History Ahura_Mazda

1 history

1.1 achaemenid empire
1.2 parthian empire
1.3 sassanid empire
1.4 present-day zoroastrianism

history
achaemenid empire

the behistun inscription contains many references ahura mazda.

whether achaemenids zoroastrians matter of debate. however, known achaemenids worshipers of ahura mazda. representation , invocation of ahura mazda can seen on royal inscriptions written achaemenid kings. notable of inscriptions behistun inscription written darius contains many references ahura mazda. inscription written in greek found in late achaemenid temple @ persepolis invoked ahura mazda , 2 other spirits, mithra , anahita. on elamite persepolis fortification tablet 377, ahura mazda invoked along mithra , voruna (apam napat, vedic varuna, water-god ). artaxerxes iii makes invocation 3 spirits again in reign.

the achaemind period contained no representation of ahura mazda. winged symbol male figure formerly regarded european scholars ahura mazda has been shown represent royal xvarənah, personification of royal power , glory. however, customary every emperor cyrus until darius iii have empty chariot drawn white horses place ahura mazda accompany persian army on battles. use of images of ahura mazda began in western satraps of achaemenid empire in late 5th century bce. under artaxerxes ii, first literary reference statue of ahura mazda built persian governor of lydia in 365 bce.

parthian empire

it known reverence ahura mazda, anahita , mithra continued same traditions during period. worship of ahura mazda symbolic images noticed, stopped beginning of sassanid period. zoroastrian iconoclasm, can traced end of parthian period , beginning of sassanid, put end use of images of ahura mazda in worship. however, ahura mazda remained symbolized dignified male figure, standing or on horseback found in sassanian investiture.

sassanid empire

ahura mazda (on right, high crown) presents ardashir (left) ring of kingship. (naqsh-e rustam, 3rd century ce)



investiture of sassanid emperor shapur ii (center) mithra (left) , ahura mazda (right) @ taq-e bostan, iran.



investiture scene: anahita on left patron yazata of sassanian dynasty behind emperor khosrau parviz ahura mazda presenting diadem of sovereignty on right. taq-e bostan, iran.

during sassanid empire, heretical form of zoroastrianism, termed zurvanism, emerged. gained adherents throughout sassanid empire, notably royal lineage of sassanian emperors. under reign of shapur i, zurvanism spread , became widespread cult. zurvanism revokes zoroaster s original message of ahura mazda uncreated spirit, , uncreated creator of all, , reduces him created spirit, 1 of 2 twin sons of zurvan, father , primary spirit. zurvanism makes ahura mazda , angra mainyu of equal strength , contrasting spirits.

other zurvanism, sassanian kings demonstrated devotion ahura mazda in other fashions. 5 kings took name hormizd , bahram ii created title of ohrmazd-mowbad continued after fall of sassanid empire , through islamic times. devotional acts in zoroastrianism originating sassanian period begin homage ahura mazda. 5 gāhs begin declaration in middle persian, ohrmazd lord , incorporate gathic verse whom, mazda hast thou appointed protector . zoroastrian prayers said in presence of light, either in form of fire or sun. in iranian dialects of yidḡa , munǰī, sun still called ormozd .

present-day zoroastrianism

in 1884, martin haug proposed new interpretation of yasna 30.3 subsequently influenced zoroastrian doctrine significant extent. according haug s interpretation, twin spirits of 30.3 angra mainyu , spenta mainyu, former being literally destructive spirit , latter being bounteous spirit (of mazda). further, in haug s scheme, angra mainyu not ahura mazda s binary opposite, but—like spenta mainyu—an emanation of him. haug interpreted concept of free of yasna 45.9 accommodation explain angra mainyu came since ahura mazda created good. free made possible angra mainyu choose evil. although these latter conclusions not substantiated zoroastrian tradition, @ time haug s interpretation gratefully accepted parsis of bombay since provided defense against christian missionary rhetoric, particularly attacks on zoroastrian idea of uncreated evil uncreated god was. following haug, bombay parsis began defend in english-language press, argument being angra mainyu not mazda s binary opposite, subordinate, who—as in zurvanism also—chose evil. consequently, haug s theories disseminated parsi interpretation, in west, appeared corroborating haug. reinforcing themselves, haug s ideas came iterated today universally accepted doctrine.

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