Zoroastrianism

**Zoroastrianism** or more natively **Mazdayasna**, is one of the world's oldest still practiced religions, and is known for being one of the more unique religions, due to combining cosmological dualism with a monotheistic styled framework. It was founded by the prophet Zoroaster (or zarathustra). It exalts a deity of wisdom, Ahura Mazda (*Wise Lord*), as its Supreme Being. Major features of Zoroastrianism, such as messianism, heaven and hell, and free will have, some believe, influenced other religious systems, including Second Temple Judaism, Gnosticism, Christianity, and Islam.

With possible roots dating back to the second millennium BC, Zoroastrianism enters recorded history in the 5th-century BC. Zoroastrianism was suppressed from the 7th century onwards following the Muslim conquest of Persia of 633–654. Recent estimates place the current number of Zoroastrians at around 190,000, with most living in India and in Iran and their number is declining.

## General info

The most important texts of the religion are those of the Avesta, which includes the writings of Zoroaster known as the Gathas, enigmatic poems that define the religion's precepts, and the Yasna,
 the scripture. The religious
philosophy of Zoroaster divided the early Iranian gods of
Proto-Indo-Iranian tradition, but focused on responsibility,
 and did not create a devil per-se. Zoroaster proclaimed that there is
only one God, the singularly creative and sustaining force of the
Universe, and that human beings are given a right of choice, and because
 of cause and effect are also responsible for the consequences of their
choices. The contesting force to Ahura Mazda was called Angra Mainyu (ahriman for short), or
 angry spirit. While originally ahriman was not seen as a devil figure, but just an essence of potential evil inherent in reality, this developed into a devil figure over time.

Zoroastrianism's creator Ahura Mazda, through the Spenta Mainyu (Good Spirit, "Bounteous Immortals") is an all-good "father" of **Asha** (Truth, "order, justice"), in opposition to **Druj** ("falsehood, chaos, deceit") and no evil originates from "him". "He" and his works are evident to humanity through the six primary Amesha Spentas and the host of other Yazatas, through whom worship of Mazda is ultimately directed.

Obviously megaten's cosmology heavily resembles that of zoroastrianism, being explicitly a struggle between forces of order and chaos, but where they are presented as a little more evenly matched than most monotheistic depictions. Interestingly however, while the games do indeed reference zoroastrianism fairly often, zoroastrian figures show up randomly and all over the place, rather than presented as all a binary part of this struggle. While some zoroastrian yazatas like sraosha show up on the angel side, acting as if they are just another angel. with "god" being ahura mazda, Ahura mazda himself shows up as a separate being who is actually depicted as chaotic, rather than orderly, So while some of the lower down figures show up working for the side of order as you might expect, the higher figures tend to be more mismatched.

The original source of this is the fact that in MTII ahura mazda is depicted as the true form of asura. Something that the series has kept on with ever since. Since depictionas as they exist now tend to take precedence, note that in dharmic religion asuras are bad and devas good, while in zoroastrianism, ahuras are good and daevas bad. So if the dharmic depiction of asuras as violent gods is given precedence for why ahura mazda and the other high gods considered ahuras are chaos, then that shows that aspect. (and on the flipside, why ahriman, king of devas shows up leaning law).

Since zoroastrianism was seen as a heavy influence on judaism and by extension christianity, then maybe the reason that lower zoroastrian angels are lumped in with the law side as you would expect as beings of order is to represent this influence being the main place those ideas lived on. Whereas the high gods, the ahuras themselves, due to zoroastrianism no longer being popular being more often seen in a dharmic light. Since ahura mazda was a local god before being seen as a monotheistic one, this may mean that in-universe he raised to a more high position, before much of it was absorbed into the abrahamic paradigm and they more firmly aligned themselves with chaos. Which may be odd due to what ahura mazda represents, but is a type of story-element that you may find when lumping multiple mythologies together.

Note, zoroastrianism is also helpful for contextualizing nietzsche. Nietzsche lamented zoroastrianism, saying that its great mistake was raising up a battle between good and evil to the main cosmological event that everything revolves around. And that this influenced abrahamic religion, and has effected how the concepts have been seen ever since. He named the character in his book zarathustra (which is another name for zoroaster) on the idea that it was like an inversion of the historical one who has finally come to put the idea to rest, helping move beyond good and evil. Although nothing in-game directly points to this being a reason why good zoroastrian things are lumped on to chaos.

## Creation and eschatology

**Creation**. According to the Zoroastrian story of creation, Ahura Mazda existed in light and goodness above, while Angra Mainyu
 existed in darkness and ignorance below. They have existed
independently of each other for all time, and manifest contrary
substances. (Though in zurvanism this is changed to zurvan being eternal, and emanating both of them) Ahura Mazda first created seven abstract heavenly beings
called *Amesha Spentas*, who support him and represent beneficent aspects, along with numerous *yazads*,
 lesser beings worthy of worship. He then created the universe itself in
 order to ensnare evil. Ahura Mazda created the floating, egg-shaped
universe in two parts. According to Zoroastrianism, Ahura Mazda first created the spiritual world. In His wisdom, He then created the corporeal world to manifest the spiritual world. With a period of 3000 years between. Ahura Mazda then created Gayomard, the archetypical perfect man, and the first bull.

While Ahura Mazda created the universe and humankind, Angra Mainyu, whose instinct is to destroy, miscreated demons, evil *yazads*, and noxious creatures (*khrafstar*)
 such as snakes, ants, and flies. Angra Mainyu created an opposite, evil
 being for each good being, except for humans, which he found he could
not match. Angra Mainyu invaded the universe through the base of the
sky, inflicting Gayomard
 and the bull with suffering and death. However, the evil forces were
trapped in the universe and could not retreat. The dying primordial man
and bull emitted seeds. From the bull's seed grew all beneficial plants
and animals of the world, and from the man's seed grew a plant whose
leaves became the first human couple. Humans thus struggle in a two-fold
 universe trapped with evil. The evils of this physical world are not
products of an inherent weakness, but are the fault of Angra Mainyu's
assault on creation. This assault turned the perfectly flat, peaceful,
and ever day-lit world into a mountainous, violent place that is half
night.

