See discussions, stats, and author profiles for this publication at: https://www.researchgate.

net/publication/320851700

A new reading of Zoroastrian creation myth

Conference Paper · March 2014

CITATIONS READS

0 41

1 author:

Narges Nematollahi
Indiana University Bloomington
22 PUBLICATIONS   4 CITATIONS   

SEE PROFILE

Some of the authors of this publication are also working on these related projects:

Middle Voice in Avestan View project

Have-progressives in Persian View project

All content following this page was uploaded by Narges Nematollahi on 04 November 2017.

The user has requested enhancement of the downloaded file.

 A  new  reading  of  Zoroastrian  creation  myth  
In  this  talk,  I  will  discuss  “the  problem  of  consistency  in  the  Zoroastrian  creation  myth”.  I  will  start  with  a  
few  words  about  Zoroastrianism  and  the  textual  sources  that   contain  an  account  of  the  creation  story  in  
Zoroastrianism.    

Zoroastrianism  is  the  religion  of  pre-­‐Islamic  Iran  which  was  practiced  by  the  majority  of  Iranian  people  
over  almost  fifteen  hundred  years,  from  the  first  half  of  the  first  millennia  B.C.  until  the  rise  of  Islam  in  
the   seventh   century   A.D.   The   textual   sources   on   Zoroastrianism   are   based   on   their   language   divided  
mostly   in   two   groups:   older   texts   in   Avestan,   which   was   the   language   of   the   prophet   himself,   date   from  
around  1000  B.C.  to  600  B.C.,  and  the  more  recent  ones  are  in  Middle  Persian,  also  called  Pahlavi,  which  
date   from   around   3rd   century   A.D.   to   9th   century   A.D.   The   Pahlavi   texts   with   their   constant   references   to  
den   meaning   religion,   scripture,   purport   to   be   either   translations   of   or   commentaries   on   the   Avestan  
texts.  This  is  very  fortunate  for  us,  since  a  great  deal  of  the  Avestan  texts  is  lost  over  the  centuries.  But  
on  the  other  hand,  there  is  a  huge  gap  between  the  two  groups  of  texts,  which    

As   regards   the   accounts   of   creation   myth,   some   parts   of   the   Avestan   texts,   as   we   will   mention   later,  
contain   allusions   to   a   creation   story,   but   it   is   only   in   the   Pahlavi   books   that   we   are   given   a   detailed  
account.  More  specifically,  two  books,  namely  Bundahish  and  Wizidagi-­‐haye  Zadsparam,  deal  with  the  
topic.  Bundahish  is  the  main  source  used  in  this  article.  The  title  translates  as  “primal  creation”,  and  it  
has  a  detailed  cosmogony  and  cosmography  based  on  the  Zoroastrian  scriptures.  Regarding  the  date  of  
the  work,  there  are  several  references  to  the  conquering  Arabs  and  their  misrule  and  irreligion,  which  
suggest   a   post-­‐Islamic   date,   but   it   is   not   certain   whether   they   are   original   or   have   been   added   to   the  
work  at  some  later  stage.    

First  I  will  briefly  lay  out  the  account  of  creation  story  according  to  Bundahishn.  Then  I  will  discuss  the  
question  of  consistency  of  this  account.  I  will  specifically  quote  from  two  scholars  of  Zoroastrianism  who  
find  this  account  inconsistent,  and  therefore  attempt  to  restore  the  ‘original  pagan  form’  of  the  myth.  I  
will   argue   that   a   more   careful   reading   of   Bundahishn   can   resolve   the   anomalies   mentioned   by   the  
scholars.    

I   will   read   a   summary   of   the   first   chapters   of   Bundahishn   first,   and   then   on   a   chart   I   will   schematize  
different  stages  of  creation  based  on  Bundahishn.  Just  as  a  quick  note,  Ohrmazd  is  the  Pahlavi  version  of  
Avestan   Ahura   Mazda   ,   the   greatest   divinity   in   Zoroastrianism,   and   Ahriman   corresponds   to   Avestan  
Angra  Mainiiu,  and  is  the  Evil  Spirit.        

Ohrmazd,   being   omniscient   and   good,   was   always   in   the   Endless   Light,   and   Ahriman,   with   a  
desire  to  destruct,  was  in  the  Endless  Darkness.  Between  them  was  void.  Ohrmazd  knew  that  Ahriman  
existed.  He  also  knew  what  Ahriman  would  manage  to  do  due  to  his  enviousness.  And  Ohrmazd  created  
the   creation   in   the   spiritual   state.   The   creation   remained   unthinking,   unmoving   and   intangible   in   the  
spiritual  state  for  3000  years  until  Ahriman  came  to  the  boundary  and  saw  Ohrmazd’s  light.  Following  
his  desire  to  destruct,  he  wished  to  attack  the  light,  but  he  came  across  bravery  greater  than  his  own,  so  
he   retreated   to   the   Endless   Darkness   and   miscreated   many   demons   for   battle.   Ohrmazd,   though  
knowing  the  end  of  the  affair,  offered  peace  to  Ahriman,  on  the  condition  that  Ahriman  should  praise  

