Zoroastrian

Zoroastrianism influenced Parthian culture most strongly through its ethical ideals, royal ideology, rituals, and view of the world.
The earliest Zoroastrian material, especially the Gathas, does not present a centralized “Zoroastrian state” ruled by a divinely authorized monarch. That would come later when it became a state religion. Its original social world appears to be organized around households, kin groups, communities, local leaders (not rulers), priests, and citizen warriors. Cooperation begins with the family, its patriarch, and expands outward through reciprocal obligations and duties among related households and communities bound by social bonds.
Their Royal law was based on individual duty to love your neighbor.
Ethical responsibility required by their culture it was reasonable that each individual must choose "asha—truth and right order—over druj, falsehood and disorder." The most important Zoroastrian value * Asha: truth, order, justice, and the proper functioning of the world.
* Druj: falsehood, disorder, and moral corruption—the forces opposed to asha.
* Humata, hukhta, hvarshta Good thoughts, good words, and good deeds: an emphasis on individual moral responsibility.
* Divine fire conformed to purity: fire symbolized truth, divine presence, and cosmic order.
* The conflict between good and evil: Light and darkness. Man was expected to love the light producing ethical conduct in word and deed.
These ideas helped shape the Parthian culture. The people were expected to preserve justice, defend the land, uphold social order, and protect the tradition of pure religion.
This moral fitness and possession of khvarenah, would bring the perfect law of liberty. To follow the way of strange fire would bring bondage and tyranny.
Overall, Zoroastrianism gave Parthian culture a powerful moral and political framework: truth against falsehood, order against chaos, rightful kingship, personal responsibility, religious purity, and duty to the community.

Zoroastrianism

Zoroastrianism is one of the world's oldest continuously practiced religions, often regarded as one of the earliest monotheistic faiths (with some possible dualistic elements).

The older a religion the more external influences and external corruption can take hold and distort original intent, first in doctrine through sophistry and also in omission or replacement in practice.

It originated in ancient Persia (Iran). It may have profoundly influenced Judaism, Christianity, and Islam. John the Baptist may have been raised as a priest in Parthia and share lineage with one of their kings.

There was the concept a cosmic or spiritual battle between good and evil, judgment after death, resurrection, and an eventual prophecy of a renewal of the world.

Zarathustra

The religion was founded by the prophet Zarathustra (or Zoroaster Gr.), who was a priest of the existing society and reformer of practices that may have been distorted and even corrupted.

His exact dates are not actually known with certainty among scholars, with estimates ranging from around 1500–1000 BCE or as late as the 6th century BCE.

Zoroaster reformed the existing ancient Iranian religion that had denominationally degenerated into polytheistic approach. He proclaimed Ahura Mazda ("Wise Lord") as the supreme, uncreated creator god of goodness, truth, and order. This is like the unmoved mover of the Greeks or the existing one of the Hebrew.

He rejected many older named deities as evil spirits aligned with falsehood and the doctrines of men.

This reformed approach to private religion became the dominant system of faith of several Persian empires:

Achaemenid Empire around c. 550–330 BCE was founded by Cyrus the Great. He promoted tolerance and may have been influenced by Zoroastrian principles and the Hebrews.

The Sasanian Decline

Zoroastrianism eventually became Greater Iran's most prominent religion from around the 6th century BC. But after the Battle of Hormozdgan (Hormizdagan or Hormozgan) between the Arsacid and the Sasanian dynasties on 28 April 224 when the Parthian dynasty, effectively ended five centuries of rule and the beginning of the Sasanian era.

Coin of Ardashir I as King of Kings (r. 224–242)

.

The Sassanian Empire (also spelled Sasanian) emerged with Ardashir I and marked an aggressive expansion and consolidation that continued with his son Shapur I (r. 240–270 CE).

Constantine the Great (r. 306–337 CE), meanwhile, was a Roman emperor whose reign spanned the early 4th century CE. He unified the Roman Empire through civil wars, implemented major reforms, and shifted it toward his new form of pseudo Christianity.

Sassanian Empires gave Zoroastrian institutions official sanction during the time of the Sassanid Empire, of the 3rd–7th centuries CE formed a state religion with elaborate rituals and fire temples.

Ardashir ring of power. Rock relief of Ardashir I receiving the ring of kingship by the Zoroastrian supreme god Ahura Mazda.

While the Sassanians' 3rd-century rise predates Constantine's rule—the two empires were geopolitical rivals, with ongoing conflicts in regions like Mesopotamia, Armenia, and Syria. Constantine's era saw diplomatic tensions with the Sassanians under Shapur II (r. 309–379 CE), including preparations for war that erupted after Constantine's death in 337 CE.

These leaders both cultivated religions steeped in the doctrines of men and that tickled the ears of the people while riding on the back of civil governments.