Interestingly, this dichotomy was by choice, that is, Angra Mainyu
chose to be evil. Ye says: "It is not that I cannot create anything good, but
that I will not." And to prove this, he created the peacock.

**Judgement**. Zoroastrianism also includes beliefs about the renovation
of the world and individual judgment (cf. general
and particular
judgment), including the resurrection
of the dead.

Individual judgment at death
is by the Bridge
of Judgment, which each human must cross, facing a spiritual
judgment. Humans' actions under their free will determine the
outcome. The Bridge's appearance varies depending on the observer's asha, or righteousness. As related in the text known as the Bundahishn, if a person has been wicked, the bridge will appear narrow and the demon Vizaresh will emerge and drag their soul into the druj-demana (the House of Lies), a place of punishment and suffering similar to the concept of Hell. If a person's good thoughts, words and deeds in life are many, the bridge will be wide enough to cross, and the Daena, a spirit representing revelation, will appear and lead the soul into the House of Song.

Often, the Chinvat Bridge is identified with the rainbow, or with the
Milky Way galaxy, such as in Professor C.P. Tiele's "History of Religion
 ". Three divinities are thought to be guardians of the Chinvat Bridge: **Sraosha** (Obedience), **Mithra** (Covenant) and **Rashnu** (Justice).

Zoroastrian hell before the end of the world is usually understood as reformative; punishments fit the crimes, and souls do not inherently rest in
eternal damnation. Hell contains foul smells and evil food, and souls
are packed tightly together although they believe they are in total
isolation. The punishment being final only occurs if they still cling to the bad at the end of time during the last judgement. Although views differ on whether anyone will still cling to the bad at that point. Later zoroastrianism added a neutral afterlife zone for those whose morality was too ambiguous to tell.

**Eschatology**. In Zoroastrian eschatology,
 a 3,000-year struggle between good and evil will be fought, punctuated
by evil's final assault. During the final assault, the sun and moon will
 darken and humankind will lose its reverence for religion, family, and
elders. The world will fall into winter, and Angra Mainyu's most
fearsome miscreant, Azi Dahaka, will break free and terrorize the world.

The final savior of the world, Saoshyant,
 will be born to a virgin impregnated by the miraculously preserved seed of Zoroaster while
bathing in a lake. Saoshyant will raise the dead – including those in
both heaven and hell – for final judgment, returning the wicked to hell
to be purged of bodily sin. Next, all will wade through a river of
molten metal in which the righteous will not burn. Heavenly forces will
ultimately triumph over evil, rendering it forever impotent. Saoshyant
and Ahura Mazda will offer a bull as a final sacrifice for all time, and
 all humans will become immortal. Mountains will again flatten and
valleys will rise; heaven will descend to the moon, and the earth will
rise to meet them both.

**Frashokereti** is the Avestan language term 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 name suggests "making 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.

Note how in-game the messiah of the messians is not explicitly identified with jesus, but left ambiguous making mention of the many religions that have messianic figures that will come at the end of time. Although mithra and ahura mazda are lumped onto chaos, there are several zoroastrian angels lumped in with the angels on law, and who function as if "god" is ahura mazda, so in a sense the messiah archetype they use is also meant to include sashoyant within it, being one of the other notable examples.
Humanity requires two judgments because there are as many aspects to our being: spiritual (*menog*) and physical (*getig*).

Note how also, like in game, the world was designed to be more orderly, but chaos made its way in from the outside. With the ultimate outcome being to finally restore the order of the world, and pacifying this chaos.

## Theology

Zoroastrians believe that there is one universal, transcendent, supreme god, Ahura Mazda, or the "Wise Lord". (ahura mazda literally meaning being-mind). Zoroaster keeps the two attributes separate as two different concepts in most of the Gathas and also consciously uses a masculine word for one concept and a feminine for the other, as if to distract from an anthropomorphism of his divinity. Zoroaster claimed that Ahura Mazda is almighty, though not omnipotent.

In Zoroastrian tradition, the "chaotic" is represented by **Angra Mainyu** (also referred to as "**Ahriman**"), the "Destructive Principle",
while the benevolent is represented through Ahura Mazda's **Spenta Mainyu**,
 the instrument or "**Bounteous Principle**" of the act of creation. It is
through Spenta Mainyu that transcendental Ahura Mazda is immanent in humankind, and through which the Creator interacts with the world. As expressions and aspects of Creation, Ahura Mazda emanated the Amesha Spentas ("Bounteous Immortals"), that are each the underlying substance
 and representative of one aspect of that Creation. These Amesha Spenta
are in turn assisted by a league of lesser principles, the Yazatas, each "Worthy of Worship" and each again a hypostasis of a moral or physical aspect of creation.

Although zoroastrianism does not overtly present itself as emphasizing this aspect generally, some scholars assert that since Zoroastrianism's divinity covers both the being and mind of the gods as immanent
 entities, and the essence of the gods even physically are present in reality, as emanations of the source that Zoroastranism has elements of a unique form of panentheism in it that can be traced to its shared origin with Indian Brahmanism. This being because the world itself is often depicted as tangibly an immanent body of divinity, and of the divine sparks ahura mazda represented to empower the good in creation. Unlike brahmanism however, it is a more positive pantheistic aspect in which one's being should exist in tune with the being of the gods and nature, rather than a negative pantheism of brahmanism where one seeks to reject the present nature.

Note that in-game, gods are depicted as related to natural forces in this way, with them being depicted as in a sense their original forms, that their tangible bodies are derived from. And all the sides do have elements of pantheism.

In any case, Ahura Mazda's creation—evident is widely agreed as *asha*, truth and order—is the antithesis of chaos, which is evident as *druj*,
 falsehood and disorder. The resulting conflict involves the entire universe, including humanity, which has an active role to play in the
conflict
Zoroastrian theology includes a duty to protect nature. This has led
some to proclaim it as the "world's first ecological religion." Scholars
 have argued that, since the protections are part of a ritual, they stem
 from theology rather than ecology. Others have responded that, since
the scripture calls for the protection of water, earth, fire, air, as
one of its strongest precepts, it is, in effect, an ecological religion:
 "It is not surprising that Mazdaism (another term for Zoroastrianism)
is called the ﬁrst ecological religion. The reverence for Yazatas
(divine spirits) emphasizes the preservation of nature.

