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The Bible and Interpretation Iranian influence on Judaism The question of Iranian influence is of some importance for understanding the development of the Hebrew Bible, the history of Second Temple Judaism, and the emergence of the genre known today as the apocalypse. Understanding the origins of ideas is of interest on its own; however, the ability to pinpoint influence more specifically offers evidence for dating changes in religious thought, as well as enabling a better understanding of the ways imported ideas were adapted by Judaism. Thus, understanding how ideas parallel other systems, were borrowed from them, and adapted for a new religion improves the contextual understanding of a religion and its texts, in our case Second Temple Judaism, the Hebrew Bible, and the Dead Sea Scrolls. Many of these new ideas can also be found in a religion known as Zoroastrianism, an ancient Iranian religion. The entire area of Iranian influence has been beset by severe problems in method. Many rightly shied away from claims that superior Aryan religion inevitably impacted on inferior Semitic peoples. But even studies which did not partake of this disturbing line of argumentation were often limited in their scope. Flustered by lack of progress, many gave up on the subject.
Yazd and Zoroastrianism
Sydney Zarin Havewala doesn’t call herself a professional matchmaker, but her track record suggests otherwise. Ms Havewala is a Zoroastrian — or ‘Parsi’ meaning ‘Persian’ as they’re known in India — a member of an ancient monotheistic faith that pre-dates Islam and Christianity. Zoroastrianism was the official religion of Persia, its birthplace, for more than a millennium, but today the community is a fraction of its former size, and that’s raising serious concerns about the future of the faith.
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Zoroastrianism is a religion and philosophy based on the teachings of prophet Zoroaster (aka Zarathustra, The Zoroastrian name of the religion is Mazdayasna, They are all of a much later date—in general from between the 9th and 12th centuries—with the youngest treatises dating .
Some scholars base their date reconstruction on the Proto-Indo-Iranian language and Proto-Indo-Iranian religion ,  and thus it is considered to have been some place in northeastern Iran and some time between and BCE. Both texts are considered to have a common archaic Indo-Iranian origin. The Gathas portray an ancient Stone – Bronze Age bipartite society of warrior-herdsmen and priests compared to Bronze tripartite society ; some conjecture that it depicts the Yaz culture  , and thus it is implausible that the Gathas and Rigveda could have been composed more than a few centuries apart.
These scholars suggest that Zoroaster lived in an isolated tribe or composed the Gathas before the — BCE migration by the Iranians from the steppe to the Iranian Plateau. This date gains credence mainly on the thesis that certain figures must be based on historical facts,  thus some have related the mythical Vishtaspa with Darius I’s father Vishtaspa or Hystaspes in Greek with the account on Zoroaster’s life. However, in the Avesta it should not be ignored that Vishtaspa’s son became the ruler of the Persian Empire, Darius I would not neglect to include his patron-father in the Behistun Inscription.
A different proposed conclusion is that Darius I’s father was named in honor of the Zoroastrian patron, indicating possible Zoroastrian faith by Arsames. This did not appeal to the Zoroastrian priesthood who then attempted to establish an “Age of Zoroaster”. To do so, they needed to establish when Zoroaster had lived, which they accomplished by erroneous, some even identified Cyrus with Vishtaspa  counting back the length of successive generations, until they concluded that Zoroaster must have lived ” years before Alexander”.
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Zoroastrianism, or Mazdayasna, is one of the world’s oldest religions that remains is a monotheistic faith (i.e. a single creator god), centered in a dualistic cosmology of good and evil and an eschatology predicting the ultimate destruction of evil. Ascribed to the teachings of the Iranian-speaking prophet Zoroaster (also known as Zarathustra), it exalts a deity of wisdom, Ahura.
The young Rodrigo had not yet definitely chosen his profession when the elevation of his uncle to the papacy opened up new prospects to his ambition. He was adopted into the immediate family of Callixtus and was known henceforward to the Italians as Rodrigo Borgia. Like so many other princely cadets, he was obtruded upon the Church, the question of a clerical vocation being left completely out of consideration. After conferring several rich benefices on him, his uncle sent him for a short year to study law at the University of Bologna.
