The concept of God is the most important concepts in the sacred texts. In these texts the attributes and characteristics of God are told through the names, so that each name describes an aspect of God. In Avesta, as a sacred book, God has several names included AHURA MAZDA and 101 other names. AHURA MAZDA, in Gahan, is God of wisdom who creates heaven and earth. So the universe, which is full of goodness, is considered as the act of God. AHURA MAZDA is infinite and limitless but the cosmos is finite and limited. AHURA MAZDA is self-existing God and Amesha Spantas, the divine sparks and manifestations depend on Him. Therefore, AHURA MAZDA is inherently creative and benevolent and these attributes are manifested through Spanta Mainyu, His holy wisdom. This article tries to survey the names of God in Avesta and its interpretation.

There exists a pivotal and mythical character in all religions. According to functionalism, the mythical character establishes a relationship with a society that affects different aspects of its individuals’ lives. Religious ethics, acts of worship, rituals, and social and cultural customs form around its existence, and a mutual relationship between the human and the mythical character begins. This study was carried out to examine and analyze the AHURA MAZDA myth and its role in the formation of Zoroastrian religious ethics and to analyze the relationship between the human and AHURA MAZDA based on functionalism. The importance of studying AHURA MAZDA myth and its relationship with the human through the lens of functionalism is that AHURA MAZDA myth has an identity-making function in the religious, social, and individual lives of Zoroastrians. According to the Zoroastrian worldview and the interaction between the human and AHURA MAZDA, three types of relationships – including ontological, epistemological, and eschatological –are formed between the human and AHURA MAZDA. The question is about the function and role of AHURA MAZDA myth in the social, religious, and individual lives of Zoroastrians and the ways in which functionalism can help examine and explain this role. Adopting a descriptive-analytical method based on library and historical documents analysis, this article investigates and analyzes the relationship between the human and AHURA MAZDA according to functionalism. Some findings of the study express that myths can turn into rituals, thus forming religious ethics, social and individual identities, and customs in the society.

According to studies in the field of vacuum Sassanian coins of political and religious signs there, documents and resources were investigated. The range of research time (224-652) with the outlook on the golden coins and Silvery encompasses. The study followed 18 coins there signs of political and religious frequency cut.Signs on Sassanian coins theme written in different forms such as titles and Kings, Pearl Kings Crown, Heating, fire, moon, sun and gods AHURA MAZDA, Anahita and Mithra are visible. These symptoms exclusively To express display faces and titles of kings, but not in the ideology of the images of kings rule over society and implementing their political goals is hidden. The aim of this study these symptoms with descriptive - analytical concepts of ideology and its relationship with Kings to achieve political goals and Religion is shot. In other words, religious and political thought Sassanian kings in the realm of visual representation can be assessed.

Shahnama has a monotheistic context and its narrative deep structure has been demythologized throughout history at religious, ritual and mythic levels. However, an analytical approach can spot traces of the ancient beliefs reflected in the symbolic implications of the narratives as well as the language and imagery of the Shahnama. The first line in the Preface of the Shahnama, “In the name of God of wisdom and spirit”, best advances a divine ontology. Drawing on historical studies in language (especially etymological analyses) and a mythic-philosophic approach, this paper aims to delineate that the first line of the Preface symbolizes an ancient philosophical belief about the creation of “logos” and “total soul” by God. This line can be a symbolic interpretation of the name of the unique God in Zoroastrianism (AHURA MAZDA). This interpretation corresponds to the philosophic thought of Zoroaster and “Khosravani” wisdom and is reflected in the etymology of the word of AHURA MAZDA. The compound word symbolizes the creation of wisdom and spirit by God in its two parts (i.e. AHURA=the creator of spirit and MAZDA= the creator of wisdom).