Although zoroastrianism does depict good's eventual win as essentially guaranteed, the fact that it places so much importance on humans in terms of the cosmic struggle is a bit related to smt which considers the ultimate way things will turn out to heavily be based on how humans play into it. The fact that the tangible gods are also related to natural processes at times also relates to how the gods in-game are embodiments of specific things that also exist in the world.

## Practices

The religion states that active participation in life through good
deeds is necessary to ensure happiness and to keep chaos at bay. This
active participation is a central element in Zoroaster's concept of free will, and Zoroastrianism rejects all forms of monasticism. Ahura Mazda will ultimately prevail over the evil Angra Mainyu
 or Ahriman, at which point the universe will undergo a cosmic
renovation and time will end. In the final renovation, all of
creation—even the souls of the dead that were initially banished to
"darkness"—will be reunited in Ahura Mazda, returning to life in the
undead form. At the end of time, a savior-figure (a Saoshyant) will bring about a final renovation of the world (*frashokereti*), in which the dead will be revived. Note how in-game law doesn't seem to approve of mountain ascenticism that is closed off from the world, seeing it as too divorced from a role in which you can actively help others.

In Zoroastrian tradition, life is a temporary state in which a mortal
 is expected to actively participate in the continuing battle between
truth and falsehood. Prior to being born, the *urvan* (soul) of an individual is still united with its *fravashi* (guardian spirit), which has existed since Mazda created the universe. During life, the *fravashi* acts as a guardian and protector. On the fourth day after death, the soul is reunited with its *fravashi*,
 in which the experiences of life in the material world are collected
for the continuing battle in the spiritual world. For the most part,
Zoroastrianism does not have a notion of reincarnation, at least not until the final renovation of the world. Followers of Ilm-e-Kshnoom in India believe in reincarnation however, despite it not existing in mainstream zoroastrianism. Note how like in megaten the actions of humans are a power source that effects the spiritual battle. Which ties heavily to things like observation, as well as the in-game role humans play.

In Zoroastrianism, water (*apo*, *aban*) and fire (*atar*, *azar*)
 are agents of ritual purity, and the associated purification ceremonies
 are considered the basis of ritual life. In Zoroastrian cosmogony,
 water and fire are respectively the second and last primordial elements
 to have been created, and scripture considers fire to have its origin
in the waters. Both water and fire are considered life-sustaining, and
both water and fire are represented within the precinct of a fire temple.
 Zoroastrians usually pray in the presence of some form of fire (which
can be considered evident in any source of light), and the culminating rite
 of the principle act of worship constitutes a "strengthening of the
waters". Fire is considered a medium through which spiritual insight and
 wisdom is gained, and water is considered the source of that wisdom. Note the chaos side's association with fire.

A corpse is considered a host for decay, i.e., of *druj*.
Consequently, scripture enjoins the safe disposal of the dead in a
manner such that a corpse does not pollute the good creation. These
injunctions are the doctrinal basis of the fast-fading traditional
practice of ritual exposure, most commonly identified with the so-called
 Towers of Silence
 for which there is no standard technical term in either scripture or
tradition. Ritual exposure is only practiced by Zoroastrian communities
of the Indian subcontinent, in locations where it is not illegal and diclofenac poisoning has not led to the virtual extinction of scavenger birds. Other Zoroastrian communities either cremate their dead, or bury them in graves that are cased with lime mortar.

While the Parsees in India have traditionally been opposed to proselytizing, probably for historical reasons, and even considered it a crime for which the culprit may face expulsion, Iranian Zoroastrians have never been opposed to conversion, and the practice has been endorsed by the Council of Mobeds of Tehran.
 While the Iranian authorities do not permit proselytizing within Iran,
Iranian Zoroastrians in exile have actively encouraged missionary
activities, with The Zarathushtrian Assembly in Los Angeles and the International Zoroastrian Centre in Paris
 as two prominent centres. As in many other faiths, Zoroastrians are
encouraged to marry others of the same faith, but this is not a
requirement. And as a whole its missionary work as never been very large.

In Zoroastrianism, the purpose in life is to "be among those who
renew the world...to make the world progress towards perfection".Some of its sayings presented in their simple versions are:

1: Good Thoughts, Good Words, Good Deeds.

2: There is only one path and that is the path of Truth.

3: Do the right thing because it is the right thing to do, and then all beneficial rewards will come to you also.

Note that anahita's shields are said to represent the first saying in-game.

## Symbols

**The Faravahar** is one of the best-known symbols of Zoroastrianism. There are various interpretations of what the Faravahar symbolizes, and there is no concrete universal consensus on its meaning. However, it is commonly believed that the Faravahar serves as a Zoroastrian depiction of the fravashi, or personal spirit. In-game it is seen both in the form of ahura mazda, and in the head of ahriman. It is related to the egyptian symbol of the sun disk. A similar Assyrian image often includes their Tree of Life, which includes the god Ashur on a winged disk.

**Fire** is a primary symbol in zoroastrianism. Fire serves as a symbol of the good god, Ahura Mazda. Fire provides light, and so was associated with vision and wisdom.

**Butterfly tile**. The green butterfly tiles that decorate many of Khiva's Madrassahs are Zoroastrian in origin. Little is known about them, but atlus says they represent good thoughts, words, and deeds. They are seen on the design of the demon anahita, and may also be an inspiration for why a lot of zoroastrian demons look bug-like in appearance.

 **Cypress trees** tend to have a durable and sustainable life, and because of that, it became a symbol of life for the Zoroastrians. The thought of eternal life is a symbol of liberty as well, as we are free from death.

## Types of gods

**Ahura** is an Avestan language designation for a particular class of Zoroastrian angelic divinities. Avestan *ahura* derives from Indo-Iranian asura. It is commonly supposed that Indo-Iranian *\*Asura* was the proper name of a specific divinity with whom other divinities were later identified.