They did not strengthen he people but began the road back to captivity crowning men over men. Did their priest warn the people what would come of the crowning these kings who could pay or bribe the priesthood who would in turn produce strange fire in their Religion forbidden by the God of Moses.

Muslim conquest

After the Muslim conquest of Persia in the 7th century CE, many Zoroastrians faced persecution and migrated to India (where they became known as Parsis). The faith declined significantly but survives today with an estimated 110,000–200,000 followers worldwide, mostly in India (Parsis, around 50,000–60,000), Iran (15,000–25,000), and diaspora communities in North America and elsewhere.

Abraham, Moses, and Jesus preached and taught about the same God. At one time they may have all had much in common with Zoroaster just as Buddha taught many things we later hear Christ proclaiming.

But over time through sophistry certain key elements of their religion are always distorted and twisted to replace the fundamental practices of faith, hope, and charity.

The turning of freewill offerings into compelled sacrifices under civil law and the exercise of authority by rulers who call themselves benefactors and even the father of the people. They are only able to do that through the same sophistry and by hiding behind rituals and ceremonies unmoored from their founders intent.

Basic Teachings and Core Beliefs

Zoroastrianism emphasizes ethical living, free will, and personal responsibility in a cosmic struggle between good and evil.

Key elements include

Ahura Mazda

The one supreme, benevolent creator god, source of all good.

Cosmic dualism — A primeval opposition between good (embodied by Ahura Mazda and the principle of Asha — truth, order, righteousness) and evil (led by Angra Mainyu or Ahriman, the destructive spirit of falsehood, chaos, and deceit). Humans actively participate by choosing sides through their actions.

Free will and moral choice — Every person has the freedom (and duty) to choose between truth and falsehood.

The Threefold Path

— The central ethical maxim, often summarized as

• Good thoughts (Humata)
• Good words (Hukhta)
• Good deeds (Huvarshta)

This is the core guiding principle for daily life and is recited in many prayers.

Here is the iconic Faravahar (or Farvahar) symbol, representing the soul's journey toward goodness, often seen as the most recognizable emblem of Zoroastrianism.

Fire and water as sacred elements — Fire especially symbolizes Ahura Mazda's light, purity, and presence (never to be defiled). Zoroastrians pray in front of a consecrated fire, which is kept burning continuously in temples.

Here are examples of Zoroastrian fire temples (Atashkadeh), where sacred fires are maintained.

Afterlife and eschatology — The soul is judged after death based on thoughts, words, and deeds. There is a final renovation (Frashokereti) where good triumphs eternally, evil is defeated, the world is purified, and all souls experience bliss (a form of universal salvation).

Ritual purity — Emphasis on cleanliness, environmental care (protecting the seven creations: sky, water, earth, plants, animals, humans, and fire), and ethical conduct.

In essence, Zoroastrianism promotes an optimistic worldview: good will ultimately prevail through human cooperation with the divine order. Its motto of "good thoughts, good words, good deeds" remains a timeless ethical guide.

The Avesta

The Avesta is the holy scriptures of Zoroastrianism.

It contains references to charity, almsgiving, and offerings, framed in terms of ethical good deeds of generosity toward the poor needy.

The text references to what might be called ritual offerings rather than a legal code of rules like in some later religious texts in Babylon and Sumer.

The Avesta (Avestan language, with core parts like the Gathas attributed directly to Zarathustra/Zoroaster) emphasizes the three "goods" as central to the faith.

Charity and helping the needy fall squarely under "good deeds" and are portrayed as acts that align with Asha truth/righteousness/order) in accord with Ahura Mazda's light that opposes the darkness of evil.

The Magi

The English word "Magi" is derived from the Latin magus with magi expressing the plural. It may have been borrowed from the Greek magos, which traces back to the Old Persian maguš and the Avestan word magâunô which was a title for a Mazdean priest. If the three wisemen were literal Persian or Parthian Magi, they may have belonged to the priestly tribe of Media and Persia. They served as the official keepers of Zoroastrian ritual of charity in the care of the needy society that formed the social bonds that strengthened society.

Daniel the Rab-Magi - Tacitus and Suetonius

The title Rab-Mag (רַב־מָג in Hebrew) explicitly means "Chief Magus" or "Chief of the Magi". Jeremiah 39:3, 13, naming Nergal-sharezer, a high-ranking Babylonian official and of course the Jewish prophet Daniel successfully interpreted Nebuchadnezzar's dreams effectively appointed as the supreme prefect or master over all the wise men of Babylon (Daniel 2:48) making him the equivalent of Rab-Mag. Even the Roman historical accounts by Tacitus and Suetonius

"The majority were deeply impressed with a persuasion that it was contained in the ancient writings of the priests that at that very time the East should grow powerful, and that rulers coming from Judaea should acquire universal empire." Tacitus during the Great Jewish Revolt and the Siege of Jerusalem (66–70 CE), The Histories, Book 5, sec. 13. See also Suetonius in The Lives of the Twelve Caesars both record an ancient Eastern prophecy predicting that rulers emerging from Judea would conquer the world.

