Hey, we can look at those. of course, the persian end times myths are written extremely late 900-1000 CE, so showing the direction of influence is going to be extremely difficult.
The
eschatological ideas are only alluded to in the surviving texts of the
Avesta, and are known of in detail only from the texts of Zoroastrian tradition, in particular in the ca. 9th-century
Bundahishn.
Frashokereti - WikipediaOooooh.... this is comparing all "Abrahamic Religions". That's why it looks like it's borrowed, because Christianity and Islam are being mushed together with Judaism.
I mean, this is literally a repeat post. You never refuted anything I said, and now you're repeating. If you care about this source, They're saying monotheism wasn't borrowed.
No you are using a Wiki source that is wrong. I am only using
Mary Boyce,
Zoroastrians-Their-Religious-Beliefs-and-Practice
Their myths were fully formed when they invaded Israel.
The language of the Gathas is archaic, and close to that of the Rigveda (whose composition has been assigned to about 1 700 B. c. onwards); and the picture of the world to be gained from them is correspon,dingly ancient, that of a Stone Age society. Some allowance may have to be made for literary conservatism; and it is also possible that the 'Avestan' people (as Zoroaster's own tribe is called for want of a better name) were poor or isolated, and so not rapidly influenced by the developments of the Bronze Age. It is only possible therefore to hazard a reasoned conjecture that Zoroaster lived some time between 1 700 and 1 500 B.C
This is from "The Early Days of the Religion"
Revelations
but Zoroaster taught that the blessed must wait for this culmination till Frashegird and the 'future body' (Pahlavi 'tan i pasen'), when the earth will give up the bones of the dead (Y 30.7). This general resurrection will be followed by the Last Judgment, which will divide all the righteous from the wicked, both those who have lived until that time and those who have been judged already. Then Airyaman, Yazata of friendship and healing, together with Atar, Fire, will melt all the metal in the mountains, and this will flow in a glowing river over the earth. All mankind must pass through this river, and, as it is said in a Pahlavi text, 'for him who is righteous it will seem like warm milk, and for him who is wicked, it will seem as if he is walking in the • flesh through molten metal' (GBd XXXIV. r 8-r 9). In this great apocalyptic vision Zoroaster perhaps fused, unconsciously, tales of volcanic eruptions and streams of burning lava with his own experience of Iranian ordeals by molten metal; and according to his stern original teaching, strict justice will prevail then, as at each individual j udgment on earth by a fiery ordeal. So at this last ordeal of all the wicked will suffer a second death, and will perish off the face of the earth. The Daevas and legions of darkness will already have been annihilated in a last great battle with the Yazatas; and the river of metal will flow down into hell, slaying Angra Mainyu and burning up the last vestige of wickedness in the universe.
Ahura Mazda and the six Amesha Spentas will then solemnize a lt, spiritual yasna, offering up the last sacrifice (after which death wW be no more), and making a preparation of the mystical 'white haoma', which will confer immortality on the resurrected bodies of all the blessed, who will partake of it. Thereafter men will beome like the Immortals themselves, of one thought, word and deed, unaging, free from sickness, without corruption, forever joyful in the kingdom of God upon earth. For it is in this familiar and beloved world, restored to its original perfection, that, according to Zoroaster, eternity will be passed in bliss, and not in a remote insubstantial Paradise. So the time of Separation is a renewal of the time of Creation, except that no return is prophesied to the original uniqueness of living things. Mountain and valley will give place once more to level plain; but whereas in the beginning there was one plant, one animal, one man, the rich variety and number that have since issued from these will remain forever. Similarly the many divinities who were brought into being by Ahura Mazda will continue to have their separate existences. There is no prophecy of their re-absorption into the Godhead. As a Pahlavi text puts it, after Frashegird 'Ohrmaid and the Amahraspands and all Yazads and men will be together. .. ; every place will resemble a garden in spring, in which
there are all kinds of trees and flowers ... and it will be entirely the creation of Ohrrnazd' (Pahl.Riv.Dd. XLVIII, 99, lOO, l07).
