The Accursed Turanians

The Turanians were a tribe originating from around the Ural Mountains north of the Oxus River. Once considered a holy tribe, the Turanians were led astray by powerful diabolical forces and waged war against the pious Iranians. Zoroaster's murderer, a Turanian soldier called Bratarvakhsh, was granted untold infernal powers and, using sorcery,

raised a massive fortress called the Fortress Arvandasp.

The Turanians were assimilated by the Turks during the seventh century; their diabolical elements were utterly destroyed. Infernal artifacts belonging to the Turanians, including the sword that killed Zoroaster, may still lie hidden in the lands north of the Oxus River.

The paladins of Manochir roamed Persia before its conquest by Alexander the Great. Legends say that the greatest paladin of the age fathered a white-haired child, a sign of demon blood. The descendents of the demonblooded son were mighty warriors, nearly unstoppable.

When the Persian Empire was conquered, the Order of Manochir was disbanded by Alexander. He ordered that their great arms and armor, including a mace and a belt, be buried in secret in the desert. Alexander also tried to exterminate the demonblooded lineage. Rumors from those of Alexander's troops who carried out his commands say that the mace could kill an elephant with a single blow, while whoever wore the belt was impervious to harm. A cache of these paladins' awesome weapons would be a valuable discovery, as long as they are not infernally tainted.

such as Christianity, Islam, and Judaism. His worshipers benefit from the Dominion, and those with a personal relationship with him have True Faith.

There are a multitude of divine beings in the Mazdean celestial hierarchy. Most of the angels and even the Ameshaspand (Amesha Spentas) spend a great deal of time both in the celestial Divine Realm and the material world. Ameshaspand, yazdan and Mazdean angels possess the same traits as the angels described in Realms of Power: The Divine, Chapter Two.

Ameshaspand

These are seven personifications of aspects of Ohrmazd, called Ameshaspand ("Holy Immortals"), who represent the highest principles of goodness. The Ameshaspand care for and protect creation. Each is a pathway to reaching Ohrmazd and personifies ideal Zoroastrian qualities.

According to Mazdean teachings, the Ameshaspand are part of Ohrmazd's nature. In Ars Magica, however, they are extremely powerful angels representing seven aspects of God; they only act according to the direct will of the Wise Lord and accordingly their every act is miraculous. They are not, however, of the same nature as God. All Ameshaspand, in addition to their other Choirs, are also Archangels.

Vohu Manah (Bahman): The preeminent celestial being next to Ohrmazd, Vohu Manah ("Good Mind") embodies wisdom. He was the Wise Lord's first creation and he guards the animal kingdom in the material world. He presides over good thoughts and wisdom, and commands divine spirits

According to Mazdean astrologers, there exists a "world year," during which all heavenly bodies complete a full cycle of movement. The "world year" is a cycle of 12,000 years, divided into spans of three millennia. Each span saw the birth of either Zoroaster or one of the three Saviors of the World, and the broad pattern of events was repeated. The year 12,000 is believed to herald the victory of the Third Savior, the Saoshyant, who will complete the final defeat of evil.

Approximate dates are given in AD and BC. The table assumes a birth date for Zoroaster of 650 BC. There is no agreement, even in the Zoroastrian texts, of when precisely he was born.

0–3,000 Ohrmazd, with foreknowledge of need and means to destroy evil, brought his creation into being in a spiritual (menog) state. Ahriman, rising from the deep, perceived the creation, fashioned the evil spirits and attacked creation. Ohrmazd cast him down into hell by reciting the Ahunvar prayer. (9619 BC–6619 BC)

• 3,000–6,000 Ahriman lay prostrate. Ohrmazd gave material form (getig) to creation, shaping the world in seven stages, with one primeval man, animal and plant. (6619 BC– 3619 BC)
• 6,000–8,969 Ahriman breaks into the material world, polluting it, and destroying the primeval creations. From their seed grew all existing plants, animals and men. The great king Yima reigned over mankind. Many events of Persian myth, legend and epic took place. (3619 BC–651 BC)
• 8,970 Birth of Zoroaster. (650 BC)
• 9,000 Beginning of Zoroaster's Millennium. Zoroaster receives his revelation and begins his proselytizing. (620 BC)
• 9,001–9,969 Time of goodness, followed by slow decline. (607 BC–349 AD)
• 9,970 Birth of first World Saviour, Ukh-

shyat-ereta. (350 AD)

