Ahura Mazda

Nomenclature[edit]
'Ahura' is cognate with the Vedic word 'asura', both meaning 'lord'.[2] Finnish Indologist, Asko
Parpola, traces the etymological root of Asura to *asera- of Uralic languages, where it means 'lord,
prince'.[3]
'Mazda', or rather the Avestan stem-form Mazdā-, nominative Mazdå, reflects Proto-
Iranian *mazdáH (a feminine noun). It is generally taken to be the proper name of the spirit, and like
its Vedic cognate medhā́ , means "intelligence" or "wisdom". Both the Avestan and Sanskrit words
reflect Proto-Indo-Iranian *mazdʰáH, from Proto-Indo-European *mn̥sdʰh₁éh₂, literally meaning
"placing (*dʰeh₁) one's mind (*mn̥-s)", hence "wise".[4]
The name was rendered as Ahuramazda (Old Persian) during the Achaemenid era, Hormazd during
the Parthian era, and Ohrmazd was used during the Sassanian era.[4]
The name may be attested on cuneiform tablets of Assyrian Assurbanipal, in the form Assara
Mazaš, though this interpretation is very controversial.[5]
Characteristics[edit]
Even though it is speculated that Ahura Mazda was a spirit in the Indo-Iranian religion, he had not
yet been given the title of "uncreated spirit". This title was given by Zoroaster, who proclaimed Ahura
Mazda as the uncreated spirit, wholly wise, benevolent and good, as well as the creator and
upholder of Asha.
Zoroaster's revelation[edit]
According to Zoroastrian tradition, at the age of 30, Zoroaster received a revelation: while fetching
water at dawn for a sacred ritual, he saw the shining figure of the Amesha Spenta, Vohu Manah,
who led Zoroaster to the presence of Ahura Mazda, where he was taught the cardinal principles of
the "Good Religion" later known as Zoroastrianism. As a result of this vision, Zoroaster felt that he
was chosen to spread and preach the religion.[6] He stated that this source of all goodness was the
Ahura worthy of the highest worship. He further stated that Ahura Mazda created spirits known
as yazatas to aid him. Zoroaster proclaimed that some of the Iranian gods were daevas who
deserved no worship. These "bad" deities were created by Angra Mainyu, the destructive spirit. The
existence of Angra Mainyu was the source of all sin and misery in the universe. Zoroaster claimed
that Ahura Mazda was not an omnipotent God, but used the aid of humans in the cosmic struggle
against Angra Mainyu. Nonetheless, Ahura Mazda is Angra Mainyu's superior, not his equal. Angra
Mainyu and his daevas, which attempt to attract humans away from the Path of Asha, would
eventually be defeated.[7]
History[edit]
Achaemenid Empire[edit]
The Behistun Inscription contains many references to Ahura Mazda.
Stater of Tiribazos, Satrap of Lydia, c. 380 BC showing Ahura Mazda
Whether the Achaemenids were Zoroastrians is a matter of much debate. However, it is known that
the Achaemenids were worshipers of Ahura Mazda.[8] The representation and invocation of Ahura
Mazda can be seen on royal inscriptions written by Achaemenid kings.[9] The most notable of all the
inscriptions is the Behistun Inscription written by Darius I which contains many references to Ahura
Mazda. An inscription written in Greek was found in a late Achaemenid temple at Persepolis which
invoked Ahura Mazda and two other deities, Mithra and Anahita. Amongst the earliest surviving
inscription, on the Elamite Persepolis Fortification Tablet 377, Ahura Mazda is invoked along with
Mithra and Apam Napat, Vedic Varuna ("moon-god"). Artaxerxes III makes this invocation to the
three deities again in his reign. In Vedic texts which predate these inscriptions by thousands of
years, the Vedic gods Mithra and Varuna are frequently mentioned together. In the earliest layer of
the Rigveda, Varuna is the guardian of moral law, the ruler over Asuras, one who punishes those
who sin without remorse, and who forgives those who err with remorse. He is the Guardian deity of
the West, meaning regions west of India.[10][11] He is mentioned in many Rigvedic hymns, such as
7.86–88, 1.25, 2.27–30, 8.8, 9.73 and others.[10][12] His relationship with waters, rivers and oceans is
mentioned in the Vedas.[13] Vedic poets describe him as an aspect and one of the plural perspectives
of the Agni, one of the Primary deities.[14][15] Further, both have wrathful-gracious aspects in Indian
mythology.
The early Achaemenid period contained no representation of Ahura Mazda. The winged symbol with
a male figure who was formerly regarded by European scholars as Ahura Mazda has been now
speculated to represent the royal xvarənah, the personification of divine power and royal glory.
However, it was customary for every emperor from Cyrus until Darius III to have an empty chariot
drawn by white horses as a place for Ahura Mazda to accompany the Persian army on battles. The
use of images of Ahura Mazda began in the western satraps of the Achaemenid Empire in the late
5th century BCE. Under Artaxerxes II, the first literary reference as well as a statue of Ahura Mazda
was built by a Persian governor of Lydia in 365 BCE.[16]
Parthian Empire[edit]
It is known that the reverence for Ahura Mazda, as well as Anahita and Mithra continued with the
same traditions during this period. The worship of Ahura Mazda with symbolic images is noticed, but
it stopped within the Sassanid period. Zoroastrian iconoclasm, which can be traced to the end of
the Parthian period and the beginning of the Sassanid, eventually put an end to the use of all images
of Ahura Mazda in worship. However, Ahura Mazda remained symbolized by a dignified male figure,
standing or on horseback which is found in Sassanian investiture.[16]
Sassanid Empire[edit]
Ahura Mazda (on the right, with high crown) presents Ardashir I (left) with the ring of kingship. (Naqsh-e
Rustam, 3rd century CE)
Investiture scene: Anahita on the left as the patron yazata of the Sassanian dynasty behind Emperor Khosrau
Parviz with Ahura Mazda presenting the diadem of sovereignty on the right. Taq-e Bostan, Iran.
During the Sassanid Empire, a heretical and divergent[17][18][19] form of Zoroastrianism,

termed Zurvanism, emerged. It gained adherents throughout the Sassanid Empire, most notably the
royal lineage of Sassanian emperors. Under the reign of Shapur I, Zurvanism spread and became a
widespread cult. Zurvanism revokes Zoroaster's original message of Ahura Mazda as the uncreated
spirit, and the "uncreated creator" of all, and reduces him to a created spirit, one of two twin sons
of Zurvan, their father and the primary spirit. Zurvanism also makes Ahura Mazda and Angra
Mainyu of equal strength and only contrasting spirits.
Other than Zurvanism, the Sassanian kings demonstrated their devotion to Ahura Mazda in other
fashions. Five kings took the name Hormizd and Bahram II created the title of "Ohrmazd-mowbad"
which was continued after the fall of the Sassanid Empire and through the Islamic times. All
devotional acts in Zoroastrianism originating from the Sassanian period begin with homage to Ahura
Mazda. The five Gāhs begin with the declaration in Middle Persian, that "Ohrmazd is Lord" and
incorporate the Gathic verse "Whom, Mazda hast thou appointed my protector". Zoroastrian prayers
are to be said in the presence of light, either in the form of fire or the sun. In the Iranian dialects of
Yidḡa and Munǰī, the sun is still called "ormozd".[16]

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Nomenclature[edit]

Stater of Tiribazos, Satrap of Lydia, c. 380 BC showing Ahura Mazda

During the Sassanid Empire, a heretical and divergent[17][18][19] form of Zoroastrianism,

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