In the Gathas, the oldest hymns of Zoroastrianism and thought to have been composed by Zoroaster himself, the prophet exhorts his followers to pay reverence to only the *ahura*s and to rebuff the *daeva*s and others who act *"at Lie's command"*. That should not, however, be construed to reflect a view of a primordial opposition. Although the *daeva*s would, in later Zoroastrian tradition, appear as malign creatures, in the Gathas the *daeva*s are (collectively) gods that are to be rejected.

Although the term is implied to represent the highest gods, In the Gathas, the prophet does not specify which of the divinities other than Ahura Mazda are considered to be *ahura*s. In the *Fravaraneh*, the Zoroastrian credo summarized in *Yasna* 12.1, the adherent declares: "I profess myself a Mazda worshiper, a follower of the teachings of Zoroaster, rejecting the *daevas*, ... " This effectively defines *ahura* by defining what *ahura* is not.

In the Younger Avesta, three divinities of the Zoroastrian pantheon are repeatedly identified as ahuric. These three are Ahura Mazda, Mithra, and Apam Napat—hence known as the "Ahuric triad". Other divinities with whom the term "Ahuric" is associated include the six Amesha Spentas, and (notable among the lesser *yazata*s) Aredvi Sura of the Waters and Ashi of Reward and Recompense.

Note that in zoroastrianism ahuras are good and daevas are bad, whereas in dharmic religions asuras are bad and devas are good. this inversion likely being based on a rivalry. In MTII asura was depicted as a demonization of ahura mazda. And that interpretation has stuck for most of the series. This is a likely basis why ahura mazda despite being a god of order shows up on the chaos side, since if it is interpreting both figures through the lens of asuras, asuras are chaotic warlike beings. Since mithra is also depicted as an ahura, it may be mainly the ahuras who were depicted as on the chaos side, in keeping with their relation to the concept of asuras. Whereas lower yazatas are kept as angelic beings alongside the other angels.

**Amesha Spenta** is an Avestan language term for a class of divine entities in Zoroastrianism and literally means "Immortal (which is) holy." Significantly more common than the non-specific meaning of *Amesha Spenta* (see below) is a restrictive use of the term to refer to the great six "divine sparks" of Ahura Mazda.
 In Zoroastrian tradition, these are the first six emanations of the
noncreated Creator, through whom all subsequent creation was
accomplished. Whether they are "beings" or merely aspects of ahura mazta tangibly present in the world is ambiguous however. The "divine sparks" also each watch over a part of creation. These are:

1: Manah, approximately meaning "[Good] Purpose" - animals

2: Asha, "[Best] Truth/Righteousness" - fire

3: Kshatra Vairya "[Desirable] Dominion" - metals and minerals

4: Armati, "[Holy] Devotion" - earth

5: Haruvatat, "Wholeness" - water

6: Ameretat, "Immortality" - plants

In the Gathas, each Amesha Spenta represents a good moral quality that
mortals should strive to obtain. Thus, the doctrine of the great six is
that through good thoughts, words, and deeds, each individual should
endeavor to assimilate the qualities of an Amesha Spenta into oneself. Each of the six has an antithetical counterpart, and four of the six are already assigned one in the Gathas.

In the context of Zoroastrian view of creation, the group of the Amesha Spenta is extended to include Ahura Mazda, together with *Spenta Mainyu*.
 However, in most scholastic texts, an unqualified referral to the
"Amesha Spenta" is usually understood to include only great six. Sometimes Ahura Mazda's *Spenta Mainyu*
 is the instrument or "active principle" of the act of creation. It is
also through this "Bounteous Force", "Creative Emanation", or "Holy
Spirit" that Ahura Mazda is immanent in humankind, and how the Creator interacts with the world.

The doctrine of the 'divine sparks', through their connection with
creation, unites ethereal and spiritual concepts with material and
manifest objects in a "uniquely Zoroastrian"
 way: not only as abstract "aspects" of Ahura Mazda but also worthy of
reverence themselves and personified or represented tangibly in all material
things. This is seen as hard to define, since it is ambiguous whether they are meant to be more like emanations present in reality like the jewish sephirot, or moer like beings or avatars in their own right. Since they are often treated independently like gods, zoroastrianism is often considered polytheistic, but often it is stressed that they are abstractions of ahura mazda, preserving the monotheism. Different interpretations waxing and waning at different times.

Note that although the avatars of god are clearly more based on the kabbalah and have no overt reference to zoroastrianism implied, it is a slight correlation there in that they imply a similar idea.

**Yazata** is the Avestan language word for a Zoroastrian
 concept with a wide range of meanings but generally signifying (or used
 as an epithet of) a divinity. The term literally means "worthy of
worship or veneration", and is thus, in this more general sense, also applied to certain healing plants, primordial creatures, the *fravashis* of the dead, and to certain prayers that are themselves considered holy. The *yazata*s collectively are "the good powers under Ohrmuzd", who is "the greatest of the *yazata*s"

The term *yazata* is already used in the Gathas, the oldest texts of Zoroastrianism and believed to have been composed by Zoroaster himself. In these hymns, *yazata* is used as a generic, applied to Ahura Mazda as well as to the "divine sparks", that in later tradition are the Amesha Spentas. In the Gathas, the *yazata*s are effectively what the *daeva*s are not; that is, the *yazata*s are to be worshipped while the *daeva*s are to be rejected. The Gathas also collectively invoke the *yazata*s without providing
 a clue as to which entities are being invoked, and—given the structure
and language of the hymns—it is generally not possible to determine
whether these *yazata*s are abstract concepts or are manifest entities

 Amongst the lesser Yazatas being invoked by name by the poet of the Gathas are Sraosha, Ashi, Geush Tashan, Geush Urvan, Tushnamaiti, and Iza. As such, the word yazata is used for any good spirit or aspect of good spiritual existence, regardless of whether it is a distinct entity.

 Lower yazatas seem to function like angels, and in megaten are depicted usually on the law side alongside other angels. The higher zoroastrian gods tend to be depicted as chaos however. Likely to call to mind them being an inversion of dharmic religion in which devas are the good gods, and asuras the violent ones.