  1  
Ohrmazd’s   creation.   Ahriman   refused   the   offer,   saying   that   he   would   not   praise   Ohrmazd’s   creation;  
rather,  he  would  destroy  Ohrmazd  and  his  creatures  for  ever  and  ever.  Ohrmazd  set  a  time  for  their  final  
battle   in   9000   years,   since   He   knew   that   during   this   period   he   would   be   able   to   render   Ahriman  
powerless,   and   Ahriman,   incapable   to   foresee   the   end,   accepted   the   covenant.   Then   Ohrmazd,  
delivering  the  Ahunvar,  showed  the  Truth  to  Ahriman;  Ahriman  saw  the  destruction  of  the  demons  and  
his  fate  as  getting  rendered  powerless,  and  consequently,  he  fainted.  Ohrmazd  started  creating  the  form  
of   his   creation   from   his   Essence,   from   the   substance   of   Light,   and   He   created  
Amahraspands.(Amahraspand,  also  called  as  amshaspand,  are  usually  considered   as  entities  that  reflect  
different  attributes  of  Ohrmazd).  Afterwards,  He  fashioned  the  creation  in  the  material  state;  He  created  
the  Sky,  the  Water,  the  Earth,  the  Plant,  the  beneficent  Animal,  the  Just  Man  and  finally  the  Fire.  Each  
Amahraspand  was  held  responsible  for  protecting  one  of  the  material  creatures  with  Ohrmazd  himself  
taking   on   the   protection   of   Man   against   the   forthcoming   attack   of   Ahriman.   After   being   in   stupor   for  
3000   years,   Ahriman,   in   company   with   the   powerful   demons,   rose   up   and   attacked   the   material  
creation.  He  assaulted  the  Sky  and  made  it  dark,  he  attacked  the  Water  and  made  it  bitter,  he  assailed  
the   Earth   and   the   Earth   became   full   of   noxious   creatures.   He   attacked   the   Plant   and   poisoned   it.   He  
attacked   the   Cow   and   caused   her   to   die.   He   assaulted   the   Man,   called   Gayomard,   and   Gayomard   got  
afflicted   with   a   thousand   diseases.   Finally   he   came   to   the   Fire   and   mingled   that   with   smoke   and  
darkness.   As   the   result   of   his   attack,   the   material   world   appeared   in   duality,   mixture   and   up   and   downs.  
The   six   creations’   protecting   spirits,   namely,   Amahraspands   together   with   various   deities,   waged   war  
against  Ahriman;  The  Spirit  of  the  Sky  arrayed  himself  like  a  warrior  against  the  Evil  Spirit,  and  did  not  let  
him  go  out  of  the  material  creation.  Tishtar,  a  deity  associated  with  Water,  produced  so  much  rain  that  
the  whole  earth  was  covered  with  water,  and  consequently  all  noxious  creatures  were  killed.  In  order  to  
clean  the  earth  from  the  venom  of  the  noxious  creatures,  Tishtar  defeated  the  demon  of  draught  and  
produced   rain   again.   Thus,   different   rivers   and   seas   were   formed.   The   earth   trembled   as   the   result   of  
Ahriman’s  attack  and  consequently  the  mountains  grew  up  which  were  to  protect  the  earth  from  further  
trembles.   Amurdad,   as   the   corresponding   Amahraspand   of   the   Plant,   pounded   the   Plant   and   mixed   it  
with   water,   which   was   then   poured   by   Tishtar   over   the   earth.   As   the   result,   different   plants   grew   up,  
which   were   to   immune   the   creatures   against   the   diseases   that   Ahriman   had   miscreated.   When   the   Cow  
died,  various  kinds  of  medical  plants  grew  up  from  his  limbs.  His  seed,  on  the  other  hand,  was  entrusted  
to   the   moon   where   it   was   purified   and   from   that   seed   different   kinds   of   animals   came   into   being   on   the  
earth.  The  animals  were  to  provide  creatures  with  food  and  nourishment.  When  Gayomard  died,  seven  
kinds  of  metals  appeared  from  his  limbs  in  the  earth.  His  seed  then  was  purified  through  the  light  of  the  
sun,  and  Mashya  and  Mashyanag  grew  up  whose  descendants  were  to  ultimately  bring  prosperity  to  the  
world,  and  destroy  the  demons  and  Ahriman.  Different  deities  responsible  for  fire  reacted  to  the  attack  
of  Ahriman  through  either  producing  rain  or  establishing  order  in  the  world.            

