Zoroastrian angelology
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Zoroastrian angelology is branch of Zoroastrian doctrine that deals with the hierarchical system of divinities introduced by the reforms of Zarathustra (Zoroaster). Those reforms reorganized the multitude of divinities (and divine concepts) of proto-Indo-Iranian religions in a complex order under the supremacy of Ahura Mazda, the Creator of everything.
The Amesha SpentaAccording to Zoroaster, the first of Ahura Mazda's creative acts was to emanate six "divine sparks", called the Amesha Spenta in Zoroastrian tradition, which are principal aspects of the Creator and the foundation upon which Geti (the universe) is governed. In later Zoroastrianism, the six Amesha Spenta (lit: 'Bountiful Immortal') came to be personified as archangels - each responsible for a special domain that they helped create:
In addition, Ahura Mazda is often seen to be represented among the Amesha Spenta as well, as Spenta Mainyu, the 'Creative Emanation' or 'Holy Spirit'. As a member of the Amesha Spenta, Spenta Mainyu helped create humankind, and presides of Ašavan (lit: good man), upholders of Aša (Truth). This fundamental doctrine is only alluded to in the Gathas, but is systematically explained in Bundahishn 3.12. Although the Bundahishn, an 11th or 12th century text, is not considered to be scripture, the principle is generally accepted as doctrine. The relationship between Ahura Mazda and Spenta Mainyu is a subtle one, and may be compared to the relationship between Yahweh and the Ruah haqodesh in Judaism, or God the Father and the Holy Spirit in Trinitarian Christianity. In the Zoroastrian calendarial tradition of naming the days and months after divinities, each of the Amesha Spenta has a month and day-of-the-month dedicated to them. This practice, instituted during the Achaemenid era (648–330 BCE), continues to this day. In the Hormazd Yasht of the Baghan nask, which is believed to have been composed during the reign of the Ardashir I (226–241), the first Sassanid emperor, the Amesha Spenta undergo a transformation from abstract constructs to personified archangels. In sections 7,8,12-15 of that Yasht, they are described as being "names" of Ahura Mazda, that may be seen as images through meditation upon those "names". The YazataSubordinate to the Amesha Spenta archangels are the Yazata or Yazads (lit: 'Worthy of Worship' or 'Divine'), none of whom are explicitly mentioned in the Gathas of Zoroaster, but all of whom had existed as divine entities or concepts in pre-Zoroastrian religions and mythologies and were re-incorporated as angels in the younger texts of the Avesta. The collective term Yazata itself predates Zoroaster, where it was an all-encompassing term applied to the inexplicable (and thus divine). Many of the individual Yazata are clearly associated with pre-Zoroastrian figures and concepts, some of them easily identifiable as being of proto-Indo-Iranian origin, others are believed to have been concepts or icons of the mythologies of the Persian Heroic Age. Although the term Yazata itself predates Zoroastrianism, what was new was the hierarchy within which the figures were reintroduced. A few Yazads, such as Farvadin, play a significant role in Zoroastrian philosophies, but most do not. The reintroduction of the Yazata was perhaps a response to the need to make Zoroastrianism acceptable to devotees of the old figures. The HamkarsTwenty-three of the Yazata are assigned to assist the Amesha Spenta, and in this role are called the Hamkar (lit: Collaborator[s]). In the Zoroastrian calendar, all the Hamkars have months and/or days of the month dedicated to them. The Dae-pa (lit: 'Creator of ...') Hamkars may be considered to be manifestations of Ahura Mazda, the Creator of everything.
Other YazadSeveral Yazads were not assigned to assist the Amesha Spenta. The most important of these are:
Erman should not be confused with Ahriman (Angra Mainyu in Avestan), the deceiver. See also |
