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Related to Mazdeans: Mazdaism, Zarathustrianism


The religious system founded by Zoroaster and set forth in the Avesta, teaching the worship of Ahura Mazda in the context of a universal struggle between the forces of light and of darkness.

Zo′ro·as′tri·an adj. & n.


(ˌzɒrəʊˈæstrɪənˌɪzəm) or


(Other Non-Christian Religions) the dualistic religion founded by the Persian prophet Zoroaster in the late 7th or early 6th centuries bc and set forth in the sacred writings of the Zend-Avesta. It is based on the concept of a continuous struggle between Ormazd (or Ahura Mazda), the god of creation, light, and goodness, and his arch enemy, Ahriman, the spirit of evil and darkness, and it includes a highly developed ethical code. Also called: Mazdaism


(ˌzɔr oʊˈæs tri əˌnɪz əm, ˌzoʊr-)

also Zo`ro•as′trism,

an Iranian religion, founded c600 b.c. by Zoroaster, based on beliefs in a supreme deity, Ahura Mazda, and a cosmic struggle between a spirit of good and a spirit of evil.


the doctrines and practices of a dualistic Iranian religion, especially the existence of a supreme deity, Ahura Mazda, and belief in a cosmic struggle between a spirit of good and light and a spirit of evil and darkness. Also called Zoroastrism, Zarathustrism, Mazdaism. — Zoroastrian, n., adj.
See also: Religion
ThesaurusAntonymsRelated WordsSynonymsLegend:
Noun1.Zoroastrianism - system of religion founded in Persia in the 6th century BC by ZoroasterZoroastrianism - system of religion founded in Persia in the 6th century BC by Zoroaster; set forth in the Zend-Avesta; based on concept of struggle between light (good) and dark (evil)
faith, religion, religious belief - a strong belief in a supernatural power or powers that control human destiny; "he lost his faith but not his morality"
Parseeism, Parsiism - the faith of a Zoroastrian sect in India
Ahura - (Zoroastrianism) title for benevolent deities
Avestan - of or pertaining to the Avesta (sacred text of Zoroastrianism)


[ˌzɒrəʊˈæstrɪənˌɪzəm] Nzoroastrismo m
References in periodicals archive ?
Florence Jullien discusses relations between Christians and Mazdeans (pp.
These include the religious traditions of the pre-Islamic ("jahiliyyah") Arabs; Mazdeans in Mesopotamia, Iran and Transoxania; Christians (of different communions such as Nestorians in Mesopotamia and Iran; Monophysites in Syria, Egypt and Armenia; Orthodox Melkites in Syria, Orthodox Christianity in North Africa); Jews in various places; Samaritans in Palestine; Mandaeans in south Mesopotamia; Harranians in north Mesopotamia; Manichaeans in Mesopotamia and Egypt; Buddhists and Hindus in Sind; tribal religions in Africa; pre-Islamic Turkic tribes; Buddhists in Sind and the Panjab; and Hindus in the Panjab.
If the Tibetans were indeed using Amanita then they would have possibly managed to retain the essence of the homa/soma (homa is agnihotra, a fire ritual, and not to become confused with the haoma entheogen of the Mazdeans and Zoroastrians though they are related) with the fire rite.