi (ancient irani calendar) and parsi royal calendar could also be explained in term of implementation of an extra 13 month for another century in Iran, while the same practice was no longer followed among the Parsis of India.

I should add that an identical calendar to that of qadimi or ancient Irani calendar is still used in the lush Caspian provinces and Caspian Mountains of northern Iran. This is due to the fact The Caspian province of Mazandaran was ruled by a Zoroastrian dynasty until 1597. Their downfall also occurred during the rule of Shah Abbas the Safavid known erroneously as Great (1587-1628 CE.)

There exists a Nauvrooz-e ṭabari in Māzandarān on the 24 or 25 July; and, at a short distance from it, a Nauvrooz-e deylami in Gilān on 6 or 7 August.

Along the Persian Gulf coast, there is a Nauvrooz -e daryāʾi (Sea New Year) on 31 July or 1 August. Undoubtedly, there are other cases as well, which have not yet been investigated, which all point to the Zoroastrian ancestry and their forced conversion during the Safavid period.

In conclusion I wish all my Parsi brothers and sisters a heartfelt happy shenshai nauvrooz, may you always prosper and shine brightly.

ardeshir

Daena/Daæná and the individual eschatological journey of the spirit

The journey of the soul after the end of physical life is well elaborated on in the Avesta, specifically in the Hadókht Nask. A person’s consciousness meets, after the end of physical life, an exact counterpart of his or her daena/daæná.  Daæná/Daäná is the shining light of sight, spiritual vision, the female angel of “luminous vision” that awaits us in our journey to the realms beyond.

Daena/Daæná is related to Lithuanian diena, Old Church Slavonic dini, Polish dzien, Russian den; literally “to shine; to see, to see through.” In ancient times it was believed that the eyes emitted a beam of light. This light would allow one to SEE and perceive. Daäná/ Daæná is the “visionary power” which enables the worldly being (gätik) to be coupled with his or her spiritual (menök) reality.

The earliest reference to the close connection between úrvaan “soul” “the power to choose, try, venture” and daena/daæná “ability to see” goes back to the poetic gathas of the prophet, (See Yasna 45.2, 5^th rhymed verse line.)

According to the poetic gathas and the Avesta, the status of a soul hereafter is linked to its daena/daæná or “ability to see/perceive beauty.” (See Yasna 49.4, 2^nd rhymed verse line)

Hadókht Nask tells us that when life departs, for three days and nights, the soul still lingers in this world. The soul’s bliss in each of those days and nights amounts to as much happiness that exists in the entire living world; (avavat shátöish úrva ishaiti ýatha víspem imat ýat júyö ang.húsh.)

At each dawn, the soul chants the 1^st and 2^nd rhymed verse line of Yasna 43.1; “úshtá to each and every, úshtá to all persons, for the GD of Genius and Light has destined fulfillment of wishes and kingship at will.”  Ushta/úshtá, Proto Germanic Ôstarâ, Old Irish usah, Lithuanian auszra; refers to the “dawning light, bright new splendors and newfound horizons.”

At the dawn that rises after the third night following death, the soul has to cross the Chinvatö Perethü, the Chinvat Bridge, to reach the boundless Lights beyond. But, it is first daæná “ability to see beauty” that the souls will meet after death, (See Yasna 46.10, 5^th rhymed verse line, Yasna 46.11, 3^rd and 4^th rhymed verse line, Yasna 51.13, 1^st and 2^nd rhymed verse line.)

Perethü comes from Proto Indo Europen root pertu “pass over” “bridge;” German brücke, Old English faran “to go, journey” Old Norse fjörðr. Chinvatö comes from the root chit, Sanskrit chid, Welsh chwydu, Old Irish scian, Gothic skaidan; “to cut, break open, to separate one thing from another.” Chinvat Bridge is the bridge that “manifests knowledge, reveals, make it all clear.” Chinvat is the port/passage where higher insight is revealed and a selection of the souls for journey to more wondrous dimensions is made.

First, the soul smells the most fragrant winds coming from the south. Amidst the most fragrant southerly winds and lush plants appear daäná/daæná and the soul comes face to face with her spiritual vision. It appears to the soul as a figure of supreme beauty, (kehrpa sraæshtánm, Compare with German Körper.)

The analogy between “luminous spiritual vision” and “an astounding beautiful figure” can also be traced back to the poetic gathas, (See Yasna 51.17, 1^st and 2^nd rhymed verse line.)