**Daeva** is an Avestan language term for a particular sort of supernatural entity with disagreeable characteristics. In the Gathas, the oldest texts of the Zoroastrian canon, the *daevas* are "wrong gods", "false gods" or "gods that are (to be) rejected". This meaning is subject to interpretation. *Daeva*, the Iranian language term, should not be confused with the *devas* of Indian religions. While the word for the Vedic spirits and the word for the Zoroastrian entities are etymologically related, the religions are heavily different from eachother, and more than a mere inversion of roles.

In the Gathas, the oldest texts of Zoroastrianism and credited to Zoroaster himself, the *daeva*s
 are not yet the demons that they would become in later Zoroastrianism;
though their rejection is notable in the Gathas themselves. *Yasna* 32.8 notes that some of the followers of Zoroaster had previously been followers of the *daeva*s; though, the *daeva*s are clearly identified with evil.

In the Younger Avesta, the *daeva*s are unambiguously hostile entities, seen as behind the forces of evil and corruption that contrast against the forces of light. Three divinities of the Vedic pantheon follow Angra Mainyu in a list of demons: Completely adapted to Iranian phonology, these are *Indra* (Vedic Indra), Sarva (Vedic Sarva, i.e. Rudra), and Nanghaithya (Vedic Nasatya). The process by which these three came to appear in the Avesta is uncertain. Together with three other *daeva*s, Tauru, Zairi and Nasu, that do not have Vedic equivalents, the six oppose the six Amesha Spentas.

They are seen as playing an important role in the later zoroastrian creation, the main ones being six properties that actively exist as the opposite of the good qualities of the divine sparks.

Devas in megaten show up a bit. Mainly with the four devas being depicted as important gods for neutral, and as some of the main ones. And with indra showing up as a god, who was originally law, but later on the neutral side. Some are even more chaos leaning. But the important contrast is against asuras, who are always depicted on chaos.

## Gods

**Ahura mazda,** also known as **Ohrmazd**, **Ahuramazda**, **Hourmazd**, **Hormazd**, **Harzoo** and **Hurmuz**) is the Avestan name for the creator and sole God of Zoroastrianism, the old Iranian religion that spread across the Middle East predating Judaism, before ultimately being relegated to small minorities after the Muslim conquest of Iran.
 Ahura Mazda is described as the highest spirit of worship in
Zoroastrianism, along with being the first and most frequently invoked
spirit in the *Yasna*. The literal meaning of the word *Ahura* is "mighty" or "lord", and *Mazda* is "wisdom".

Even though Ahura Mazda was a spirit in the Old 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 ("truth"). So his position was actually raised from a random local spirit to a monotheistic style god. Which may be another reason why the games do not treat him as such (though yhvh was the same as well). Zoroastrianism does not sya much about him since most of what there is to be said is ascribed to the divine sparks, or the other holy spirits.

In megami tensei II, Ahura Mazda was cursed by YHVH to become the demon Asura, and resides in Suzuki Company Ltd., the final dungeon. If Lucifer is in the party, he will lift the curse and Asura can be recruited as Ahura Mazda. If the protagonist doesn't have Lucifer with him, he will have to fight him. In several other titles such as raidou II, he is referred to as the true form of Asura/Virochana. In maijin tensei II he is depicted as a chaos demon also. Going to show that there is a recurring theme of treating him as chaos. A main basis for this is likely the asura / ahura connection, the fact that asuras are obviously violent and chaotic beings, and the need to structure things around this depiction. Note that if he is chaos and certain of the holy spirits of zoroastrianism are law, that means that he is not the one they are serving.

Note that ahura mazda's appearance is shaped like the **faravahar**, which is considered the main symbol of zoroastrianism.

**Ahriman**. Angra Mainyu is the Avestan-language name of Zoroastrianism's hypostasis of the "destructive spirit". The Middle Persian equivalent is Ahriman. Although originally it was considered more of a dark force and not explicitly personified, later it became seen as an explicit devil figure to contrast the good god. The dualistic conception of the good and bad forces being opposed was around since the beginning however. Angra Mainyu is omnimalevolent, and is seen as is Ahura Mazda's evil twin. (Some more obscure forms depicted them as either both emanated from zurvan, or with him in a more devil-like figure, ahving been created by ahura mazda.)

Avestan *angra mainyu* "seems to have been an original conception of Zoroaster's." In the Gathas, which are the oldest texts of Zoroastrianism and are attributed to the prophet himself, *angra mainyu* is not yet a proper name. In the one instance in these hymns where the two words appear together, the concept spoken of is that of a *mainyu* ("mind", or "spirit" etc.) that is *angra* ("destructive", "inhibitive", "malign" etc, of which a manifestation can be anger). In this single instance the "more bounteous of the spirits twain" declares *angra mainyu* to be its "absolute antithesis".

Ahriman created six evil spiritual essences to contrast the six good ones of ahura mazda. He is associated with darkness and chaos, and is always in a constant struggle against the good, though will eventually be defeated.

Despite his associations with chaos, he is generally depicted as an orderly god in-game to contrast ahura mazda and mithra being depicted as chaos. While he shows up as a dark law enemy in maijin tense ii, his more important appearance is as the god of hikawa who summons him as the sponsor of shijima in nocturne. Shijima is treated like a buddhist inspired law analogue that focuses on buddhist concepts of emptiness. In contrast with ahuras being depicted as chaotic leaning entities, his appearance as a good law like being may be a contrast to this. And since devas are good in buddhism, this may be tied to shijima's buddhist aesthetic as well. Another potential inspiration may be the anthrosophical idea of balance between ahriman and lucifer, where ahriman is presented as an orderly being.

Note that ahriman's appearance is also shaped like the **faravahar**, which is considered the main symbol of zoroastrianism. Namely, his head, when hikawa is sticking out of it.

**Zurvan**. Although in most forms of zoroastrianism, ahura mazda and ahriman are seen as both eternally existing, in some forms they are both emanated from a single divine principle. In Zurvanism, Zurvan was perceived as the god of infinite time and space and was *aka*
 ("one", "alone"). Zurvan was portrayed as a transcendental and neutral
god, without passion, and one for whom there was no distinction between
good or evil. The Avestan word *zruvan* is etymologically related to the late (post-Vedic) Sanskrit word *sarva*, meaning "all, entire", and which carries a similar semantic field in signifying a monist quality.

