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Frashokereti Avestan 𐬟𐬭𐬀𐬴𐬋 𐬐𐬆𐬭𐬆𐬙𐬌 frašō kərəti is the Avestan language term corresponding to Middle Persian 𐭯𐭫𐭱 𐭠 𐭪𐭥𐭲 fr
Frashokereti
Frashokereti (Avestan: 𐬟𐬭𐬀𐬴𐬋⸱𐬐𐬆𐬭𐬆𐬙𐬌 frašō.kərəti) is the Avestan language term (corresponding to Middle Persian 𐭯𐭫𐭱(𐭠)𐭪𐭥𐭲 fraš(a)gird <plškrt>) 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 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.
Etymology and meaning
The name suggests "making wonderful, excellent". D. N. MacKenzie in A Concise Dictionary of Pahlavi gives the meaning as "the Restoration (at the end of time)". Considering this meaning, the first part could indicate "early, first, initial", related to fra prefix, cognate with pro in Greek and Latin. Then the overall meaning being "making into initial state", hence "restoration".
Eschatology
The eschatological 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. In later Zoroastrian texts, it is written that the molten metal will purify the wicked.
The narrative continues with a projection of Ahura Mazda and the six Amesha Spentas 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 frashokereti 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."
See also
- Apocatastasis
- Kali Yuga
- Millenarianism
- Tikkun olam
- Ragnarök
Notes
- The second part kərəti in Avestan means "making" (kardan in New Persian), but the meaning of the adjective fraša- is not certain; it probably indicates, and is usually translated as, "wonderful, excellent".
References
- Boyce, Mary (1979), Zoroastrians: Their Religious Beliefs and Practices, London: Routledge & Kegan Paul, pp. 27–29, ISBN 978-0-415-23902-8.
- MacKenzie, D.N. (David Neil) (1971), A Concise Dictionary of Pahlavi, London: Oxford University Press, p. 33.
- Eileen Gardiner (10 February 2006). "About Zoroastrian Hell". Archived from the original on 15 October 2008. Retrieved 10 October 2008.
- Taylor, Richard P. (2000), Death and Afterlife: A Cultural Encyclopedia, ABC-CLIO, p. 312.
Further reading
- Boyce, Mary. (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, Mary. (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 Archived 2012-10-22 at the Wayback Machine (Journal of Millennial Studies) Boston University.
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Frashokereti Avestan 𐬟𐬭𐬀𐬴𐬋 𐬐𐬆𐬭𐬆𐬙𐬌 frasō kereti is the Avestan language term corresponding to Middle Persian 𐭯𐭫𐭱 𐭠 𐭪𐭥𐭲 fras a gird lt plskrt gt 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 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 Etymology and meaningThe name suggests making wonderful excellent D N MacKenzie in A Concise Dictionary of Pahlavi gives the meaning as the Restoration at the end of time Considering this meaning the first part could indicate early first initial related to fra prefix cognate with pro in Greek and Latin Then the overall meaning being making into initial state hence restoration EschatologyThe eschatological 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 In later Zoroastrian texts it is written that the molten metal will purify the wicked The narrative continues with a projection of Ahura Mazda and the six Amesha Spentas 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 frashokereti 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 See alsoApocatastasis Kali Yuga Millenarianism Tikkun olam RagnarokNotesThe second part kereti in Avestan means making kardan in New Persian but the meaning of the adjective frasa is not certain it probably indicates and is usually translated as wonderful excellent ReferencesBoyce Mary 1979 Zoroastrians Their Religious Beliefs and Practices London Routledge amp Kegan Paul pp 27 29 ISBN 978 0 415 23902 8 MacKenzie D N David Neil 1971 A Concise Dictionary of Pahlavi London Oxford University Press p 33 Eileen Gardiner 10 February 2006 About Zoroastrian Hell Archived from the original on 15 October 2008 Retrieved 10 October 2008 Taylor Richard P 2000 Death and Afterlife A Cultural Encyclopedia ABC CLIO p 312 Further readingBoyce Mary 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 Mary 1984 Textual Sources for the Study of Zoroastrianism Textual Sources for the Study of Religion London Rowman amp Littlefield Moazami Mahnaz Winter 2000 Millennialism Eschatology and Messianic figures in Iranian Tradition Archived 2012 10 22 at the Wayback Machine Journal of Millennial Studies Boston University