The soul asks; “What maid art thou, who art the fairest maid I have ever seen?” Daena/Daæná answers; I am thy own vision, ýá sva daæna; victorious and free from any sorrow. I was lovely and thou madest me still lovelier; I was fair and thou madest me still fairer; I was desirable and thou madest me still more desirable; I was sitting in a forward place and thou madest me sit in the foremost place, through beautiful thought, through beautiful speech, through beautiful deed of Thine; and so henceforth men adore/worship me because of my unison with Ahúrá Ma(n)zdá and having the vision and counsel of the Gd of Genius and Light.

Having the clear vision and counsel of the Gd of Genius and Light, (ahúrem mazdá(n)m darekhö- ýashtem.cha hám-parshtem.cha) is taken directly from the poetic gathas, See Yasna 33.6, the 3^rd rhymed verse line.

darekhö , Greek draco, derkesthai” to see clearly, have clear vision;” parshtem from Avestan peresa/frashna, Lithuanian prasyti,Old Church Slavonic prositi, German fragen, Old English fricgan; to question, deliberate.

Daena tells the soul; while others were scorching bodies, cutting down trees; you were adoring good waters and the pure luminosity of ahúrá ma(n)zdá, delighting the virtuous coming from near and far, singing the sacred verse/gathas, (gátháws-cha srávayö.)

(It is the custom of the beautiful religion to plant trees, keep eternal flames and make offerings of holy water/rose water in memory of the departed souls.)

Then, the luminous soul passes the bridge to the realms beyond, taking the first step to the Paradise of beautiful thought (hú.mat,) hú means “essence, nectar, wine.” mat is “meditation, contemplation.”  Hú.mat is the paradise of purest, most clear thoughts, meditations.

The second step that the luminous soul takes is to the paradise of beautiful words (hükht,) words, expressions that are nectar-like and delightful as wine. Hükht is the paradise of divine speech and words of power.

The third step that the luminous soul takes is to the paradise of beautiful action manifestation (hvarsht,) varsht is Old Norse wyrd/urðr, German werden; to become, come to pass, manifest. Hvarsht is the paradise of the purest, most delightful manifestation, realization.

The fourth step that the luminous soul takes is to the unbounded, infinite lights.

Another Avestan book, Vendidad   (19.27) gives the account of the departed soul as follows; There comes that bright   illumination. This light is gloom to the vicious soul, but it carries the luminous   soul to the other side and guides him/her across the bridge to adorable godly   powers, to deathless existence, to the verdant, enchanting throne (gátvô zaranyö) of ahura mazda, to the verdant,   enchanting throne of the auspicious immortals, to the house of songs, to the   company of those who strive for excellence.

The above mentioned Vendidad   passage is also inspired by the poetic gathas, (See Yasna 28.5, the 2^nd   rhymed verse line and Yasna 46.16, the 3^rd, 4^th and 5^th   rhymed verse line.)

I dedicate this article to the   loving soul of “Katayoun Seyedi.” Katayoun Jaan, You will always be in my   heart, forever young. May your beautiful vision and your eye for beauty   delight in the house of songs of ahura mazda, and in the boundless lights   beyond. We will meet again one day.

I like to end this article by   the following quote from lord of the rings;

Pippin: I didn’t think it would end this way.   Gandalf: End? No,   the journey doesn’t end here. Death is just another path… One that we all   must take. The grey rain-curtain of this world rolls back, and all turns to   silver glass… And then you see it. Pippin: What? Gandalf?… See what?   Gandalf: White   shores… and beyond, a far green country under a swift sunrise.   Pippin: Well,   that isn’t so bad.   Gandalf: No… No   it isn’t.

Ardeshir

æshm or more accurately Aæshm is the arch-demon of “rage,” “violent frenzy” and “anguish” in Zoroastrianism. Aæshm comes from the Proto Indo European root æis/eis-denoting “violent motion,” “frenzied passion,” rage.”

Lithuanian aistra “violent passion” “rage,” Gothic airzeis, airzissa “unruly,” “wild,” “stray” all come from the same root and are cognates. I should add that in old Aryan speech and Avestan “sh” and “r” are freely interchangeable.

Eris, the Greek goddess of discord, strife, and lawlessness comes from the same ancient root. In Greek mythology Eρις, “Strife” is the opposite of Harmonia, Concordia. In Zoroastrian lore, Aæshm also appears as the opposite of sraösh “melody,” “music,” “song.”