Good vs evil
Harsh experience had evidently convinced the prophet that wisdom, justice and goodness were utterly separate by nature from wickedness and cruelty; and in vision he beheld, co-existing with Ahura Mazda, an Adversary, the 'Hostile Spirit', Angra Mainyu, equally uncreated, but ignorant and wholly malign. These two great Beings Zoroaster beheld with prophetic eye at their original, far-off encountering: 'Truly there are two primal Spirits, twins, renowned to be in conflict. In thought and word and act they are two, the good and the bad .... And when these two Spirits first encountered, they created life and not-life, and that at the end the worst existence shall be for the followers of falsehood (drug), but the best dwelling for those who possess righteousness (asha). Of the two Spirits, the one who follows falsehood chose doing the worst things, the Holiest Spirit, who is clad in the hardest stone [i.e. the sky] chose righteousness, and (so shall they all) who will satisfy Ahura Mazda continually '----1\n with just actions' (Y 30.3-5).
'----1\n with just actions' (Y 30.3-5). essential element in this revelation is that the two primal Beings each made a deliberate choice (although each, it seems, according to his own proper nature) between good and evil, an act which prefigures the identical choice which every man must make for himself in this life . The exercise of choice changed the inherent antagonism between the two Spirits into an active one, which expressed itself, at a decision taken by Ahura Mazda, in creation and counter-creation, or, as the prophet put it, in the making of 'life' and 'not-life' (that is,death); for Ahura Mazda knew in his wisdom that if he became Creator and fashioned this world, then the Hostile Spirit would attack it, because it was good, and it would become a battleground for their two forces, and in the end he, God, would win the great struggle there and be able to destroy evil, and so achieve a universe which would be wholly good forever.
God
t Zoroaster went much further, and in a startling departure from accepted beliefs proclaimed Ahura Mazda to be the one uncreated God, existing eternally, and Creator of all else that is good, including all other beneficent divinities.
Belief in a world Saviour
An important theological development during the dark ages of 'the faith concerned the growth of beliefs about the Saoshyant or coming Saviour. Passages in the Gathas suggest that Zoroaster was filled with a sense that the end of the world was imminent, and that Ahura Mazda had entrusted him with revealed truth in order to rouse mankind for their vital part in the final struggle. Yet he must have realized that he would not himself live to see Frasho-kereti; and he seems to have taught that after him there would come 'the man who is better than a good man' (Y 43.3), the Saoshyant. The literal meaning of Saoshyant is 'one who will bring benefit' ; and it is he who will lead humanity in the last battle against evil.c and so there is no betrayal, in this development of belief in the Saoshyant, of Zoroaster's own teachings about the part which mankind has to play in the great cosmic struggle. The Saoshyant is thought of as being accompanied, like kings and heroes, by Khvarenah, and it is in Yasht r 9 that the extant Avesta has most to tell of him. Khvarenah, it is said there (vv. 89, 92, 93), 'will accompany the victorious Saoshyant ... so that he may restore 9 existence .... When Astvat-ereta comes out from the Lake K;tsaoya, messenger of Mazda Ahura ... then he will drive the Drug out from the world of Asha.' This glorious moment was longed for by the faithful, and the hope of it was to be their strength and comfort in times of adversity.
Just as belief in the coming Saviour developed its element of the miraculous, so, naturally, the person of the prophet himself came to be magnified as the centuries passed. Thus in the Younger Avesta, although never divinized, Zoroaster is exalted as 'the first priest, the first warrior, the first herdsman ... master and judge of the world' (Yt 13. 89, 9 1), one at whose birth 'the waters and plants ... and all the creatures of the Good Creation rejoiced' (Y t 13.99). Angra Mainyu, it is said, fled at that moment from the earth (Yt 17. 19); but he returned to tempt the prophet in vain, with a promise of earthly power, to abjure the faith of Ahura Mazda (Vd 19 .6
And what precisely about these credentials indicates apologist?