Aryana Vaeja.

The last common Indo-European homeland was on the south Russian steppes between the Dnieper and Ural Rivers.  However, sometime after 3000 BCE, a group of Indo-Europeans, calling themselves “Aryans,” migrated northward and eastward into a land they later named Aryana Vaeja. that is, the “cradleland of the Aryans.”   This territory comprised that part of the Eurasian steppes between the Volga River and southwestern Siberia (Boyce 1979, 2), and all Aryans lived there until about 2000 BCE.  It was then that a large group that we call “Indo-Aryans” descended with their war chariots into Central Asia.  And in later centuries it was they who migrated much further south into India.    

Although some Indo-Aryans remained behind, henceforth, Aryana Vaeja was inhabited primarily by the Irano-Aryans.  But after a few more generations, many of this second group also drifted into Central Asia where they dominated for many centuries.

The Prophet’s Family and Birth.   

Sometime during the fifteenth through thirteenth centuries before the Common Era (Boyce 1992, xi; Harvey and Slocum, 3), there lived an Irano-Aryan clan named Spitama, which means “White” or “Very White” (Nanavutty 1999, 19; “Zarathustra,” 2; “Zoroaster,” 2).  It is very likely that the Spitama clan lived in northwestern Kazakhstan near the present Russian border (Boyce 1992, 35–37; Basirov 1998, 3).  It is known that they were in a region having adequate water, lush pastures, birth-tree forests, and nearby mountains (Boyce 1992, 32–33).  It is certain that they were part of a pastoral settlement.  Theirs was a community of simple herdsmen in which the three social functions (that is, warrior/ruler, priest/teacher, and farmer/herdsman) had not developed into clear and formal class boundaries (Boyce 1979,2–3; 1992, 30–31; L. H. Mills in Muller 1887, XXXI, xxxvii).

The Spitama clan included a family led by a man named Hechadaspa, and he had two sons: Pourushaspa and Arasti.  Meanwhile, in a nearby district there lived Hechadaspa’s friend, Frahimrava.  Frahimrava was a good and intelligence man, and he had a daughter named Dughdova, meaning “Milkmaid” (Bundahish 32:10 in Muller 1880, V).  It was said that Dughdova’s virtue, beauty, and clear light complexion were so striking that her body gave off a white glow.  However, during her teen years, a great sickness afflicted her village, and the superstitious villagers suspected that she had used witchcraft to cause this and other local misfortunes.  And despite her father’s reasoned pleas, the villagers banished Dughdova from the district.  But Frahimrava arranged for his unjustly accused daughter to take refuge in the home of his friend, Spitama Hechadaspa—the father of Pouruhaspa and Arasti (Dinkard, VII, 2:6–10 in Muller 1897, XLVII).

While living in the same household, Pouruhaspa and Dughdova fell in love and were married.  And in the fertile years of her life, Dughdova gave birth to five sons, the third being named “Zarathustra” (Zad-Sparum 15:5–6 in Muller 1897, XLVII).  Most scholars believe that this name means “Yellow Camel” or “Owner of Yellow Camels” and that it may indicate some degree of family prosperity (Boyce 1992, 46n., 29; “Zoroaster” 1).  This is plausible because although camels were domesticated in West Asia, they had been brought northwestward into Central Asia by about 1700 to 1200 BCE (Mallory & Mair 2000, 139).  However, after Zarathustra’s revelation was accepted by many, his name was interpreted to mean: “He of the Golden Light” (Masani 1968, 25; “Zarathustra,” 2).

Legend has it that Zarathustra was born on March twenty-six, and instead of crying at birth, he laughed.  Therefore, his birth corresponded with the coming of spring and the awakening of his region from its winter slumber. 

Formative Years of Zarathustra’s Youth.

Although this boy was born in the southwestern corner of Siberia far away from his era’s few cities, he was unquestionably intelligent and observant (Dinkard, VII, 3:40 in Muller 1897, XLVII).  It is said that his parents, Pouruhaspa and Dughdova, recognized their middle son’s great potential.  So, they asked a learned man named Burzin-Kurus to teach him (Gaer 1956, 125).  This special teacher was wise in the ways of Asha, and under his instruction Zarathustra learned all about his people’s religious traditions.  The boy was also taught farming, cattle-raising, and the special arts of healing the sick in harmony with nature (Ibid).

Meanwhile, Zarathustra’s natural curiosity caused him to ask many questions of his teachers and the local priests.  But he was not satisfied with many of the answers given.  According to a later legend, when Zarathustra was seven years old, two priests came to his family’s house.  They tried to befuddle the boy’s mind so he would accept their religious authority, but he repeatedly gave intelligent objections to their views.  The child’s arguments caused the chief priest’s faith in the old religion to be shaken so badly, it is said, that he died on the way home (Dinkard VII, 3:32–45 in Muller 1897, XLVII).  This unlikely story is a variation of others in Zad-Sparum 19:1–8 and 20.  And it should be noted that this version also has some similarity with the much later Christian story of the twelve-year-old Jesus causing amazement among Jerusalem’s temple priests (Luke 2:42–47).  