The most famous tale of Eris the Goddess of Discord/Turmoil recounts her initiating the Trojan War. Also, Erinyes, is the collective name for the avenging Greek deities sent from Tartarus to cause criminals anguish.

In the poetic gathas Aæshm appears in the following verses;

In Yasna 29.1, 2^nd rhymed verse line; the spirit of gaia and the animal life grieves at how Aæshmö “rage” “agony” has assailed the world of the living.

In Yasna 29.2, 3^rd rhymed verse line; we are told about the quest for “a person of godly powers/ spirit” that would strike at Aæshmem “wrath” “discord” of “the double dealing liar.”

In Yasna 30.6, 3^rd rhymed verse line; we are told about the daævás “demonic forces” and how they wildly rushed into Aæshmem “rage” “violent frenzy,” thereby ailing the mortal existence.

In Yasna 44.20, 3^rd rhymed verse line; we are told about how those “deaf and blind in the matters of adorable godly virtues” and “elders with an impotent desire;” have delivered animal life into Aæshmái “rage” “anguish” “atrocity” (through bloody sacrifices.)

In Yasna 48.7, 1^st rhymed verse line; we are told about striking down Aæshmö the “rage” of the envious.

In Yasna 48.12, 4^th rhymed verse line; we are told about how “excellence in action”  “learning and vision” combats/blows a beating against Aæshmahyá “frenzy,” “delirium,” “rage.”

In Yasna 49.4, 1^st rhymed verse line; we are told about how “those of frustrated and impotent will/conscious energy” accrue Aæshmem “rage” and envy.

While The Asmodeus of the Apocrypha or Gnostic writings, and Æshma of the Zoroastrian lore, seem to be share many similar attributes. Yet interestingly the Zoroastrian arch-demon Aæshm takes a whole new identity in Jewish mystic literature.

Hebrew Ashmedai was borrowed from the Persian/Zoroastrian arch demon æshm, Aæshm. But, the (Hebrew: אשמדאי‎ Ashmedai) is no longer the dreaded arch-fiend of Zoroastrianism; but the king of the Jewish demons (Pes. 110 a.) An aggadic narrative describes him as the king of all the demons (Pesachim109b–112a).

In the Zohar, Ashmedai is represented as the teacher of Solomon, to whom he gave a book of extraordinary knowledge (Zohar Lev. pp. 19a, 43a; ib. Num. 199b, ed.)Ashmedai is also mentioned in Talmudic legends, in the story of the construction of the Temple of Solomon.

According to the Zohar, at the end of the sixth day of Creation, Gd went about making creatures which were to be angel-like. He has given them their intelligence and power, but ran out of time before the Sabbath, and so the demons had no bodies, nor were they ever completed. These demons were His creations, however, because of their unfinished state, they became resentful and jealous of humankind.

Ashmedai’s demons are subject to Gd, and are considered to be Jewish and found in His service to punish the impious or evil. For example, those who commit sins or break purity laws may be subject to their violent attacks. There is a demon who punishes those who mistreat holy books. In this capacity the Jewish demons remind us of Greek Erinyes, the collective name for the avenging deities sent from Tartarus to inflict suffering upon criminals.

According to Zohar; many Jewish demons study Torah, and will not harm a human Torah scholar. Ashmedai himself is said to ascend to Heaven to study the Torah.

In Jewish tales Ashmedai is object of popular humor and irony and seems to have a sense of humor with a mean streak.

The whole point about the above comparison is to demonstrate that many concepts such as the eternal renewal of the worlds, superb virtues/godly powers known as angels, future saviors, heaven and hell or states of consciousness, ……all have their origin in the poetic gathas of the Prophet Zarathushtra. However, when such original gathic concepts were later adopted into the Judeo-Christian tradition they often took a whole different meaning.

It is the pseudo-intellectual trend among many Zoroastrians of today, to deny that such ideas even came from Zarathushtra himself. Thus, the poetic gathas are grossly and intentionally twisted. Objective and unbiased study of the gathas and other authentic Zoroastrian sources is egregiously abandoned. Instead, a fabricated cult of pseudo-science and self worship labeled erroneously as “gathas our guide” is adopted.”

ardeshir

The Zoroastrian mid-summer (maiðyö-sham) holiday starts on June the 29^th and culminates on July the 3^rd. This holiday is closely associated with “Tishtýr,” the brightest and luckiest star in the sky. Tish-týr seem to mean the “three arrows.” The astral theme of the heavenly “arrow” particularly with respect to the most brilliant star is present in Avesta, the Vedas and the ancient Norse accounts. A close connection exists between Tishtýr “celestial arrow, luckiest star” and Týgrá “center of a target, hitting the mark.” The farsi týr/tir meaning arrow, is derived from Old Iranian týgrá.