• 10,000 Beginning of Ukhshyat-ereta's millennium. He led the forces of good and overcame evil. A new time of goodness was again followed by slow decline. (380 AD)
• 10,970 Birth of second World Saviour, Ukhshyat-nemah. (1350 AD)
• 11,000 Beginning of Ukhshyat-nemah's millennium, where he will lead the forces of good to victory over evil, followed by period of slow decline. (1380 AD)
• 11,943 Birth of third World Saviour, Astvat-ereta, the True Saoshyant. (2323 AD)
• 11,973 He will bring the work of Frashokereti to a conclusion with the resurrection of the dead, the Last Judgment and the final conquest of evil. (2353 AD)
• 12,000 History will end. The Kingdom (Khshathra) of Ohrmazd will come on Earth and he will reign forever. (2380 AD)

that encourage such things. Those who marry and raise a family are more blessed by Vohu Manah than those who choose an ascetic life. Vohu Manah also appeared to Zoroaster and led him to Ohrmazd.

Asha (Asavahisht): As embodiment of divine and moral law, Asha ("Best Righteousness") leads the path of the pure to Ohrmazd. The entire celestial realm lives according to the principles that Asha embodies, while the material world gravitates towards him. Asha encourages saintly behavior, nobility of character, and truth. Asha guards the material fire, and thus embodies the highest value of the Mazdean faith.

Khshathra Vairya (Shahrevar): This Ameshaspand embodies the realization of heaven on earth, the "Desirable Kingdom". Khshathra guards the sky, protects warriors, and presides over metal, which is his symbol. The riches of the world — gems, gold, and silver — belong to Khshathra.

Spenta Armaiti (Spendarmad): A feminine Ameshaspand, Spenta Armaiti ("Holy Devotion") is believed to be the daughter of Ohrmazd. She personifies devotion, piety, religious harmony, and faith. Particularly pious Mazdeans venerate Spenta Armaiti very highly (in this way, she is held in similar regard to the Blessed Virgin Mary), as she enlightens the mind and purifies the heart. Zoroaster in particularly loved Spenta Armaiti above all other Ameshaspand. She governs the earth, granting bountifulness to the Wise Lord's creations.

Haurvatat (Hordad): The personification of health, Haurvatat ("Wholeness") is another female Ameshaspand. She governs water, and assists personal salvation and communication with Ohrmazd.

Ameratat (Amurdad): The personification of immortality and master of vegetation, Ameratat ("Life") is inextricably linked with Haurvatat. The two form a spiritual bond, promoting health, joy, comfort, and pleasure among the faithful.

SpentaMainyu (Spenamino): Spenta Mainyu ("Good Spirit") is the Ameshaspand of God Himself, the active Holy Spirit. From Spenta Mainyu issues life, light, and beauty. It is through Spenta Mainyu that God actively wages war upon Ahriman. He does so by creating good works and beautiful things, in opposition to the despair and evil created by Ahriman. Some Mazdeans believe Spenta Mainyu to be a part of the Godhead itself, a divine attribute. Like the other Ameshaspand however, Spenta Mainyu is actually a very holy and powerful angel (possibly the same being as Metatron).

The yazdan (sing., yazad, "Adorable Ones") are Zoroastrian angels and benevolent spirits. Figures such as Marduk and Mithras are yazdan (also called yazatas) of greater or lesser significance. They occupy

the third celestial rank, after God and the Ameshaspand.

There are 40 named yazdan, with the most important of the yazdan, such as Mithras, Haoma, Atar, or Vayu, receiving a hymn or Yasht of their own.

