Frashokereti
Encyclopedia
Frashokereti is the Avestan language
term (corresponding to Middle Persian frašagird) for the Zoroastrian doctrine of a final renovation of the universe, when evil will be destroyed, and everything else will be then in perfect unity with God (Ahura Mazda
). The term probably means "making wonderful, excellent".The meaning of the adjective fraša- is not certain, but probably indicates, and usually translated as, "wonderful, excellent".
The doctrinal premises are (1) good will eventually prevail over evil; (2) creation was initially perfectly good, but was subsequently corrupted by evil; (3) the world will ultimately be restored to the perfection it had at the time of creation; (4) the "salvation for the individual depended on the sum of [that person's] thoughts, words and deeds, and there could be no intervention, whether compassionate or capricious, by any divine being to alter this." Thus, each human bears the responsibility for the fate of his own soul, and simultaneously shares in the responsibility for the fate of the world.
ideas are only alluded to in the surviving texts of the Avesta
, and are known of in detail only from the texts of Zoroastrian tradition, in particular in the ca. 9th century Bundahishn
. The accompanying story, as it appears in the Bundahishn (GBd 30.1ff), runs as follows: At the end of the "third time" (the first being the age of creation, the second of mixture, and the third of separation), there will be a great battle between the forces of good (the yazatas
) and those of evil (the daevas
) in which the good will triumph. On earth, the Saoshyant
will bring about a resurrection of the dead in the bodies they had before they died. This is followed by a last judgment through ordeal. The yazatas Airyaman
and Atar
will melt the metal in the hills and mountains, and the molten metal will then flow across the earth like a river. All mankind – both the living and the resurrected dead – will be required to wade through that river, but for the righteous (ashavan
) it will seem to be a river of warm milk, while the wicked will be burned. The river will then flow down to hell, where it will annihilate Angra Mainyu
and the last vestiges of wickedness in the universe.
The narrative continues with a projection of Ahura Mazda
and the six Amesha Spenta
s solemnizing a final act of worship (yasna), and the preparation of parahaoma
from "white haoma
". The righteous will partake of the parahaoma, which will confer immortality upon them. Thereafter, humankind will become like the Amesha Spentas, living without food, without hunger or thirst, and without weapons (or possibility of bodily injury). The material substance of the bodies will be so light as to cast no shadow. All humanity will speak a single language and belong to a single nation without borders. All will share a single purpose and goal, joining with the divine for a perpetual exaltation of God's glory.
Although frasho.kereti is a restoration of the time of creation, there is no return to the uniqueness of the primordial plant, animal and human; while in the beginning there was one plant, one animal and one human, the variety that had since issued would remain forever. Similarly, the host of divinities brought into existence by Mazda continue to have distinct existences, "and there is no prophecy of their re-absorption into the Godhead."
Avestan language
Avestan is an East Iranian language known only from its use as the language of Zoroastrian scripture, i.e. the Avesta, from which it derives its name...
term (corresponding to Middle Persian frašagird
Ahura Mazda
Ahura Mazdā is the Avestan name for a divinity of the Old Iranian religion who was proclaimed the uncreated God by Zoroaster, the founder of Zoroastrianism...
). The term probably means "making wonderful, excellent".The meaning of the adjective fraša- is not certain, but probably indicates, and usually translated as, "wonderful, excellent".
The doctrinal premises are (1) good will eventually prevail over evil; (2) creation was initially perfectly good, but was subsequently corrupted by evil; (3) the world will ultimately be restored to the perfection it had at the time of creation; (4) the "salvation for the individual depended on the sum of [that person's] thoughts, words and deeds, and there could be no intervention, whether compassionate or capricious, by any divine being to alter this." Thus, each human bears the responsibility for the fate of his own soul, and simultaneously shares in the responsibility for the fate of the world.
Eschatology
The eschatologicalEschatology
Eschatology is a part of theology, philosophy, and futurology concerned with what are believed to be the final events in history, or the ultimate destiny of humanity, commonly referred to as the end of the world or the World to Come...
ideas are only alluded to in the surviving texts of the Avesta
Avesta
The Avesta is the primary collection of sacred texts of Zoroastrianism, composed in the Avestan language.-Early transmission:The texts of the Avesta — which are all in the Avestan language — were composed over the course of several hundred years. The most important portion, the Gathas,...
, and are known of in detail only from the texts of Zoroastrian tradition, in particular in the ca. 9th century Bundahishn
Bundahishn
Bundahishn, meaning "Primal Creation", is the name traditionally given to an encyclopædiaic collections of Zoroastrian cosmogony and cosmology written in Book Pahlavi. The original name of the work is not known....