The first part of this two-part essay focused on Zarathustra's special position as the first founder of a religion. In this essay it is shown that through the work of Zarathustra polytheism was replaced by a radical monotheism. Zarathustra's work transformed a ritual religion into a book religion based on the Avesta. At the center of this is AHURAMAZDA, with whom the prophet and founder of the religion cultivated an almost friendly relationship through revelations. In addition, Zarathustra develops a new eschatology with a clear separation of a positive afterlife on the one hand and a concept of hell on the other. Man's actions in this world are the basis for how his post-mortem fate is judged in the afterlife. In addition, the essay looks at the conditions that make such a pronounced monotheism possible in the first place, as well as the dark sides that monotheism entails. Finally, Zarathustra is defined as the one who-alongside Akhenaten in Ancient Egypt-created this monotheistic variant for the first time and completely without foreign influence, which then even found its way into Islam via Judaism and Christianity. Der Zoroastrismus als prononcierter Monotheismus Im ersten Teil dieses zweiteiligen Aufsatzes wurde Zarathustras Sonderstellung als erster Religionsstifter in den Fokus genommen. In diesem Aufsatz wird gezeigt, dass durch das Wirken von Zarathustra der Polytheismus abgelöst wurde zugunsten eines radikalen Monotheismus. Aus einer Ritualreligion wurde durch das Wirken von Zarathustra eine Buchreligion auf der Basis des Avesta. Im Zentrum dieser steht AHURAMAZDA, mit dem der Prophet und Religionsstifter durch Offenbarungen ein fast freundschaftliches Verhältnis pflegt. Darüber hinaus entwickelt Zarathustra eine neue Eschatologie mit der klaren Trennung von positiv besetztem Jenseits auf der einen und einer Höllenvorstellung auf der anderen Seite. Das menschliche Handeln im Diesseits ist die Grundlage dafür, wie über sein postmortales Schicksal im Jenseitsgericht befunden wird. Darüber hinaus werden im Aufsatz die Bedingungen in den Blick genommen, die einen solchen prononcierten Monotheismus erst ermöglichen sowie die Schattenseiten, die ein Monotheismus mit sich bringt. Zarathustra wird schließlich als der definiert, der – neben Echnaton im Alten Ägypten – erstmalig und völlig ohne fremden Einfluss diese monotheistische Spielart kreierte, die dann über das Judentum und Christentum sogar Eingang in den Islam fand. Schlagwörter: Monotheismus, Zarathustra, Iran, Avesta, AHURAMAZDA, Religionsvergleich

Inscriptions are one of the most important historical references that are vital to the study of ancient history. Not only with studying inscriptions helps us directly understand very important historical point, but also we can challenge existing doubts and prejudices. According to historical linguistics, there are different subjects: political, military, social, cultural and economical subjects and also the changes in the regulations. While the most important subject in the Achaemenids inscriptions which can be surveyed in the side of religious scopes, such as monotheism and religious negligence upon the beliefs of the followers. At the other side it contains moral values such as truthfulness, honesty, gratefulness and freedom. These values all show the peaceful religious policy of the Achaemenids kings and also show their lawful positions.Undoubtedly, the most amount of the Achaemenids inscriptions are related to Darius the Great (BC 521-486) and the most special epigraph among all is the Bistoon inscription which is so important in the historical researches. By studying these inscriptions we can not only understand the historical points of the era but also to a considerable degree the religious policy of the Achaemenids. In this essay, with the great inspection of the Achaemenids inscription, it has been made efforts to find out how the religious policy and the legal position of the Achaemenids king were gained at the period.

Sussanian sovereign usually created beautiful green garden around great cities and natural favorable places. These green and flourished gardens were called "Paradis". "Tagh Bostan" is one of these Sassanians Paradis. The relief of kosro Parviz was located in great portico of Tagh Bostan. In this relief, kosro coronets from AHURA MAZDA and Anahita (Gods of ancient Iran). Thus, kosro Parviz revived the tradition of coronation from Gods which was forgotten for more than two centuries. In this way, kosro Parviz established his monarchy and indicated his honor toward Gods, symbolically. This case hade no precedence in other Sassanians relieves.