Many yazdan personify natural phenomena or abstract ideas, such as the moon, stars, and winds, or blessings, obedience, and peace. There are two distinct orders of yazdan, terrestrial (gaethya) and celestial (mainyava), although both have the same function: to grant various blessings to those who invoke them with offerings and sacrifices. Many yazdan are angels, but not all of them; rather, some are Divinely-aligned spirits.

Many of the faithful and their communities have their own yazdan, who are venerated in the same way that Christians venerate saints. Yazdan can be invoked like a saint (see Realms of Power: The Divine, page 87), although they cannot be threatened. To invoke a yazata, the invoker must be ritually pure (having undergone the Nahn purification rite, see Rites and Practices, later).

Frohar

The frohar (both singular and plural; fravashi) are the perfect divine spirits of every created thing. For humans, they are guardian angels, although everything, plant, animal, element, even other divine spirits, have a frohar — only demons and beings from other Realms do not have one. The title of frohar is granted by Mazdeans to angelic beings of several different types — the Choirs of the Potentates, Authorities, and Angels. Frohar guide the souls of the dead to the afterlife. They help the sun, moon, stars, and sky move, assist women to give birth, and bestow health upon the faithful. The longest Yasht of the Avesta (the Mazdean Bible) is devoted to the frohar.

I came to a place and saw the souls of generous people, who walked adorned and were above all other souls in brightness. And Ohrmazd ever honored the souls of the generous, which were bright and tall and strong. And I said: 'Happy are you, who are the soul of a generous person, exalted thus above all other souls.' And it seemed to me praiseworthy.

— Arda Viraz Namag, Chapter 12

Reaching Heaven

Upon death, the human soul (urvan) remains with the body for three days. On the fourth, the soul is led by its frohar to the Chinvat Bridge ("the Bridge of the Separator"), which spans a great abyss. Heaven waits on the other side. At the bridge, each person's soul is judged by Rashnu; also guarding the bridge are the yazdan Mithra and Sraosha. If the record of the person's soul balances in favor of good thoughts, words and deeds, then the soul crosses without difficulty to heaven.

If the reverse is true, the bridge narrows to a knife's edge, and the soul is sliced into ribbons as it falls into the abyss of hell.

Limbo

Mazdeans whose life's words, thoughts, and deeds are equal parts good and bad are sent to hamestagna (hamestakan, "limbo"). Here the soul experiences no torment or torture, only discomfort.

Resurrection and Judgement

The blessed souls in heaven wait for the birth and triumph of the final and true Saoshyant ("World Savior"). At his appearance, all the dead, righteous and damned, will rise from on the spot where they died; their bodies will be surrendered from the seas and ground, their bones reformed from the earth, hair from plants, blood from water, and life from fire.

They will gather for the final judgment. The wicked will be condemned to three days in hell; the pure will receive three days in heaven. After three days, all shall be purified, good and evil alike, by walking through molten metal. Every soul will speak the ancient tongue of Avestan and worship Ohrmazd, and life will be restored to its perfect, primal state. This great army will then fight all of Ahriman's demons in the final Armageddon, leading to the triumph of Ohrmazd. His victory will herald an eternity of bliss.

The Zoroastrian faith does not have a special category of people considered "saints." They do, however, have a preponderance of holy men and women — great kings, priests, warriors, and so on — who are venerated and invoked in prayers. The faithful prefer to call upon the aid of the yazdan, Ameshaspand, and angels. Similarly, the Mazdeans do not venerate relics, although there are a great many sacred and holy objects. These objects — including statues and inscriptions on walls — are imbued with Faith scores, and some may have other divine powers.

Yoisht Frayana was a descendent of the Turanian apostle of Zoroaster, and defeated the sorcerer Akhtya in a battle of wits. Akhtya had terrorized the Mazdean priests for years, killing them after they failed to answer his riddles. Frayana successfully answered each of Akhtya's 99 questions with the

help of the Yazdan, and cast the sorcerer into hell.