Avestan Tishtýr also shares a lot in common with the Vedic Tishyá. Tishyá is the celestial archer in the Vedas, represented by shiva “the auspicious one.” Tishyá appears in Rig Veda, Book 5.54.13 and Book 10.64.8. Tishtýr and Tishyá are both the most brilliant and the luckiest of all stars/constellations. Furthermore, Tishyá is associated with “Brahaspati,” the High Scholar/Priest of divine wisdom. In Avesta, verse 44 of the hymn dedicated to Tishtýr ; Tishtýr is called the most learned counsel of all stars (ratüm víspaäshám stár-ám.)

We read about arakhsh/pers. árash, the most heroic Aryan archer; in the hymn dedicated to Tishtýr . Old Iranian arakhsh, Avestan erekhshö is the same as ursus, Greek arktos “a bear.”  “Arctic” means literally the clime of the bears. The constellations of Ursa major and minor were named as a “bear” due to their shape that resembles a bear. Names such as Ursula come from the same root. I should add that in Norse Mythology “Týr” is associated with the north-star. Ancient Viking seamen used Polaris/ Týr as a celestial compass in their long journeys, and the symbol of an arrow pointing upward is made in reference to this. It might be interesting to add that according to the “sháyäst na sháyäst” 22.3, the Avestan Tishtýr; is also the protector of travelers.

According to the Avestan Tishtýr hymn verses 6-7; the most heroic Aryan archer erekhshö “bear,” shot an arrow from airyö khshúthat the “glorious Aryan climes” to mount khanvañt or “shining mountains.” The arrow was energized by waters, plants and mithra, the lord of the wide living spaces.

The Zoroastrian tradition maintains that the landing place of the lucky arrow determined the boundary between the kingdoms of Aryans and Turanians. Turanians were the forefathers of the Slavic nations. However, in the late Sassanid times, they were identified with various Turkic peoples pouring out of Mongolia.

The auspicious, victorious event is remembered as Tir-gan/Týr-gan; and celebrated on July 1^st during the mid-summer festival. It is a happy occasion celebrated outdoors by a river or lake; and is marked by sprinkling celebrants with water and/or rose water. Another mark of this festival is the wearing of a colorful bracelet/ribbon made out of seven colorful threads for almost 2 weeks.

I should emphasize that this is a holiday that celebrates combat, strength, heroism and victory. Tishtýr hymn verses 8 and 13-34, lays great emphasis on this strengthening of the will and triumph of the spirit against all the odds. Triumph over the “stárö keremá,” worm stars, the shooting galactic showers or bad omens, dúžh.yáir/difficult year, and ap.aósh/drought, literally the demise of the waters.

Tishtýr hymn teaches us that all life-possibilities are indicated like a hieroglyph in the graph of the stars. But, the stars and constellations are only INDICATORS. There is a higher power of the spirit, of formative conscious energy which can and will overcome all obstacles and evil omens.

ardeshir

Magi; the scholarly/priestly class of ancient Aryans founded by Prophet Zarathushtra

The term Magi denotes “the fellowship of the learned masters” founded by the ancient Aryan prophet Zarathushtra.  The Magi were followers of Zarathushtra or followers of what the Hellenistic world later associated with Zarathushtra.

Magi were members of the scholarly/priestly class of ancient Aryans founded by the great sage Zarathushtra, during the Iron Age and possibly earlier. They were most knowledgeable concerning consciousness/mind, and believed that consciousness/mind is the magical substance/stuff out of which universe, with all its marvelous hidden dimensions/powers are made.

The oldest surviving reference to the magi comes from the poetic gathas of the prophet. In the sacred verse or the gathas, the term “mag” refers to the “great mastery of spiritual/mental powers” and the “powers of mind/spirit to manifest.” (See the 1^st rhymed verse line of Yasna 51.15 and the ancient commentaries of the same.)

The term appears in the following places in the poetic gathas;

In the 2^nd rhymed verse line of Yasna 29.11, magái comes with mazöi “magnificence, splendor,” á-paití “kingship, reign, power over,” and žánatá “in-depth, higher knowledge, gnosis.”