So,   basically   there   are   four   states   of   creation,   each   one   lasts   3000   years.   The   first   stage   is  
spiritual  state,  when  all  the  creations  of  Ohrmazd  are  in  the  spiritual  state.  What  triggers  the  beginning  
of  the  next  stage  is  Ahriman’s  wish  to  attack  the  creation  of  Ohrmazd:  Ohrmazd  in  return  offers  peace  to  
him,   which   Ahriman   does   not   accept,   and   they   make   a   covenant   setting   the   time   for   final   battle   in   9000  
years.  Ohrmazd  recites  Ahunwar,  and  consequently  Ahriman  falls  in  stupor.  The  second  stage  is  material  
creation  in  it  ideal  state:  Ohrmazd  in  this  stage  creates  the  form  of  sky,  water,  plant,  animal,  fire,  and  
man.   Ahriman’s   attack   to   the   material   world   brings   the   creation   into   its   third   state,   which   is   the   state   of  
mixture  and  duality.  It  is  no  longer  in  an  ideal  state.  And  finally,  birth  of  the  prophet  marks  the  beginning  
of  the  last  state  which  is  the  state  of  renovation  during  which  and  as  the  consequence  of  the  Ohrmazd’s  
victory  in  the  final  battle,  the  world  goes  back  to  the  ideal  state.    

  2  
          Now   going   back   to   the   problem   of   consistency,   Boyce   and   Kreyenbroek   both   argue   against  
the  consistency  of  the  Bundahishn’s  account,  and  their  arguments  mainly  deal  with  the  second  stage  of  
creation,  which  is  in  our  chart  marked  as  material  state  (1).  Boyce’s  argues  that  in  this  account,  it  is  in  
fact   the   Evil   Spirit   who   brings   about   the   good   creation   of   Ohrmazd:   She   argues   that   this   account   implies  
in  the  second  stage,  there  are  only  one  Man,  one  Plant,  one  Animal,  and  it  is  only  after  the  Evil  Spirit’s  
attack  that  the  good  creation  of  Ohrmazd  starts  to  develop:  so,  for  example,  many  kinds  of  useful  plants  
grow  out  of  the  single  Plant,  or  all  species  of  animals  are  born  from  the  seed  of  the  single  Animal.  In  her  
words,  now  I  quote,  “the  anomalies  of  this  myth  in  its  Zoroastrian  version  have  often  been  pointed  out…  
(and  later)  in  the  Zoroastrian  version  of  the  six  creations,  although  the  Animal’s  death  brings  good,  it  is  
itself  bad,  brought  about  by  the  Evil  Spirit”.(end  quote),  and  therefore  she  restores  the  pre-­‐Zoroastrian  
version   where   killing   of   the   single   Animal,   pounding   the   single   Plant,   and   killing   the   single   Man   are  
three-­‐fold  sacrifices  done  by  gods.  I  argue  that  this  cannot  be  a  valid  point:  In  the  Bundahishn  we  are  
told  that  Ohrmazd  knew  that  Ahriman  would  attack,  and  therefore  he  held  each  of  the  Amahraspands  
responsible   for   protecting   one   of   his   creations.   After   Ahriman   attacked   the   material   creation,   the  
protecting   spirits   of   each   creation   waged   war   against   him   and   it   was   through   their   effort,   be   it  
Amurdad’s   undertaking   in   pounding   the   plant   and   mixing   it   with   water   or   the   act   of   the   Animal’s  
protecting   spirit   in   sending   his   seed   into   the   moon,   purifying   that   and   installing   life   within   it,   that   the  
material   creation   could   survive   Ahriman’s   attack.   The   whole   picture   of   the   myth   suggests   that   the  
efforts  of  Amahraspands  and  the  deities,  and  not  the  Evil  Spirit’s  deeds,  have  led  to  the  good  result  of  
springing  all  creatures  from  the  plant,  the  Animal  and  Gayomard.  If  it’d  been  only  the  Evil  Spirit’s  attack,  
the  world  would  have  perished.    

Kreyenbroak  (1993,  p.305-­‐6)  makes  his  restoration  of  the  pre-­‐Zoroastrian  creation  myth  on  the  
basis   of   an   Avestan   text,   Yasht   13   which,   he   believes,   this   Yasht   “contains   traces   of   a   fundamentally  
different   account   of   the   origin   of   the   world”.   He   argues   that   some   verses   of   Yasht   13   assume   a  
motionless   state   in   which   plants,   waters   and   the   luminaries   were   unmoving.   Furthermore,   they   imply  
that   due   to   a   positive   act   of   liberation,   initiated   by   the   Fravashis,   this   motionless   state   of   creatures  
changed   and   all   of   them   started   their   movements.   He   continues   that   this   account   of   cosmology   is   in   the  
contrary   to   the   “orthodox”   Zoroastrian   myth,   in   which   the   primordial   static   state   is   considered   as  
perfect  and  movement  is  regarded  as  a  by-­‐product  of  the  Evil  Spirit’s  assault.    