The Staff of Yoisht Frayana is a powerful Mazdean relic, with a Faith score of 5. It has the Acknowledgement of Evil, Celestial Immunity, Expel Demons and Grant Serenity powers (see Realms of Power: The Divine, page 88).

Fire is the central symbol of the Mazdean faith and is the visible sign of Ohrmazd's divine presence. As the symbol of truth (asha), fire is highly venerated by Mazdeans. All sacred fires, whether for temple or personal use, must be kept constantly burning. Extinguishing a sacred fire is a grave sin, as is polluting it by dropping unclean objects into it. Only clean, dry wood can be used for a sacred fire, preferably sandalwood, aloe, or benzoin.

The typical Zoroastrian sanctuary is a fire temple, an agiari (literally, a "fire place"). It is a square enclosed chapel with grillwork and vents to let the fire's smoke out. The fire rests in an iron urn on a stone dais; the urn is typically filled with sand or ash on which the fire burns continuously. It is maintained by the priests of the temple, who must add wood and say the appropriate prayers five times daily.

Devout Mazdeans visit fire temples on a daily basis, while the less observant only attend on sacred days of the month. In 13th century Mythic Europe, with the Zoroastrian faithful pushed to the edge of the Muslim world, there are only a few temples with fires burning full-time. In their place, many Zoroastrians keep small oil lamps or wood fires burning in the home. This type of fire is the simplest and is called atesh dadgah ("fire of the appointed place"). If this fire is used for cooking, then cooking pots must not be more than two-thirds full, to avoid the contents boiling over and polluting the fire.

There are two grades of sanctified or "royal" fire above the atesh dadgah: the atesh adaran ("fire of fires") and the atesh Behram (or atesh Varahran, "fire of the guardian Varahran"). The atesh adaran is the union of four ceremonially ignited fires. The highest grade of fire, atesh Behram, requires combining fires from 16 different sources and takes considerable time to perform the ceremonial lighting.

Mazdeans enjoy the same Dominion as Christianity, Islam, and Judaism, with the Dominion aura extending from the sacred flame at the fire temple or from a sacred fire in the home. The size and sacredness of the fire increases the Dominion.

The Dominion aura's rating decreases as the distance from the sacred fire increases, so that the aura ratings are the same in the community as laid out in Chapter One, Realms of Power: The Divine. Thus, the highest Dominion Aura is near the sacred fire, decreasing to the borders of the fire temple (or building), with the lower rating throughout the faithful community (the village or town and their fields).

In areas where Mazdeans live side by side with other Divine faiths (Islam for example), their Dominion aura is likely to be in Schism.

Atesh Dadgah: Increase Dominion Aura by +1 (max rating 3)

Atesh Adaran: Increase Dominion Aura by +3 (max rating 5)

Atesh Behram: Increase Dominion Aura by +6 (max rating 10)

Thus spoke the Evil One: 'Neither our thoughts nor teachings nor wills, neither our choices nor words nor acts, not our inner selves nor our souls agree.'

— Yasna, Verse 45

Ahriman is the Zoroastrian Devil. He personifies the Lie (Druj), and is leader of the demonic hordes; he embodies every negative and evil thing and concept in the universe. Ahriman pollutes and corrupts the bodies and minds of humans, inflicting upon them disease, deformities and decay, as well as moral turpitude, lies, malicious thoughts, and false teachings. For every good creation of Ohrmazd, Ahriman made an evil one. Ahriman is the same being as the Christian, Muslim and Jewish Devil.

Like the Devil in Christian tradition, Ahriman was not of evil substance, but made a

conscious decision to deny God and be evil. Because he is not omniscient or omnipotent, Ahriman cannot foresee his own final defeat, and because he has no forethought, he cannot know of things to come.

The daevas and all Mazdean demons have the same traits as those in Chapter Four of Realms of Power: The Infernal. The daevas are exceptionally powerful demons, with high Infernal Might scores and ranks.