In SMTI if... zurvan is the form that the main villain hazama can take for the final boss. The form is depicted as a demon emperor form that he takes on in his attempt to take power. Ironically, it is defined as a light-law form, despite most zoroastrian beings seen in the game being dark-chaos, and there not really being much indication that it is a lawful entity. He is able to take this form using the power of the real zurvan who resides within him. Ironically, despite the neutral tone of the mythological zurvan, he is only depicted as lord over daevas in-game, and these are depicted as chaos. Note that the idea of a neutral transcendent reality that lawful and chaotic gods derive from to do battle with eachother also calls to mind the great will. SMT if... as a whole has a lot of zoroastrian demons and influence in it.

**Mithra** is the Zoroastrian angelic Divinity (*yazata*) of Covenant, Light and Oath. In addition to being the Divinity of Contracts, Mithra is also a judicial figure, an all-seeing Protector of Truth, and the Guardian of Cattle, the Harvest and of The Waters.

The Romans attributed their Mithraic mysteries (the mystery religion
 known as Mithraism) to "Persian" (i.e. Zoroastrian) sources relating to
 Mithra. Since the early 1970s the dominant scholarship has noted
dissimilarities between the Persian and Roman traditions, making it, at
most, the result of Roman *perceptions* of (Pseudo-)Zoroastrian ideas.

Like most other Divinities, Mithra is not mentioned by name in the Gathas, the oldest texts of Zoroastrianism and traditionally attributed to Zoroaster himself. Mithra is an exalted figure. Together with Rashnu "Justice" and Sraosha "Obedience", Mithra is one of the three judges at the Chinvat Bridge, the "Bridge of Separation" that all Souls must cross. Unlike Sraosha, Mithra is not however a Psychopomp,
 a guide of souls to the place of the dead. Should the Good Thoughts,
Words and Deeds outweigh the Bad, Sraosha alone conveys the Soul across
the Bridge.

As the Divinity of Contract, Mithra is undeceivable, infallible,
eternally watchful, and never-resting. Mithra is additionally the
protector of cattle, and his stock epithet is "of Wide Pastures." He is
Guardian of the waters and ensures that those pastures receive enough of it.

His later artwork since *Shin Megami Tensei III: Nocturne* seems to resemble the lion-headed figure found in temples of Mithras in the former Roman Empire, often identified as god of the Mithraic cult named Arimanius. That figure is not however identified as mithra in most sources. However, the earlier form showing him born out of a rock corresponds to the correct figure. Mitra-buddha in iva does not look much like mithra, but is meant to call to mind the fact that maitreya is seen as a figure potentially linked to mithra through lore.

In nocturne,he is one of bosses in the Diet Building, representing the power of the Assembly of Nihilo. However, his appearance may have more to do with the mithraic mysteries than with zoroastrianism, especially due to the appearance. In strange journey however, he shows up as a chaos demon, who is depicted as arrogant and psychopathic, and offers the investigation team a chance to work with him, which they then reject. Despite nocturne generally mixing up what demons are used for what roles, the nocturne depiction is actually closer to accurate, being a god who assesses your nature. In iva, despite being referred to as mitra, he is still depicted as more or less meant to be another form of maitreya, and has little in common with the zoroastrian figure.

Kaneko says that he combined the design for him with zurvan when drawing the nocturne version, which is why he has the appearance of a statue that is not normally associated with mithra. The lion headed statue comes from the mithraic mysteries, and is interpreted as zurvan, ahriman, chronos, or ialdabaoth.

**Sraosha** is the Avestan name of the Zoroastrian *yazata* of "Observance", which in context means observance of the holy laws, which is also the literal meaning of his name. Sraosha is already attested in the Gathas, the oldest texts of Zoroastrianism and believed to have been composed by Zoroaster himself. In these earliest texts, Sraosha is routinely associated with the Amesha Spentas, the six "Bounteous Immortals" through which Ahura Mazda realized ("created by His thought") creation. His figure has large ears since he is known as the ear of ahura mazda, listening to humanity's cries for help.

Sraosha is known as the "ear" of Ahura Mazda
 (Ohrmazd), and one of the oldest and most ethical of the Yazatas
(Beings Worthy of Worship), being the greatest one of them in
Zoroastrianism. As Ohrmazd's "ear," he was the means of the worshipers
being able to communicate with Ohrmazd. Because of this, Sraosha is the
most important of the Yazatas, typifing the highest virtue of humanity,
obedience to and submission to Divine Law. During night and day, Sraosha
 guards all of the creatures of Ohrmazd from evil demons, being the
guardian of humanity as one of his duties/titles. Rashnu and Mithra are Avestas that are closely associated with Sraosha through judging the souls of the dead.
In the Gathas, Sraosha's primary function is to propagate the
religion of Ahura Mazda to humanity, as Sraosha himself learned it from
Ahura Mazda. This is only obliquely alluded to in these old verses but
is only properly developed in later texts. Directly evident in the Gathas is the description as the
strongest, the sturdiest, the most active, the swiftest, and the most
awe-inspiring of youths (Yasna 57.13), and as the figure that the poor
look to for support.

In the ethical goals of Zoroastrianism ("good thoughts, good words, good
 deeds"), Sraosha was originally identified with good
deeds. This changes in some later Zoroastrian tradition, where Sraosha is identified with good words. In Yasna 33.5,
the poet speaks of Sraosha as the greatest of all (decision makers) at
the final renovation of the world.

In Zoroastrian tradition, Sraosha is one of the three guardians of the Chinvat bridge,
 the "bridge of judgement" that all souls of the dead must cross.
Although Sraosha is only one of the three divinities that pass judgement
 (the other two being Rashnu and Mithra), Sraosha alone accompanies the soul on their journey across the bridge.

Sraosha shows up in a few games as a law demon, being presented alongside the angels as one of them. Most notably in overclocked, where he shows up as the main angel npc that appears on naoya's route, appearing to fight agains the protagonist. So while a few high up zoroastrian entities are lumped in with chaos, a few others are depicted as showing up with the angels as if the angels represented a zoroastrian dynamic. Which is closer to how the actual lore treats them.