As with most Irano-Aryans in that pre-nomadic period, Zarathustra’s Spitama clan raised horses and cattle and grew vegetables.  The boy, therefore, spent much time in the pastures that surrounded his town, and it was there that he first observed the workings of nature.  Later legend implies that he often gazed up to the sky (Zad-Sparum 17 in Muller 1897, XLVII; “Zarathustra,” 3).  Full of youthful wonder, he was entranced by the transcendent beauty of the pale blue vault above him and the serene snow-white clouds floating across it.  He must have been awed whenever the placid blue was covered by dark and angry clouds that brought summer’s violent storms and winter’s life-threatening blizzards.  And when he lowered his eyes to the lush green pastures where he helped tend his family’s cattle, Zarathustra first contemplated the penetrating questions that confounded the pagan priests.

This youthful search for truth was partly sparked, no doubt, by knowledge of the turmoil that frequently afflicted tranquil settlements such as his own.  For it is likely that as a child he witnessed an assault by the war-god-worshipping mairya on his region’s peaceful herdsmen.  At the very least, he heard vivid accounts of such bloody raids in which farmer/herdsmen were killed or maimed, their cattle stolen, and their pastures burned (Yasna 29; Boyce 1992, 72).

It is probable that Zarathustra himself became a priest of his ancestral religion at age fifteen.  That was the normal age to begin such a vocation (Boyce 1979, 18; 1992, 64).  However, he became increasingly critical of the traditional religion and superstitions, and his outspoken views caused resentment in his community.  So, by age twenty Zarathustra abandoned his inheritance and allowed it to be divided among his four brothers (Zad-Sparum 20).  Soon thereafter he departed from his home district and wandered in the wilderness searching for the highest Truth.

The Ashavid holy days of Ostara.

Ostara is our Nordkind ancestors’ celebration of spring and the end of winter.  Ashavidans revive this festival but emphasize it as a commemoration of the Prophet Zarathustra’s birth and youthful formative years.  Therefore, this period begins on March twenty-six, which is traditionally designated as his birthday, and it continues through the following two Sundays.  The Ostara season celebrates the Ashavid revelation and the purity of the waters, the air, and all beneficial vegetation.  Its observances should include social gatherings of the faithful, and it can include other ancient Ostara customs that were later incorporated into the Christian Easter such as hunts for colored eggs. It should also be a period for reflecting on one’s conduct and spiritual health in light of the Prophet’s teachings.  And it is a time to strengthen one’s vow to conduct oneself as a true Ashavan.

If there are ceremonies during any gathering of the faithful during this or any other time of the year, they must be brief and simple and not require a professional cleric to perform.  With or without ceremonies, Ashavidans (especially before a study session) should include group recital of the Ashem Vohu prayer, which is the most profound statement of true spirituality:

Asha-derived Righteousness is the best good and brings bless.  Happiness comes to the person who does what is right solely for the sake of doing what is right and best.

 Happy Ostara!

References.

Basirov, Oric.  1998 (Oct. 20).  “Zoroaster’s Time and Place.”  Retrieved September 15, 2013 from www.caissoas.com/CAIS/Religions/iranian/Zarathustrian/Oric.Basirov/Zoroaster_time_and_place.

Boyce, Mary.  1979.  Zoroastrians: Their Religious Beliefs and Practices.  London: Routledge & Kegan Paul.

________.  1992.  Zoroastrianism:  Its Antiquity and Constant Vigour.  Cosa Mesa, CA: Mazda Publishers.

Gaer, Joseph.  (1929) 1956.  How the Great Religions Began.  New York: The American Library.

Harvey, Scott L. and Jonathan Slocum.  n.d.  Old Iranian Online.  Series Introduction.  University of Texas Linguistic Research Center.  Retrieved April 20, 2012 from www.utexas.edu/cola/centers/lrc/eieol/aveol-O-R.html.

Mallory, J. P. and Victor H. Mair.  2000.  The Tarim Mummies.  London: Thames and Hudson, Ltd. 

Muller, Max, editor.  (1887) 1996.  Sacred Books of the East.  Vol. XXXI: The Zend-Avesta, Part III, the Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments.  Translated by L. H. Mills.  Delhi, India: D. K. Publications, Ltd.

________.  (1880) 1993.  Sacred Books of the East.  Vol. V.  Pahlavi Texts, Part I, the Bundahis, Bahman Yast, and Shàyast Là-Shàyast.  Translated by E. W. West.  Delhi, India: Mortilal Banarsidass Publishers.

________.  (1897) 2004.  Sacred Books of the East.  Vol. XLVII: Pahlavi Texts, Part V, Marvels of Zoroastrianism (Dinkard VII & V, Zad Sparum).  Translated by E. W. West.  Delhi, India: Morilal Banarsidass Publishers.

Masani, Rustom, Sir.  1968.  Zoroastrianism: The Religion of the Good Life.  New York: The MacMillan Co.

Nanavutty, Piloo.  1999.  The Gathas of Zarathustra.  Ahmedabad, India: Mapin Publishing.

“Zarathustra and the Religion of Persia.”  n.d.  Retrieved on December 1, 2003 from www.worldhistory1a.homestead.com/ZARATHUSTRA-main.html.

“Zoroaster.”  n.d. Zarathrustra.eu.  A European Information Website.  Retrieved September 28, 2009 from www.Zarathrustra.eu.