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{{short description|Saviour figure in Zoroastrian}}
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'''Saoshyant''' ({{langx|ae|{{script|Avst|𐬯𐬀𐬊𐬳𐬌𐬌𐬀𐬧𐬝}}}} {{lang|ae-Latn|saoš́iiaṇt̰}}) is an [[Avestan|Avestan-language]] term that literally means "one who brings benefit", and which is used in several different ways in [[Zoroastrianism|Zoroastrian]] scripture and tradition. In particular, the expression is the proper name of ''the'' Saoshyant, an [[Eschatology|eschatological]] saviour figure who brings about ''[[Frashokereti]]'', the final renovation of the world in which evil is finally destroyed. The term was contracted to ''Soshans'' in Zoroastrian tradition and came to apply to three saviour figures that were prophesied to progressively bring about the final renovation.

==Etymology==
The [[Avestan]] word ''Saoshyant'' derives from an active participle (indicated by the {{lang|ae-Latn|-ant-}}) of the future stem of the verbal root {{lang|ae-Latn|sū-}}/{{lang|ae-Latn|sau-}}, which itself comes from the [[Proto-Indo-European language|Proto-Indo-European]] root *''{{PIE|ḱewh₁-}}'' 'to swell'. The Avestan {{lang|ae-Latn|sūra-}} 'strong' and {{lang|ae-Latn|yawaēsū-}} 'ever-thriving' derive from this root. Over time, the verbal root acquired the extended meanings 'to be of use, profit, advantage' and 'to create profit, use, advantage, to further'. It is in this extended sense that the word ''Saoshyant'' was understood by Zoroastrians. In stanzas 128 and 129 of ''[[Yasht]]'' 13, the following explanation of the word's etymology is given: "we worship the {{lang|ae-Latn|frawaṣ̌i}} of righteous {{lang|ae-Latn|Astwat̰-ərəta}}, who will be the Victorious {{lang|ae-Latn|Saošyant}} by name ... (he is called) {{lang|ae-Latn|saošyant}} because he will further ({{lang|ae-Latn|sāwayāt̰}}) all material life".<ref>{{harvnb|Malandra|2013}}</ref>

== Influenced by other religions ==
{{See also|Religious influences on Zoroastrianism}}
Zoroastrian Dr. Ardeshir Khorshedian, physician, researcher, writer and head of the Mobidan Association of Tehran, described the idea of Saoshyant as having been developed by the Zoroastrians and that the idea that Saoshyant is the promised one came from the Jews, but with the Islamic conquest of Persia the idea became more widespread among the Zoroastrians.<ref>{{Cite web |date=2018-08-03 <!--(1397-05-12)--> |title=سوشیانت یا موعود مزدیسنا دارای چه معنایی است؟ - امرداد |url=https://amordadnews.com/7480/ |access-date=2025-03-10 |website=amordadnews.com |language=fa-IR}}</ref>

Also [[Cyrus Niknam]], a [[Mobad]], writer and researcher of ancient Iranian culture, says that the idea of a savior is a wrong interpretation by the priests of the [[Sasanian Empire|Sassanian era]] and that in reality there is no savior but rather a correct interpretation of the word Saoshyant is the useful from the sacred.<ref>{{Cite web |title=زرتشتیان به منجی آخر زمان باور دارند، اگر بپذيريم كه شهربانو نیز يكی از بزرگان زرتشتی است. پس فرزندان او نيز از بزرگان زرتشتی بوده اند، اين فرزندان ازامامان شيعيان هستند، آيا می توان برخی از آنان را سوشيانت دانست؟ |url=https://www.kniknam.com/content/%D8%B2%D8%B1%D8%AA%D8%B4%D8%AA%DB%8C%D8%A7%D9%86-%D8%A8%D9%87-%D9%85%D9%86%D8%AC%DB%8C-%D8%A2%D8%AE%D8%B1-%D8%B2%D9%85%D8%A7%D9%86-%D8%A8%D8%A7%D9%88%D8%B1-%D8%AF%D8%A7%D8%B1%D9%86%D8%AF%D8%8C-%D8%A7%DA%AF%D8%B1-%D8%A8%D9%BE%D8%B0%D9%8A%D8%B1%D9%8A%D9%85-%D9%83%D9%87-%D8%B4%D9%87%D8%B1%D8%A8%D8%A7%D9%86%D9%88-%D9%86%DB%8C%D8%B2-%D9%8A%D9%83%DB%8C-%D8%A7%D8%B2-%D8%A8%D8%B2%D8%B1%DA%AF%D8%A7%D9%86-%D8%B2%D8%B1%D8%AA%D8%B4%D8%AA%DB%8C-%D8%A7%D8%B3%D8%AA-%D9%BE%D8%B3 |access-date=2025-03-28 |website=www.kniknam.com |language=fa}}</ref>