I   argue   that   two   passages   of   the   Bundahishn   reveal   a)   that   the   movement   was   not,   as  
Kreyenbroek  says,  a  by-­‐product  of  the  Evil  Spirit’s  assault,  but  part  of  Ohrmazd’s  plan  in  order  for  the  
material   world   to   survive   Evil   Spirit’s   attack.   Therefore,   it   is   align   with   undertakings   of   other  
Amshaspandans   in   waging   war   against   the   Evil   Spirit.   Second,   the   Frawashis’   function   in   introducing  
movement   to   the   creation   ,   which   Kreyenbroek   takes   as   pointing   to   a   different   account   than   that   of   the  
Bundahish,  is  actually  touched  on  in  the  Bundahishn,  even  though  very  briefly.    

So,    

           [...]  the  assault  (=Ahriman’s  assault)  would  not  be  made  powerless  except  through  creation;    
           creation  could  not  develop  except  through  time  (GBd.  1.36),  and  …  He  created  forth  Time.    
 
In   this   passage,   the   Pahlavi   word   that   is   translated   as   “develop”   is   rawāyīh   which   is   an   action  
noun   derived   from   the   infinitive   raftan   [root:     raw-­‐],   meaning   “go,   move,   proceed”   (Mackenzie,   1971,  
p.70).  This  passage  thus  suggests  that  both  time  and  movement  was  first  planned  by  the    Therefore  one  
can  conclude  that  the  concept  of  movement  is  related  to  the  concept  of  time  with  both  of  them  being  
created  by  Ohrmazd  as  weapons  against  Ahriman.  Having  this  in  mind,  disputable  verses  of  Yt.13  can  be  
re-­‐examined,  and  the  Bundahishn’s  account  of  the  creation  myth,  in  the  light  of  Yt.13,  can  be  restated  as  

  3  
 follows:   During   the   3000   years   when   Ahriman   was   in   stupor,   Ohrmazd   created   the   material   world.  
Everything  was  still  and  motionless  with  the  sun  standing  still  above  the  earth.  At  the  end  of  the  3000  
years,   Ahriman   attacked   the   material   world.   As   the   result   of   his   attack,   decay   and   death   were  
introduced   into   the   world.   Consequently,   all   the   deities   and   Amahraspands   waged   war   against   him,   and  
neutralized   his   attack   by   transforming   death   into   life.   As   far   as   the   Fravashis   are   concerned,   in   the  
Bundahishn  we  are  not  much  told  about  their  contribution  to  the  war.  However,  through  Yt.13  we  are  
informed  that  the  Fravashis  were  responsible  to  put  waters,  plants  and  the  luminaries,  which  had  been  
unmoving   for   3000   years,   into   motion.   As   previously   mentioned,   motion   is   regarded   as   one   of   the  
Ohrmazd’s   weapons   against   Ahriman.   Therefore,   the   Fravashis’   operation   is   similar   to   that   of   the  
Amahraspands’  and  dieties’  in  that  they  also  help  creatures  overcome  the  Ahriman’s  attack.  

And  finally,  this  passage  in  the  Bundahishn  might  be  regarded  as  a  brief  note  on  what  is  more  
clearly  elaborated  in  Yasht  13.  In  Bundahishn  Chapter  2,  which  is  dedicated  to  the  material  state  (1),  the  
individual  processes  of  creation  of  the  six  creatures,  namely,  sky,  water,  earth,  plant,  animal  and  man,  
are  mapped  to  the  duration  of  a  year:  It  is  related  that  starting  from  the  first  day  of  Persian  New  Year,  
i.e.  1st  Farvardin,  sky  was  created  in  40  days,  water  was  created  in  55  days,  earth  in  70  days,  and  so  on,  
until  it  comes  to  the  man  who  was  created  in  70  days,  but  still  there  were  5  days  before  the  end  of  the  
year.  It  is  mentioned  there,  and  is  still  held  strictly  by  contemporary  Zoroastrians,  that  those  five  days  
belong  to  the  Faravashis.  In  the  Bundahishn,  we  read  that    

“the   name   of   these   five   days   is   Hamaspathmaidyem,   the   explanation   of   which   is   this:   the  
military   congress   became   manifest   on   Earth;   because,   the   Fravashis   of   men   advanced   together   in  
battle  array.”  

Which  could  simply  put  in  the  context  of  Yasht  13  as  follows:  At  the  very  end  of  the  material  state  
(1),   and   in   fact   at   the   eve   of   the   Ahriman’s   attack,   the   Fravashis   assembled,   advanced   together   and  
put  the  formerly  still  creation  of  Ohrmazd  in  motion.      

     

   

  4  

View publication stats