Zoroastrians in China

After extensive field study (I am on my second research trip to China) on Zoroastrianism in ancient China, I have revised my earlier opinion and come to the conclusion that Zoroastrianism is indeed a proselytizing religion because there is nothing in the scriptures to prevent it.

The Arab conquest of Iran resulted in large numbers of Zoroastrians moving toward China. Many Chinese scholars who are working with me have written that the number may have been about a million. They were warmly received by the Tang government. As a result Zoroastrian temples were established in the cities of Changan and Luoyang as well as in Quizhou and Xizhou.

Chinese scholar Chen Yuan identified the first Zoroastrian temple built in China in the south western part of the Buzeng-feng district of Changaan. Lin Wushu, another Chinese scholar, established that Zoroastrianism was propagated in Chinese society as there is nothing in the scriptures that prevents proselytizing (see his article "Persian Fire Worship in Ancient China, Taipei,” 1995). This means that the generally held opinion needs to be revised. There were Chinese believers in Zoroastrianism in the Tang dynasty. Zoroastrianism remained in China until the 14th century and included many Chinese converts, as has been established by many Chinese scholars. Chen Yuan concluded after examining its spread in the Tang dynasty that the impact of Zoroastrianism was extensive.

There were a number of Chinese who were converted in ancient China by Sabao (Zoroastrian converting priests) and even Mogus (high priests) who came from Persia to establish parishes for training priests. The Tang and Song dynasties, aristocrats and even the royal household were converted to Zoroastrianism. Proof of this is available from archeological excavations of several fire temples. Many leading Chinese scholars have told me that if Zarathushtra had not converted Vistaspa and the royal family, Zoroastrianism would remained unheard of and not spread from Sogdiana to northern China. It was only in India that conversion was looked down on and has become a social problem.

In the Gathas, Younger Avesta, Achemenian inscriptions up to late Pahlavi literature, there is not a single statement about conversion being prohibited. One instance cited is Jasme Avenge Mazda pointing out that Mazdayasno Ahmi Mazdayasno Zarthushti prevents conversions. But in the Vendidad at several places only the word Mazdayasna occurs without Zarathushti.

Jadi Rana’s promise of non-converting has no leg to stand on because he never existed; no genealogy of such person is on record or has ever been found.

Dr PALLAN ICHAPORIA

Womelsdorf, Pennsylvania, USA

PRIchaporia@aol.com