. The accompanying story, as it appears in the Bundahishn (GBd 30.1ff), runs as follows: At the end of the "third time" (the first being the age of creation, the second of mixture, and the third of separation), there will be a great battle between the forces of good (the yazatas
Yazata
Yazata is the Avestan language word for a Zoroastrian concept. The word has a wide range of meanings but generally signifies a divinity...
) and those of evil (the daevas
Daeva
Daeva in Avestan language meaning "a being of shining light", is a term for a particular sort of supernatural entity with disagreeable characteristics. Equivalents in Iranian languages include Pashto dêw , Baluchi dêw , Persian dīv , Kurdish dêw...
) in which the good will triumph. On earth, the Saoshyant
Saoshyant
Saoshyant is a figure of Zoroastrian eschatology who brings about the final renovation of the world, the Frashokereti. The Avestan language name literally means "one who brings benefit," and is also used as common noun.-In scripture:...
will bring about a resurrection of the dead in the bodies they had before they died. This is followed by a last judgment through ordeal. The yazatas Airyaman
Airyaman
In the Avesta, ' is both an Avestan language common noun as well as the proper name of a Zoroastrian divinity.The common noun is a theological and social term literally meaning "member of community or tribe." In a secondary development, the common noun became the proper name of a divinity...
and Atar
Atar
Atar is the Zoroastrian concept of holy fire, sometimes described in abstract terms as "burning and unburning fire" or "visible and invisible fire" ....
will melt the metal in the hills and mountains, and the molten metal will then flow across the earth like a river. All mankind – both the living and the resurrected dead – will be required to wade through that river, but for the righteous (ashavan
Ashavan
Avestan ashavan is a Zoroastrian theological term. It literally means "possessing aša", hence "possessing truth" or "possessing righteousness", but has further implications:...
) it will seem to be a river of warm milk, while the wicked will be burned. The river will then flow down to hell, where it will annihilate Angra Mainyu
Angra Mainyu
Angra Mainyu is the Avestan-language name of Zoroastrianism's hypostasis of the "destructive spirit". The Middle Persian equivalent is Ahriman.-In Zoroaster's revelation:...
and the last vestiges of wickedness in the universe.
The narrative continues with a projection of Ahura Mazda
Ahura Mazda
Ahura Mazdā is the Avestan name for a divinity of the Old Iranian religion who was proclaimed the uncreated God by Zoroaster, the founder of Zoroastrianism...
and the six Amesha Spenta
Amesha Spenta
' is an Avestan language term for a class of divine entities in Zoroastrianism, and literally means "Bounteous Immortal" The noun is amesha "immortal", and spenta "furthering, strengthening, bounteous, holy" is an adjective of it...
s solemnizing a final act of worship (yasna), and the preparation of parahaoma
Ab-Zohr
The Ab-Zohr is the culminating rite of the greater Yasna service, the principal Zoroastrian act of worship that accompanies the recitation of the Yasna liturgy....
from "white haoma
Haoma
Haoma is the Avestan language name of a plant and its divinity, both of which play a role in Zoroastrian doctrine and in later Persian culture and mythology. The Middle Persian form of the name is hōm, which continues to be the name in Modern Persian and other living Iranian languages.Sacred haoma...
". The righteous will partake of the parahaoma, which will confer immortality upon them. Thereafter, humankind will become like the Amesha Spentas, living without food, without hunger or thirst, and without weapons (or possibility of bodily injury). The material substance of the bodies will be so light as to cast no shadow. All humanity will speak a single language and belong to a single nation without borders. All will share a single purpose and goal, joining with the divine for a perpetual exaltation of God's glory.
Although frasho.kereti is a restoration of the time of creation, there is no return to the uniqueness of the primordial plant, animal and human; while in the beginning there was one plant, one animal and one human, the variety that had since issued would remain forever. Similarly, the host of divinities brought into existence by Mazda continue to have distinct existences, "and there is no prophecy of their re-absorption into the Godhead."
Further reading
- Boyce, MaryMary BoyceNora Elisabeth Mary Boyce was a British scholar of Iranian languages, and an authority on Zoroastrianism...
. (1975) A History of Zoroastrianism, Vol. 1 (Handbuch der Orientalistik Series). Leiden: Brill; Repr. 1996 as A History of Zoroastrianism: Vol 1, The Early Period. - Boyce, MaryMary BoyceNora Elisabeth Mary Boyce was a British scholar of Iranian languages, and an authority on Zoroastrianism...
. (1984) Textual Sources for the Study of Zoroastrianism (Textual Sources for the Study of Religion). London:Rowman & Littlefield.
- Moazami, Mahnaz. (Winter 2000) Millennialism, Eschatology, and Messianic figures in Iranian Tradition (Journal of Millennial Studies) Boston University.