1. The range of religious symbolism and meaning.

2. The way that religious language is symbolic.

3. The relationship between symbol and belief.

4. How belief is expressed through symbol.

5. Symbolism in art and architecture.

The common Zoroastrian emblems and their expression in art and architecture were described in 'Symbols'. They are sometimes reflected in language, with, for example, Zoroastrian references to the living flameSymbol of good in all living beings. within all good living things. Similarly, the military connotations of the sudreSacred shirt given / received during initiation and worn throughout a follower's life. and kustiSacred cord given/received during initiation and worn throughout a follower's life. (the sacred shirt and cord worn next to the skin by all Zoroastrians after initiation) have led to these being regarded as the 'armour' of the religion, with Zoroastrians often describing themselves as the 'army of Ahura MazdaEmbodiment of good (often known as God) ' in the war with the forces of evil'.

An ancient and common symbol of evil is the fly as it is associated with rotting, decaying and dead matter and therefore seen as a pollutant. Other animals are viewed as natural killers and thought to represent evil, for example, snakes and scorpions, lions and wolves. The ancient texts say these were invisible forces of evil created by AhrimanThe evil one (the evil one) but OhrmazdMiddle Persian for Avestan Ahura Mazda. made them visible so that humans could see them and thus avoid their deadly work. Other creatures represent the Good CreationGood thoughts, words and deeds. , with the cow being a particularly good example as it is peaceable and gives of itself through its milk, its hide, its dung (used like coal for fires) and its body as food. Traditionally Zoroastrians have eaten meat, although some ParsisEarly followers of Zoroaster. have at least avoided beef and others become vegetarians as a mark of respect to the Hindu culture in which they lived. However, this is a recent development as it was believed that Ohrmazd created everything for a purpose, with the purpose of cattle being to feed humans. The most holy animal is the dog as it embodies the virtues of loyalty, devotion and obedience. Zoroastrians see the animal world as powerful symbols of, and participants in, the conflict between the bounty of the Good Creation and the destructive forces of evil.

Websites

http://www.themystica.com/mystica/articles/z/zoroastrianism.html

http://www.zarathushtra.com

Bibliography

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Boyce, M., 1984. Textual Sources for the Study of Zoroastrianism. Manchester: Manchester University Press.

Boyce, M., 1997. 'Zoroastrianism'. In Hinnells, J.R. (ed.). New Penguin Handbook of Living Religions. Harmondsworth: Penguin Books.

Boyce, M., 1977. A Persian Stronghold of Zoroastrianism. Oxford: Oxford University Press.

Boyce, M., 2000. Zoroastrians: their religious beliefs and practices, 2ed. London: Routledge.

Hinnells, J.R., 1985. Persian Mythology. London: Newnes Books.

Hinnells, J.R., 1996. Zoroastrians in Britain. Oxford: Oxford University Press.

Hinnells, J.R., 2000. Zoroastrian and Parsi Studies: Selected works of John R. Hinnells. Aldershot: Ashgate. On Zoroastrian influence on the Bible.

Hinnells, J.R., 2001. Penguin Dictionary of Religions. London: Penguin.

Hinnells, J.R., 2005. The Zoroastrian Diaspora. Oxford: Oxford University Press.

SHAP (Shap Working Party), 1998. Festivals in World Religions. s.l.: s.n.

Zaehner, R.C., 1961. The Dawn and Twilight of Zoroastrianism. London: Weidenfeld and Nicolson. (some of the earlier chapters are now disputed)

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