**Armati**. Spənta Ārmaiti (Avestan for "creative Harmony" and later "holy devotion") is one of the Amesha Spentas, the six creative or divine manifestations of Wisdom and Ahura Mazda.
 Spenta suggests a creative and constructive quality or force while
Armaiti means regulative thought originally alluding to the physical
laws of nature (i.e. Physics). While older sources present the Amesha
Spentas more as abstract entities in later sources, Spenta comes to
denote holiness and sanctity and Spenta Armaiti is personified as a
female divinity thus its association with the female virtue of devotion
(to family, husband, and child). She is associated with earth and Mother Nature. She is depicted with big eyes to contrast sraosha's big ears.

In soul hackers, it shows up as a law aligned demon, being presented alongside the other angels. Its design implies continuity with sraosha. Unlike sraosha it does not go on to show up in a game with alignments and an explicit angel side, being seen as one of them. Though can implicitly be seen as such due to the devil summoner games taking place in a world that those types of things do occur in, and which is a recently branched off universe from mainline.

**Anahita** is the Old Persian form of the name of a zoroastrian goddess that appears in complete and earlier form as **Aredvi Sura Anahita**, the figure venerated as the divinity of "the Waters" (Aban) and associated with fertility, healing and wisdom. Associations between water and wisdom is common in many cultures. The Greek and Roman historians of classical antiquity refer to her either as **Anaïtis** or identified her with one of the divinities from their own pantheons.

In zoroastrianism she is depicted as a good godess, although its not clear whether this was always the case. It says: all the waters of the world created by Ahura Mazda
 originate from the source Aredvi Sura Anahita, the life-increasing,
herd-increasing, fold-increasing, who makes prosperity for all
countries. This source is at the top of the world mountain Hara Berezaiti, "High Hara", around which the sky revolves and that is at the center of Airyanem Vaejah, the first of the lands created by Mazda. As such, she is depicted as a godess of the sacred water, and an important relation to the worldwide flow of water itself, an important icon in zoroastrianism.

In the remake of strange journey she is depicted as a lawful godess, whose true form is water, with a shell of a human appearance surrounding it, in reference to zoroastrian depiction of water being her true essence. She is seen surrounded by shields that symbolize the zoroastrian mantra of good thoughts, good words and good deeds. Note once again that this is a case of a good zoroastrian entity lumped in with law, even though ahura mazda himself is depicted as chaos. As if the monotheistic paradigm he once existed in remained and merged with the christian one, while the god himself was left behind from it. Which may represent the fact that abrahamic religion was influenced by zoroastrianism, and as such is the main thing currently that is, while the religion itself remained small, and ahuras in the form of asuras are seen more often as violent gods.

As a figure, note that a zoroastrian fertility and nature godess would have connotations much more orderly than that of many polytheisms, due to being worked into a system of goodness and order. And so makes sense as a lawful alternative to SJs chaotic goddesses.

**Indra**. To contrast in vedic religion where indra is often seen as the king of the gods, in, the Zoroastrian holy book, Indra is the leader of the "false gods" under ahriman. Indra is identified as one of the six chief demons that represent the six vices, and which are seen to stand opposite the six Amesha Spentas that represent the virtues. His archnemesis is asha.

Thus, Indra is the opponent of order, truth, and righteousness. Similarly, in the *Denkard*,
 a ninth-century Middle Persian text, Indra is the arch-demon that "is
the spirit of apostasy and further deceives the worldly existence of
mankind" (9.3). In the *Bundahishn*, a Zoroastrian account of
creation, Indra "freezes the minds of the creatures from practicing
righteousness just like much frozen snow.

Indra shows up originally as a law demon, but is later moved to neutral. In keeping with the fact that many major devas are depicted as more orderly, according to their buddhist and hindu interpretations rather than their zoroastrian ones.

**Haurvatat** ("Wholeness"), is one of the Amesha Spentas from Zoroastrian Mythology. It is the personification of *wholeness* or *perfection*
 and is associated with water, prosperity, and wealth. In scripture
Haurvatat is a female deity but in tradition is considered male.
Haurvatat is closely allied with Ameretat
 who together reward the righteous in the afterlife. Both of them work
together to guard plant life and water. Haurvatat eternal opponent is
the demon of thirst, Tarshna. It only shows up in the demikids games.

**Magi** denotes followers of Zoroastrianism or Zoroaster. The earliest known use of the word Magi is in the trilingual inscription written by Darius the Great, known as the Behistun Inscription. Old Persian texts, pre-dating the Hellenistic period, refer to a Magus as a Zurvanic, and presumably Zoroastrian, priest.

Despite being a name for a type of priest mainly, the term derived from it, *mágos*, "Magian" or "magician", was influenced by (and eventually displaced) Greek *goēs*, the older word for a practitioner of magic, to include astrology, alchemy and other forms of esoteric knowledge. This association led to the hellenic obsession with zoroaster, associating him with various types of magic and things not particularly that associated with zoroastrianism in actuality. In english the term is most often associated with the wise men who visited Jesus from the east.

**Haoma** is the sacred plant or tree in the Zoroastrian faith, as well as a
 Yazata ("Beings worthy of Worship"). The name also refers to the
divinity of the sacred plant. The concept of Haoma has its origins in
the Indo-Iranian Vedic religion and is a cognate of the Vedic concept of
 Soma, which also exists in Hinduism. Simurgh lives within Haoma's branches and when she leaves the tree she spread Haoma's seeds, which are then carried by the winds of Vayu-Vata and rain of Tishtoriya. Haoma's seeds then take root to become every type of plant that has ever lived, and curing all the illnesses of mankind.

It is also used as a term for a god who appears before zoroaster. However, Haoma is the only divinity with a *Yasht* who is not also represented by a day-name dedication in the Zoroastrian calendar. Without such a dedication, *Haoma* has ceased to be of any great importance within the Zoroastrian hierarchy of angels. It shows up in many megaten games as a light-law being, being depicted as both the god and plant together, with its description emphasizing the god. Its artwork shows up in both white and black versions.

In SMTI and II the messian religion associated with law has units called magus, describing magi as the plural. Although it depicts them as sorcerers, the appearance of their clothes looks middle eastern, although it looks like a combination of a zoroastrian and a jewish aesthetic. Since some zoroastrian beings also show up alongside angels, it being deliberate is not unlikely.