1. Introduction Inscriptions are written and carved documents on the bodies of stones and on the doors of buildings that testify to the longevity of ancient Iran and the extent and justice of its kings. The first inscriptions remain from the Achaemenid period, which are written in ancient Persian, Elamite and Babylonian languages and in cuneiform script, which has caused the invention of cuneiform script to be attributed to Great Darioush. Among the famous Achaemenid inscriptions, we can mention the inscriptions of Ariarmene, Arshame, Korosh II, Darioush I, Khashayarsha, Ardashir I and others. The praise of gods from the ancient past has remained in the prose and poetry of ancient Iran,which is used at the beginning of the speech and in prefaces. Most of the praises are enumerating the glory and majesty of Gods and recognizing them as pure from any impurity that without their help, victory cannot be achieved. The same points are more visible in the surviving stone inscriptions from the Achaemenid period. As Dariush considers his successive conquests in the help and will of AHURA MAZDA. According to our hypothesis, the name of AHURAMAZDA is more frequent in Achaemenid inscriptions, and the main reason for this is that Achaemenid inscriptions are more numerous than Sasanian inscriptions. The ancient Persian alphabet was derived from the Akkadian alphabet and the Akkadian alphabet was derived from the Sumerian alphabet. This alphabet has thirty-six letters and two separating words with eight adjectives for the concepts of Bagh (God), Deh (Country), Bom (Land), King, Earth, AHURAMAZDA (in active and passive). Research Methodology By studying several inscriptions from the mentioned periods, he investigated the praise of AHURA MAZDA in them,Accordingly, this research is based on a library study and descriptive-analytical method. Discuss Achaemenid inscriptions are extensive and include columns with different lines. These inscriptions are often written in three cuneiform scripts (Old Persian, Babylonian and Elamite). The contents of praise in this period of inscriptions are as follows: Help: In the inscriptions left from the Achaemenid period, the kings attributed all their great works to the help and favor of AHURA MAZDA. And AHURA MAZDA has been praised as the greatest gods, the helper of the judge, the eternal god who always brings happiness and comfort to man,Greatness: The glory and greatness of AHURA MAZDA is mentioned,Will: refers to mentioning the will of AHURA MAZDA in all matters,Reward and forgiveness: It refers to any kind of giving and awesomeness of AHURA MAZDA,Creator: Creation has always been with AHURA MAZDA and is as ancient as AHURA MAZDA,Religious need from AHURA MAZDA and other gods: In Achaemenid inscriptions, in addition to praise, Achaemenid kings asked for their religious needs from AHURA MAZDA and other gods. In the Sasanian inscriptions, these things are also discussed: Multiple deities: refers to multiple gods,Support: God's support for a person is less mentioned in the inscriptions than other topics,Prostration to AHURA MAZDA: refers to praying to AHURA MAZDA,Religious need: Religious need in inscriptions has been a fluid issue in inscription writing, as it was also examined in Achaemenid inscriptions. Yarigar: Asking God for help in various matters. Conclusion Based on the investigations of the Achaemenid and Sasanian era inscriptions, it was found that the praise of AHURAMAZDA is more in the inscriptions of Achaemenid kings and Dariush Shah is the most praised among other kings. The frequency of praise in Achaemenid inscriptions is six attributes, and in these six attributes, traces of other attributes can be observed, which overlap. In the inscriptions of the Sasanian era, this number has been reduced to five adjectives.

The First Daryush (B.C 486- 522) came to thorn after protracted struggles and several disputes. Immediately after initiating his reign, Daryush called himself the chosen king or the prophet of Ahoura-MAZDA in the inscription of Bistoon and thereby he bestowed legitimacy to himself and his descendents. "Why did he call himself the legitimate king?" "How did he do it?" These two questions make the basic questions which this article attempts to answer by discussing the legitimization of power and to bring forth the reasons behind it.  

The contemporary Zoroastrian scientists consider Towhid as the most important principle tenets. They believe that AHURA MAZDA is the only creator of the world. They say AHURA MAZDA has all attributes of perfection. Also they sometimes refer to waḥdat al-wujūd. Meanwhile they talk about Towhid-e Sefati, but without any clarifying it. They claim that they do not believe in dualism. In their view some sentences about dualism in Gathas should be interpreted. Never the less their interpretation is consistent and they must interpret it again.