In , at the age of twenty-five, he was made Cardinal Deacon of St. His official position in the Curia after was that of Vice-Chancellor of the Roman Church , and though many envied him this lucrative office he seems in his long administration of the Papal Chancery to have given general satisfaction. Even Guicciardini admits that “in him were combined rare prudence and vigilance mature reflection, marvellous power of persuasion, skill and capacity for the conduct of the most difficult affairs”.
On the other hand, the list of archbishoprics, bishoprics, abbacies, and other dignities held by him, as enumerated by the Bishop of Modena in a letter to the Duchess of Ferrara Pastor, History of the Popes, V, , English tr. In his twenty-ninth year he drew a scathing letter of reproof from Pope Pius II for misconduct in Sienna which had been so notorious as to shock the whole town and court Raynaldus Ann.
Even after his ordination to the priesthood, in , he continued his evil ways. His contemporaries praise his handsome and imposing figure, his cheerful countenance, persuasive manner, brilliant conversation, and intimate mastery of the ways of polite society.
The Old Iranian calendar. Only eight month names are mentioned in the Old Persian inscriptions cf. Kent, Old Persian, pp. The absence of the three other names and uncertainty about the order of the months led H.
19th century Indian-Zoroastrian perception of Zoroaster derived from a figure that appears in a 4th century sculpture at Taq-e Bostan in south-western Iran. The original is now believed to be either a representation of Mithra or Hvare-khshaeta.
Although several of the constellations visible in the northern hemisphere were recognized and named by the Sumerians already in the 3rd millennium b. Nowhere in the Gathas of Zoroaster or the Old Persian inscriptions of the Achaemenids are even individual stars mentioned. The date of this first attestation of Iranian constellation names is uncertain see avesta but can presumably be placed in a prehistoric period of the eastern Iranian world.
The next possible mentions of constellations are of two kinds, both dating from late Middle Persian times but only actually attested in works or manuscripts from the Islamic period. Although these signs no longer exactly coincided with the constellations from which they were named, it must be assumed that the constellations generally had the same names. The Babylonian zodiac had been developed by the time of Achaemenid rule over Mesopotamia.
Nevertheless, a comparative list Table 16 shows that the Middle Persian names are practically identical with those of the Greek zodiac, a system distinct from but closely dependent upon the Babylonian. Of the northern and southern constellations, ten each in the late Babylonian system, there is no mention in Iranian sources. The other possible source of the names of constellations is the lists of lunar mansions.
There are four of these in Middle Iranian:
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The wealth of Aphrodisias came from the marble quarries and the art produced by its sculptors. The city streets are arranged around several large civic structures, which include temples, a theatre, an agora and two bath complexes. After , Asmara underwent a large scale programme of construction applying the Italian rationalist idiom of the time to governmental edifices, residential and commercial buildings, churches, mosques, synagogues, cinemas, hotels, etc.
The property encompasses the area of the city that resulted from various phases of planning between and , as well as the indigenous unplanned neighbourhoods of Arbate Asmera and Abbashawel.
The Zoroastrian Diaspora is the outcome of twenty years of research and of archival and fieldwork in eleven countries, involving approximately , miles of travel. It has also involved a survey questionnaire in eight countries, yielding over 1, s: 1.
Herodotus ‘ The Histories completed c. According to Herodotus i. Following the unification of the Median and Persian empires in BCE, Cyrus II and later his son Cambyses II curtailed the powers of the Magi after they had attempted to sow dissent following their loss of influence. In BCE, the Magi revolted and set up a rival claimant to the throne. The usurper, pretending to be Cyrus’ younger son Smerdis , took power shortly thereafter.
Owing to the despotic rule of Cambyses and his long absence in Egypt, “the whole people, Persians, Medes and all the other nations” acknowledged the usurper, especially as he granted a remission of taxes for three years Herodotus iii. The Behistun Inscription , Iran.
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