[[Maneckji Nusserwanji Dhalla]] Pakistani [[Zoroastrianism|Zoroastrian]] priest and religious scholar add that the word ''Saoshyant''  is not a name of any particular individual, but as a generic term, designating Zarathushtra and his fellow workers<ref>{{Cite web |title=M.N. Dhalla: History of Zoroastrianism (1938), part 2, CHAPTER XII, ,THE FINAL DISPENSATION. |url=https://www.avesta.org/dhalla/history2.htm |access-date=2025-05-25 |website=www.avesta.org}}</ref>

Dina G. McIntyre, an Indian Zoroastrian woman,Specialist in the study of [[Gatha (Zoroaster)|Gathas]], denied the existence of a savior and considered it an idea that appeared in later literature.<ref>{{Cite web |title=The Talisman |url=http://www.zoroastrian.org.uk/vohuman/Article/The%20Talisman.htm |access-date=2025-05-25 |website=www.zoroastrian.org.uk}}</ref>

The idea that Zoroastrianism was influenced by other religions has been put forward by many scholars, like [[James Darmesteter]],<ref>{{Cite web |title=ZOROASTRIANISM - JewishEncyclopedia.com |url=https://www.jewishencyclopedia.com/articles/15283-zoroastrianism |access-date=2025-03-10 |website=www.jewishencyclopedia.com}}</ref> and others have mentioned, [[Zoroastrianism]] was influenced by [[Judaism]], Dr. Kersey Antia is the Zoroastrian High Priest of [[Chicago]], [[Illinois]], denied that the similarities between Judaism and Zoroastrianism were due to Persian influence on Judaism.<ref>[https://www.avesta.org/antia/Theodicy_in_Judaism_and_Zoroastrianism.pdf Theodicy_in_Judaism_and_Zoroastrianism.pdf]</ref>

==In scripture==
In the [[Gathas]], the most sacred hymns of Zoroastrianism, believed to have been composed by [[Zoroaster]] himself, the term is used as a common noun to refer to the prophet's own mission and to his community of followers, who "bring benefit" to humanity. The common noun also appears in the Younger Avesta (e.g. ''Yasna'' 61.5<!--Boyce 235-->), where it generically denotes religious leaders, including Zoroaster (e.g. ''Yasna'' 46.3)<ref name="Boyce_1975_234">{{harvnb|Boyce|1975|p=234}}.</ref> Another common noun ''[[airyaman]]'' "member of community" is an epithet of these ''saoshyant''s. In contrast, the standing epithet of the saviour figure(s) is {{lang|ae-Latn|astvat-ərəta}} "embodying righteousness,"<ref name="Boyce_1975_282">{{harvnb|Boyce|1975|p=282}}.</ref> which has ''arta''/''[[asha]]'' "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''" (''Yasna'' 48.12).

''Saoshyant'' first appears as a proper name in the Younger Avesta,<ref name="Dhalla_1938_108">{{harvnb|Dhalla|1938|p=108}}.</ref> explicitly so in ''Yasht'' 13.129 where it is used in the singular and where Astvat-ereta develops into an alternate name of the Saoshyant. The singular also appears in ''Yasna'' 59.1 where [[Verethragna]] is said to be Saoshyant's weapon in overcoming resistance. A plural form appears for instance in ''Yasht'' 17.1 where [[Ashi]]&mdash;the divinity of "recompense"&mdash;is described to give the Saoshyants the power of "making wonderful" (''[[frashokereti|frasho.kereti]]''). The term may also be rendered as "Renovation" and can be translated etymologically as "[[Haoma|juicy-making]]". <!-- 'frašō.kərəti' as "making wonderful" is now standard (cf Boyce 231, and n17). Older texts have a different translation, "making reborn" or some such.--><!--Well Boyce is not everyone, so it seems a little early to speak of a "standard". Skjærvø in his paedagogical "Introduction to Zoroastrianism" (on http://www.fas.harvard.edu/~iranian/Zoroastrianism/) says the term is "commonly rendered" as "Renovation", can be translated etymologically as "[[Haoma|juicy-making]]", and he himself chooses to use "perfectioning".-->

The role of the Saoshyant, or Astvat-ereta, as a future saviour of the world is briefly described in Yasht 19.88-96, where it is stated that he will achieve the Frashokereti, that he will make the world perfect and immortal, and evil and [[Asha|Druj]] will disappear. He is identified as the son of Vîspa.taurwairî and it is stated that he will come forth from Lake Kansaoya/Kansava and will carry the same weapon [[Verethragna]] that a number of Iranian epic heroes and kings have used in the past against various demonic foes. [[Haurvatat]], [[Ameretat]], the righteous [[Haoma|Dūraoša]] and other similar entities will be his companions and together, they will vanquish the evil creations of [[Angra Mainyu]].