In the 2^nd rhymed verse line of Yasna 33.7, magáünö comes with srüyæ “song, melody, music.”

In the 2^nd rhymed verse line of Yasna 46.14, magái comes with mazöi “magnificence, splendor” and srüidyái “art of singing, enchanting and musical speech.”

The 2^nd rhymed verse line of Yasna 48.10, talks about delivering a crushing blow to müthrem “defilement, pollution, latin macula.” And making magahyá, the “council of magnates/pundits” immaculate and free from spiritual pollution.

In the 3^rd rhymed verse line of Yasna 51.11, magái is associated with powers of a superb, wonder-mind/spirit, and “choicest intuition” into the conclusion of things “a.chistá.”

In the 1^st rhymed verse line of Yasna 51.15, magavabyö comes with mízdem “great prize, power to produce the desired effect” and “amazing abilities of mind/spirit to manifest.”

In the 1^st rhymed verse line of Yasna 51.16, magahyá comes with khshathrá “wielding godly powers, great ability, power, rule, sway, Greek kratia/kratos.”

In the 1^st rhymed verse line of Yasna 53.7, magahyá is associated with mízdem “great prize, power to produce the desired effect, mastery, command.”

The root of the word goes back to Proto Indo European magh-“to be able, have power” compare with Old.English. mæg “am able,” Old High English mag/magan/mahta; German mag/mögen/mochte; Old Norse ma/mega/matte; Gothic mag/magan/mahte “to be able,” Old.Church.Slavic. mogo “to be able,” mosti “power, hidden force,” Sanskrit mahan great, most efficient.

In the Vedas, Indra has many epithets, notably maghavan “magnanimous, greatly efficient.” Sanskrit mahatma “magnate or great-souled” comes from the same root.

The term “magi” is most commonly used in reference to the Gospel of Matthews concerning “magi/wise men from the East.” The Gospel of Matthew states that magi visited the infant Jesus shortly after his birth (2:1-2:12). The gospel describes how Magi from the east were notified of the birth of a king in Judaea by the appearance of his star.

Herodotus also mentions the Magians as interpreters of omens (7.37) and dreams (1.107, 1.108, 1.120, 1.128, 7.19).

Roman Philosopher Pliny reports that Greek philosophers—among them Pythagoras, Empedocles, Democritus, Heraclitus and Plato—traveled abroad to study with the magi, and then returned to teach their marvelous wisdom (xxx.2.8-10).

The Greeks well understood that Zarathushtra was the founder of the magi order.  Zaratushtra was further understood to be the seer/author of a vast compendium of hidden knowledge (A.vesta) and sacred poetry. The Greeks considered the best wisdom to be “the ancient and other worldly wisdom” of Zarathushtra.

The Athenian author Xenophon (c.430-c.355), who visited the Achaemenid empire in 401, calls the Magians experts “in everything scholarly” (Cyropaedia 8.3.11). He also states that the Magians sing hymns to the rising sun and all divine powers (8.1.23).

The Chinese term wū (巫 “wizard,” Old Chinese *m^yag) is a loanword from Old Persian *maguš “magi. ” The recent discovery at an early Chou site of two figurines with unmistakably Caucasoid or Europoid feature is startling prima facie evidence of such ancient Iranian influence. It is especially interesting that one of the figurines bears on the top of his head the clearly incised graph ☩ which identifies him as a wuu (m^yag.)

In the sixth century BCE, the Greek philosopher Heraclitus of Ephesus directed his prophecies against the wanderers of the night: the Magians, the Bacchantes, the Maenads and initiates. Heraclitus threatens them with tortures after death, he threatens them with fire, for what they believe to be initiations in the mysteries are in fact impious rites. [Clement of Alexandria, Protrepticus 12]

This was the first time that the word ‘Magians’ was used negatively. Later authors lumped the expression together with words like ‘witch kings’ and ‘sorcerers. ‘

The famous Macedonian philosopher Aristotle of Stagira (384-322), who had spent a good part of his life in ancient Iran’s western territories states explicitly ‘that the Magians neither know nor practice black magic or sorcery’ (The Magian, fr.36 Rose).

The evidence of the Persepolis fortification tablets and the Greek authors allows us to give a description of the role of the Magians. They were scholar/priests, fire kindlers and keepers of ancient flames. They usually served as advisors, councils or administrators at the royal court, and have been consulted as interpreters of dreams and omens.

