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| '''Saoshyant''' or "soushyant" is a figure of ] who brings about the final renovation of the world. The ] name literally means "one who brings benefit," and is also used as common noun. | '''Saoshyant''' or "soushyant" is a figure of ] who brings about the final renovation of the world. The ] name literally means "one who brings benefit," and is also used as common noun. | ||
| == |
==Use in the Gathas== | ||
| In the ], the |
In the '']'', the term is used to refer to ]'s mission and to his community of followers, who "bring benefit" to humanity. "Saoshyant" may have been a term originally applied to Zoroaster himself.<ref>E.g. ''Yasna'' 46.3<ref><ref name="Boyce_1975_234ff">{{harvnb|Boyce|1975|p=234ff}}</ref> | ||
| In scripture, the common noun is also used as a generic to denote religious leaders, the plural being |
In scripture, the common noun is also used as a generic to denote religious leaders, the plural being "saoshyans,"<!-- CHECK! --> and another common noun "]" ("member of community") is an epithet of these saoshyans. | ||
| The standing epithet of the saviour figures is |
The standing epithet of the saviour figures is "astvat-әrәta" ("justice incarnate"), which has "arta"/"]" ("truth") as an element of the name.<ref name="Dhalla_1938_165">{{harvnb|Dhalla|1938|p=165}}.</ref> These saviours are those who follow Ahura Mazda's teaching "with acts inspired by asha."<ref>''Yasna'' 48.12</ref> | ||
| ==In tradition== | ==In tradition== | ||
| Already alluded to in scripture |
Already alluded to in scripture<ref>e.g. Yasht 19.92)</ref>, but only properly developed in the 9th-12th century texts of Zoroastrian tradition is the role of the Saoshyant during the ]. In these ] texts, the name is rendered as "Sōshans." | ||
| Zoroastrian tradition |
Zoroastrian tradition already envisions three future saviors, one for the end of each 1,000-year period that comprise the last 3,000 years of the world. All three will be born of maidens, conceived while their mothers bathed in a lake that miraculously preserved the seed of the prophet Zoroaster himself. The first will be named Hushedar, the second Hushedarmah, and the third will be Saoshyant, who will lead humanity in the final battle against falsehood. | ||
| The story of the Saoshyant's conception and early life are described in '']'' 7.10.15ff as follows: Thirty years before the decisive final battle< |
The story of the Saoshyant's conception and early life are described in '']'' 7.10.15ff as follows: Thirty years before the decisive final battle,<ref>7.10.15</ref> a maiden named Eredat-fedhri ("Victorious Helper") and whose nickname is "Body-maker" will enter a lake<ref>Yasht 19.92</ref> (understood to be "Lake Kansava.") Sitting in the water, the girl, who has "not associated with men"<ref>7.10.18</ref> will receive "victorious knowledge."<ref>''Yasht'' 19.92</ref> Her son, when born, will not know nourishment from his mother, his body will be sun-like, and the "royal glory" of ] will be with him. Then, for the next 57 years he will subsist on only vegetables (17 years), then only water (30 years) and for then for the final 10 years only on "spiritual food." | ||
| The events of the final renovation are described in the '']'' |
The events of the final renovation are described in the '']''<ref>30.1ff</ref>: | ||
| In the final battle with evil, the ] ] and ] will "melt the metal in the hills and mountains, and it will be upon the earth like a river" |
In the final battle with evil, the ]s ] and ] will "melt the metal in the hills and mountains, and it will be upon the earth like a river,"<ref>'']'' 34.18</ref> but the righteous (]) will not be harmed. | ||
| Eventually, ] will triumph, and his agent Saoshyant will resurrect the dead, whose bodies will be restored to eternal perfection, and whose souls will be cleansed and reunited with God. Time will then end, and truth/righteousness ( |
Eventually, ] will triumph, and his agent Saoshyant will resurrect the dead, whose bodies will be restored to eternal perfection, and whose souls will be cleansed and reunited with God. Time will then end, and truth/righteousness (]) and immortality will thereafter be everlasting. | ||
| ==References== | ==References== | ||
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| {{refend}} | {{refend}} | ||
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| ] | ] | ||
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Saoshyant or "soushyant" is a figure of Zoroastrian eschatology who brings about the final renovation of the world. The Avestan language name literally means "one who brings benefit," and is also used as common noun.
Use in the Gathas
In the Gathas, the term is used to refer to Zoroaster's mission and to his community of followers, who "bring benefit" to humanity. "Saoshyant" may have been a term originally applied to Zoroaster himself.Cite error: A <ref> tag is missing the closing </ref> (see the help page).
In scripture, the common noun is also used as a generic to denote religious leaders, the plural being "saoshyans," and another common noun "airyaman" ("member of community") is an epithet of these saoshyans.
The standing epithet of the saviour figures is "astvat-әrәta" ("justice incarnate"), which has "arta"/"asha" ("truth") as an element of the name. These saviours are those who follow Ahura Mazda's teaching "with acts inspired by asha."
In tradition
Already alluded to in scripture, but only properly developed in the 9th-12th century texts of Zoroastrian tradition is the role of the Saoshyant during the final renovation. In these Middle Persian texts, the name is rendered as "Sōshans."
Zoroastrian tradition already envisions three future saviors, one for the end of each 1,000-year period that comprise the last 3,000 years of the world. All three will be born of maidens, conceived while their mothers bathed in a lake that miraculously preserved the seed of the prophet Zoroaster himself. The first will be named Hushedar, the second Hushedarmah, and the third will be Saoshyant, who will lead humanity in the final battle against falsehood.
The story of the Saoshyant's conception and early life are described in Denkard 7.10.15ff as follows: Thirty years before the decisive final battle, a maiden named Eredat-fedhri ("Victorious Helper") and whose nickname is "Body-maker" will enter a lake (understood to be "Lake Kansava.") Sitting in the water, the girl, who has "not associated with men" will receive "victorious knowledge." Her son, when born, will not know nourishment from his mother, his body will be sun-like, and the "royal glory" of Khwarenah will be with him. Then, for the next 57 years he will subsist on only vegetables (17 years), then only water (30 years) and for then for the final 10 years only on "spiritual food."
The events of the final renovation are described in the Bundahishn: In the final battle with evil, the yazatas Airyaman and Atar will "melt the metal in the hills and mountains, and it will be upon the earth like a river," but the righteous (ashavan) will not be harmed.
Eventually, Ahura Mazda will triumph, and his agent Saoshyant will resurrect the dead, whose bodies will be restored to eternal perfection, and whose souls will be cleansed and reunited with God. Time will then end, and truth/righteousness (asha) and immortality will thereafter be everlasting.
References
- Dhalla 1938, p. 165.
- Yasna 48.12
- e.g. Yasht 19.92)
- 7.10.15
- Yasht 19.92
- 7.10.18
- Yasht 19.92
- 30.1ff
- Bundahishn 34.18
Bibliography
- Boyce, Mary (1975), A History of Zoroastrianism, Vol. I, Leiden/Köln: Brill
- Dhalla, Maneckji Nusservanji (1938), History of Zoroastrianism, New York: OUP