==In tradition==
Already alluded to in scripture (e.g. ''Yasht'' 19.88-96, see above), but only properly developed in the 9th&ndash;12th century texts, is the role of the Saoshyant during the final renovation. In these [[Middle Persian]] texts, the name is contracted to ''Soshans'' or similar (''Sōshans'' in living Zoroastrianism).

Those medieval works of Zoroastrian tradition envision three future saviours, each of them a Soshans/Saoshyant, with one for the end of each thousand-year period that comprise the last 3,000 years of the world (these three millennia follow the "millennium of Zoroaster"). According to the tradition (found e.g. in the ''[[Jamasp Namag]]''), the first Saoshyant will be named (H)Ushedar, the second (H)Ushedarmah and the third will again be ''the'' Saoshyant, who will lead humanity in the final battle against evil. The medieval works also transmit a tradition in which the three future saviours are mythologised as born of maidens, conceived while their mothers bathed in a lake that miraculously preserved the seed of the prophet Zoroaster himself. 

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<!-- 7.10.15-->, a maiden named Eredat-fedhri ("Victorious Helper") and whose nickname is "Body-maker"<!--.15--> will enter a lake (in Yasht 19.92, this is "Lake Kansava"). Sitting in the water, the girl, who has "not associated with men"<!--.18--> will receive "victorious knowledge."<!--actually ''Yasht'' 19.92--> Her son, when born, will not know nourishment from his mother, his body will be sun-like, and the "royal glory" of the [[Khvarenah]] will be with him. Then, for the next 57 years he will subsist on only vegetables (17 years), then only water (30 years) and then for the final 10 years only on "spiritual food."

The events of the final renovation are described in the ''[[Bundahishn]]'' (30.1ff): In the final battle with evil, the [[yazata]]s [[Airyaman]] and [[Atar]] will "melt the metal in the hills and mountains, and it will be upon the earth like a river" (''Bundahishn'' 34.18) but the righteous (i.e., the ''[[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 ''asha'' and immortality will thereafter be everlasting.

==In the Bahá'í Faith==
{{main|Bahá'í Faith and Zoroastrianism}}

Bahá'í tradition considers the prophecies of the Saoshyant (Bahá'i 'Soshyosh') to have been fulfilled in the person of [[Bahá'u'lláh]],{{sfn|Kazemi|2013|p=104}}{{sfn|Khianra|Stiles|2000|p=368}} while the prior two Soshans of Zoroastrian tradition are interpreted as referring to [[Muhammad]] and the [[Báb]], respectively.{{sfn|Khianra|Stiles|2000|p=368}}

==See also==
* [[Messiah]]
* [[Second Coming]]
* [[Christ (title)]]
* [[Mahdi]]
* [[Kalki]]
* [[Maitreya]]

==References==
;Citations
{{sfn whitelist|CITEREFMalandra2013}} 
{{reflist|3}}

;Bibliography
{{refbegin}}
*{{citation|last=Boyce|first=Mary|author-link=Mary Boyce|title=A History of Zoroastrianism, Vol. I|year=1975|publisher=Brill|location=Leiden|isbn=90-04-04319-5}}.
*{{citation|last=Dhalla|first=Maneckji Nusservanji|publisher=OUP|location=New York|year=1938|title=History of Zoroastrianism}}.
*{{citation|last=Kazemi |first = Farshid |year = 2013|title = Celestial Fire: Bahá'u'lláh as the Messianic Theophany of the Divine Fire in Zoroastrianism |journal=Irfan Colloquia |volume = 14 |pages = 45–123}}.
*{{citation|last1=Khianra|first1=Dipchand|last2=Stiles|first2=Susan Manek|editor-last=Smith|editor-first=Peter|chapter=Zoroastrianism|title=A Concise Encyclopedia of the Bahá'í Faith|year=2000|publisher=Oneworld Publications|location=London|isbn=1-85168-184-1|pages= 368{{ndash}}369}}. 
*{{Encyclopædia Iranica Online|url=http://www.iranicaonline.org/articles/saosyant|title=Saošyant|first=William|last=Malandra|year=2013|access-date=17 April 2024}}
{{refend}}

[[Category:Messianism]]
[[Category:Zoroastrian eschatology]]