According to Persepolis tablets and Darius Texts, the only type of offerings associated with Magi priests were fruit, milk and wine offerings. Accordingly, Darius allotted every month 30 liters of barley or flour, fruits and 10 liters of wine in connection to Persepolis offerings offered to Ahúrá Mazdá, the only god mentioned in Darius’ texts. Another interesting observation is that the Magians are never mentioned in connection to non-Aryan gods in the tablets. Their only activities seem to have been the kindling of light/flame and offering of sacred hymns to Ahúrá Mazdá on behalf of the ancient Iranian/Aryan people.

Yet, Herodotus mentions the Magians as sacrificers 7.43 (libations at Troy), 7.113 (a sacrifice of white horses) and 7.191 (bloody offerings to sea gods). Herodotus allegations concerning bloody sacrifices is not corroborated by Avestan or ancient Persian sources and contradicts Herodotus own account concerning the vegetarian diet of the Magi.

It should be noted that in Greek and Latin sources, the difference between a Magian, a Brahman and a Chaldaean priest – was of no importance or significance. Accordingly, they were all the same, although it was known that they were from three different countries, Persia, India and Babylonia. But their activities seemed interchangeable.

In another instance, Herodotus talks about a red-letter day in the Persian calendar, marked by a festival known as the Magophonia, or Killing of the Magian, during which no Magian is allowed to show himself. Every member of the caste stays indoor till the day is over. [Herodotus, Histories 3.79;  tr. Aubrey de Sélincourt]

Herodotus misreads/mistakes the month of Bâga-yâdiš, or “Yazishn, celebration of Bog/GD” for  Mâgu-jâdiš, “killing of or striking at the Magians.”

Yet, Herodotus correctly and accurately points out to the ancient custom of killing ants, snakes, flies and other noxious pests by the Magi; Herodotus, Histories 1.140; as well as Magi custom of exposing their dead to dogs and vultures, in remote mountain tops or in large edifices built for such purpose in the wilderness.

According to Herodotus, there were Magians at the court of Astyages, the last leader of independent Media, who was defeated by the founder of the Achaemenid empire, Cyrus the Great (550 BCE).

This statement of Herodotus correctly suggests that Magi were comparable to the Celtic Druids among the ancient Persians and Medes, and were similarly involved in spiritual advisory and priestly duties.

He also makes a brief remark in Herodotus’ Histories that the Magians were a Median tribe (1.101). This is due to the mistaken association of ancient Riga (modern Ray south of Tehran) as a Median city. Riga is identified in Avesta as the seat of Zarathúshtrötemö, “the highest Zoroastrian leader and the first among the Magians.”

Riga has been in existence for more than three thousand years, and has been the stronghold of the Magians long before the Medes and Persians developed into distinct Aryan/ancient Iranian tribes.

The Greek geographer Strabo of Amasia (64 BCE-c.23 CE) writes that in that in Cappadocia -the sect of the Magians, who are also called fire kindlers, is large- they have fire temples [pyrethaia], noteworthy enclosures; and in the midst of these is an altar, on which there is a large quantity of ashes and where the Magians keep the fire ever burning. And there, entering daily, they make incantations for about an hour, holding before the fire their bundle of rods and wearing round their heads caps/turbans, which reach down their cheeks far enough to cover their lips. [Strabo, Geography 15.3.15]

In the winter of 331/330, Alexander the Macedonian invaded ancient Persia, and put an end to reign of the noble Achaemenid dynasty. Greek sources mention Magians at Alexander’s court and we may conclude that there was collaboration between at least some Magians and the conqueror.

However, it is equally certain that Alexander destroyed Zoroastrian sanctuaries, persecuted priests and destroyed religious writings. It seems that many Zoroastrians went to the land of Scythians where they taught each other what they remembered of the correct rituals. The inaccessible parts of northern Media were also a refuge for the faithful, who were protected by a nobleman named Atrópates.

In the northeast, the Magians played a role of great importance in the Parthian empire In the third century, the Parthians were defeated by the Persians, who founded a third Zoroastrian empire. The Sasanian king Ardeshir conferred many privileges to the Magians, who gained great political powers. For example, they played a role in the inauguration ceremony in Ctesiphon and served as councils, advisors, mediators, judges, scholars and even advocates in the Empire.

ardeshir