**Vayu**, while also being a hindu god, in Zoroastrianism he is known as Vayu-Vata or Vata-Vayu, dual God of
Wind and Atmosphere. He is both angelic (Yazata) and demonic (Daeva),
but which one he is depends on the circumstances. Both parts of his name
 can be used separately to represent the same entity.

While he obviously shows up as the demon form of gale in digital devil saga I and II, the hindu themes of those games imply that that is the more likely association, rather than the zoroastrian.

**Soma** is the drink of the Gods found in Zoroastrian, Hindu, and Vedic
mythology. It was the name used for both the drink, the plant, and the
deity who personified the drink. The God Soma was one of the most
important Gods in the Rigveda. It shows up as a dark law demon in a few games.

**Vohu manah**. In Zoroastrian mythology, the "good" state of mind that accomplishes
duty. He is one of the six Amesha Spentas of Zoroastrianism. He
represents all animals from creation, especially cattle. Vohu Manah is
of neuter gender in Avestan grammar but in Zoroastrian tradition is
considered masculine. The second day of every month and the eleventh
month are dedicated to him. His eternal opponent is the demon of evil
thought, Aka Manah. In persona it shows up as a judgement arcana entity. It also shows up in demikids.

**Khshathra vairya**, is one of the seven Amensha Spentas, who is the
personification of "desirable dominion", and is associated with metal.
He is the protector of the poor, and enforces peace by using his weapons. His attributes are the
 helmet, the shield and the spear. The sixth month is dedicated to him,
along with his eternal opponent being the archdemon Saurva. He only shows up in the demikids games.

**Aeshma** is the Younger Avestan name of Zoroastrianism's demon
of "wrath", with his wrath being mainly directed towards the cow. As a
hypostatic entity, Aeshma is the personification of violence, with
himself being the lover of war and conflict. Along with the demon of
death, Asto Vidatu, he chases the souls of the dead when they rise
towards heaven. His standard epithet is "of the bloody mace", with his
eternal enemy being Sraosha.

The name Aeshma, or Aeshma-daeva, would later be turned by Christian writers into Asmodeus, a demon representing lust, who shows up in the bible in the book of tobit. In SMTIV, he is a palette swap of asmodeus for this reason, and is a chaos demon, although note that asmodeus himself seems to working for the neutral side, possibly under the orders of mastema.

**Jahi** is the Avestan language name of Zoroastrianism's demoness of
"lasciviousness." Jahi is interpreted as "hussy," "rake, "libertine,"
"courtesan" and "one who leads a licentious life." Her standard epithet
is "the Whore." In Zoroastrian lore Jahi appears as *Jeh*, the consort of Ahriman. Strangely, while ahriman is depicted as law-leaning in the games, jahi is still depicted as chaos.

**Ameretat** (*"Immortality"*) is one of the Amesha Spentas from
Zoroastrian mythology. She is the personification of long life on earth
and perpetuality in the afterlife. Ameretat is a close ally of Haurvatat.
 Ameretat and Haurvatat represent the reward of the righteous after
death and together protect plant life and water. Ameretat eternal
opponent is the demon of hunger, Shud. It shows up in the demikids games.

**Apaosha**, also known as Aposh and Apaush, it is the demonic personification of
drought in Zoroastrian mythology. Meaning "not thriving" Apaosha takes
the form of a dark horse. Apaosha is the antithesis of Tishtoriya, the divinity of the star Sirius and guardian of rainfall. In if... it is a chaos demon.

**Dahaka,** also known as Zohhak and Zahhak, is the three-headed dragon of destruction and terror spawned from Angra Mainyu to wreak havoc on the world. He has been sealed away by Ahura Mazda. In Iranian legend, Azhi Dahaka would lead the forces of evil against the gods, as Angra Mainyus' servant. It is in if... as a chaos demon, but also in demikids.

**Druj**. In Middle Persian, Druj is the word meaning "lie", and in Zoroastrianism, it is the concept that is opposed to Asha, meaning "the truth". Her full name is Druj Nasu. It shows up in MTI and II, and in if... as a demon tht looks like a fly and is dark chaos.

**Aka Manah** is one of the Daevas. He is the personification of sensual desire who was sent by Ahriman to seduce the prophet Zarathustra. He shows up in if... as a dark chaos demon.

**Bushyasta** is the Zoroastrian daeva (demon god) of sloth who is known as "the
long-handed". She is the embodiment of laziness and idleness and the
cause of procrastination. She strives to keep the righteous from
performing productive tasks. She is a chaos demon in if... in keeping with the theme of zoroastrian demons being so.

## Influences on Judaism

Zoroastrianism is seen as a heavy influence on judaism, and abrahamic religion in general. For instance, it is suggested that zoroastrianism may be what influenced judaism's transformation to a purely monotheistic religion. Since early in its history it was more polytheistic, with the later formualtions emerging from this. It also was likely an inspiration on judaism transforming to a more dualistic view. In early judaism, satan worked for god and there was no such thing as fallen angels, at least not presented in a dualistic light. The dualistic elements were seen as potentially adopted from zoroastrianism. The idea of a god as a universal god who cares for all people is seen only after zoroastrian influence.

In addition, references to heaven and hell only appear at this time. Zoroastrianism always had this ideas of two places of punishment, but early judaism had many ideas, and nothing in particular, and no clear indication of a dualistic judgement. The concept of a final judgement is also somewhat zoroastrian in origin. As well as the dualistic concept of raising good versus evil to the primary struggle of the world. This being something that nietzsche considers a great mistake, blaming zoroastrianism for this dualistic thinking, which is why he namez his character zarathustra, saying he is an inverted one who is come to undo the previous mistake.

Although it is difficult to tell which of these ideas truly came from zoroastrian influence, as a whole scholars consider that it had a lot of influence overall. As such, while the main gods of zoroastrianism do not appear on the law side, the fact that many lower ones do to represent zoroastrian influence is an apt depiction, showing that that is the main places that those ideas lived on. (With ahura mazda and the ahuras being shown to live on mainly as asuraas in dharmic religion. Basically just splitting which parts it thinks live on "more" in which places. With obiously some artistic liberty being used).