The Daevas

Created by Ahriman in mockery of the Ameshaspand, the daevas are the unholy arch-demons of evil who oppose and contrast with the Holy Immortals. Together, they are known as the Druj, "the Lie". All that is foul and corrupt, vile and harmful is personified by a daeva. Not merely to do with nature or physical corruption, the daevas are also responsible for the darker emotions such as hate and envy.

Aka Manah is Ahriman's chief lieutenant and opposes Vohu Manah. He perverts the minds of humans with evil thoughts, and blunts their intelligence and reason. His chief role is to create discord and spiritual disruption. Mazdeans believe that the reason children cry when they are born is because Aka Manah frightens them with ghastly visions of suffering. Indra drives humans away from virtuous deeds and thoughts, opposing Asha. Saura also delights when the faithful discard the symbols of purity and goodness, although his main activity is to encourage tyranny and anarchy; Saura opposes Khshathra. Naonghaithya opposes Spenta Armaiti, and attacks the faith and devotion inside people's souls, encourages disobedience, and opposes faithfulness. Taurvi and Zairich oppose Haurvatat and Amerertat respectively, causing imperfections and mortality in plants and animals, spreading diseases and deformity, creating poisonous plants and animals, and spoiling food with decay.

The Cult of Mithras was a Mazdean heresy that was popular in the western provinces of the Persian Empire, especially following the arrival of Hellenism after Alexander the Great. Although it was persecuted by the imperial Mazdean priesthood, it had a profound effect on Western mystic practices and beliefs.

In a Mithraeum in Mythic Europe, a Hermetic magus of the Cult of Mithras, perhaps a player's character, discovers a cache of scrolls explaining the historical link between Mazdeanism and Mithraism, as well as suggesting the secret location of the birthplace of Mithras, in deepest Persia.

What would happen if a Hermetic Mithraist discovers the still-living religion of Ohrmazd, and how will they react upon learning the Mazdeans believe Mithras to be a divine spirit?

Demons

There are 45 named demons in the Mazdean scriptures, all of whom oppose the yazdan and Ohrmazd. The demons assault the faithful, plot, seduce and destroy, kill and torment, and seek at every moment to cause evil. Zoroastrian demons share the characteristics of demons as described in Chapter 4 of Realms of Power: The Infernal.

Hell

And I saw the blackest hell, dangerous, fearful, terrible, holding much pain, full of evil, foul-smelling. Then I thought that it seemed like a pit, to whose bottom a thousand spears would not reach; and if all the firewood which is in the world were placed on the fire in the most evilsmelling, darkest hell, it would never give out fragrance. Again, as close as eye to ear, and as many as the hairs on a horse's mane, so close and many in number are the souls of the wicked therein. Yet they see not, and hear no sound from one another. Each one thinks: 'I am alone.' And they suffer gloom and darkness and stench and fearfulness and torment and punishment of diverse kinds …

— Arda Viraz Namag, Chapter 55

The Mazdean Hell is the abode of all evil rulers, evil-doers, evil-speakers, evilthinkers, and those of evil conscience. Those damned souls condemned to go to Hell are surrounded by demons and evil spirits, doomed to suffer torments and deception for all eternity. Each type of sin attracts its own torments and punishments. Those who commit mortal sins of the flesh, extinguish holy fires, destroy bridges, speak falsely, or give false witness are punished with bitter cold, blazing fire, and foul stenches. Those who deny the good religion are bitten and devoured by serpents. Women who are vain and falsely mourn have their heads cut off and their tongues torn out. People who do not keep themselves purified and clean, or who pollute lakes and rivers, are beaten by demons.

Each individual thus holds the key to his or her own destiny. By choosing to perform evil acts or think evil thoughts, an individual condemns himself to Hell.

Mazdeanism has had its share of heretical movements. In their time, the heresies were all severely persecuted and repressed by the Mazdean Church and imperial authorities. None survive into the 13th century. Nevertheless, the impact of these heresies, and their relics and monuments, may still remain, lost and waiting to be found. Mazdean heresies including the Zurvanites, who believed that Ohrmazd had a father called Zurvan (Time), and that free will was an illusion, and the Mazdakites, who were ascetics, and practiced poverty.