By P. Oktor Skjærvø
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Extra info for An Introduction to Zoroastrianism
In the later, Sasanian literature, this constellation, is said to introduce the end of time, when the world will again be made frasha (the Renovation), which, as we have seen, Darius has already done. Thus, Darius fits into a long line of Iranian kings who expect the end of the world and the Renovation to be, as it were, around the corner. 7. Religion of the Persians according to Herodotus (ca. ) Among the details furnished by Herodotus about the Persian religion, note the following, most of which are known from either the Avesta or the later Zoroastrian tradition: Sacrifices must only take place in the presence of a Magus.
These are the old Indo-Iranian (and Indo-European) celestial gods, who were demoted in Iran, where they were assigned to the world governed by the Lie. 3 This feature in particular distinguishes Zoroastrianism from Indic (and Indo-European) beliefs, and the fact that the Avestan daêwas and Old Persian daivas are no longer beneficent heavenly beings, but rather the agents of chaos, deception, and evil, has been explained by scholars variously. Most commonly, it has simply been assumed that the reversal of the fortunes of the daêwas was the work of a single man and due to a conscious and planned departure from earlier beliefs.
Antiochus’s advice to future kings goes as follows: It is commanded to the generations of all men whom boundless time (chronos apeiros) shall, through its destiny for the life of each, set in later possession of the land, that they keep it inviolate. It is from the Parthian period that we have for the first time an extensive description of the Iranian cosmology. This is found in the work On Isis and Osiris by Plutarch (ca. 46-120). Among the archeological remains from the Parthian period the remains of several fire temples dating from several successive centuries into the Sasanian period on the Kûh-e Khwâja in the Hâmûn lake in Sistan.
An Introduction to Zoroastrianism by P. Oktor Skjærvø