A key reference in the Avesta and the 17 hymns of the Gathas takes pride the in the divine verse from Yasna 34.5

Parallels to the Kingdom

"He who relieves the poor makes Ahura king"

This relief is through charity in accordance with teachings of John the Baptist and Jesus rather than a legal system of Corban set up by Herod and the Pharisees.

In words recorded there is a conformity to the teachings of Christ we should be seeking the kingdom of God and his righteousness.

"The will of the Lord is the law of righteousness. The gifts of Vohu-Mano to the deeds done in this world for Mazda. He who relieves the poor makes Ahura king."

This directly links aiding the poor with a divine establishing righteousness on earth.

In other parts of the Yasna and Avesta there are invocations and blessings that include wishing or praising the ability "to give charity and offerings" as part of a virtuous life "being just").

Fravashis (guardian spirits) and other entities are invoked to provide assistance to the poor or to reward those who show charity.

Offerings (e.g., libations, haoma, myazda—sacred food offerings like bread, milk, or formerly meat) are integral to rituals of devotion, gratitude, and sharing abundance. These are not just symbolic but tied to ethical living, including generosity.

Broader Context in Zoroastrian Teachings

While the Avesta itself is primarily hymnic, liturgical, and ethical rather than a comprehensive law code (unlike the later Pahlavi texts or Vendidad's purity laws), it promotes.

• Generosity as a cardinal virtue, often linked to fighting avarice (a vice associated with evil).

Helping the needy, providing for the poor, and acts of benevolence as ways to purify the soul and aid in the cosmic battle of good vs. evil.

Denkard

In later Zoroastrian tradition the Denkard has explicit encouragements of charity for the soul's benefit, pious endowments (ruwānagān) for alms to the poor, and community support—but the roots trace back to Avestan ideals.

In essence, the Avesta explicitly encourages charity and freewill offerings as part of righteous living and devotion. A key principle is that true piety includes material generosity: relieving the poor acknowledges Ahura Mazda's kingdom and contributes to the world's ultimate renewal (Frashokereti). This has made charity a hallmark of Zoroastrian communities throughout history, from ancient Persia to modern Parsi philanthropy.

The core principles embedded in many biblical passages align structurally with the warnings against systemic corruption, greed, and spiritual compromise found when interacting with flawed worldly authorities.

In theory the Dēnkard champions righteous rulership and the establishment of pious endowments (ruwānagān) to help the needy, it draws a razor-sharp theological boundary against unrighteous, covetous rulers, echoing the exact sentiments of Proverbs 23, 2 Peter 2, and Luke 22:25.

* Proverbs 23:1 "When thou sittest to eat with a ruler, consider diligently what [is] before thee: 2 And put a knife to thy throat, if thou [be] a man given to appetite. 3 Be not desirous of his dainties: for they [are] deceitful meat. 4 Labour not to be rich: cease from thine own wisdom. 5 Wilt thou set thine eyes upon that which is not? for [riches] certainly make themselves wings; they fly away as an eagle toward heaven. 6 Eat thou not the bread of [him that hath] an evil eye, neither desire thou his dainty meats:"

• 2 Peter 2: 3 "And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not."... 15-20, “‭15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; ‭16 But was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet. ‭17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. ‭18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. ‭19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. ‭20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.”
• Luke 22:25 "And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. 26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve."

"Whilst bad rulers abuse their authority through mean motives, cause famine and starvation, weaken the people and tarnish their renown... They advance the enemies of virtue and degrade the righteous, and are wrong in their treatment of all the people." Bad Rulers Abuse Authority Through Coercion (Book 3, Chapters 275–361)

When a ruler demands forced offerings or exacts coercive authority to fund state handouts, it mirrors the demonic spirit of Aka Manah (the Evil Mind) and Varun (lust/perverted passion). The text dictates that a soul must remain separate from wealth or status derived from these "bad rulers" because a tyrant's system alters human behavior, replaces gratitude with fear, and ultimately "degenerates and makes unhappy" anyone who submits to it.

"Through wisdom, a ruler becomes a preserver of the world and its protector, and a doer of works of improvement appertaining to rule... The source of wisdom is Asn khrad (natural reason)." — Dēnkard, Book 3, Chapter 104

"The king of the good religion... prevents the innumerable covetous wolves of the world from openly ruining it." — Dēnkard, Book 3, Chapter 130

Zoroastrian influence

The Zoroastrian influence declined in Parthia. Christians under the Roman State was often persecuted but their acceptance in the Parthian Empire occurred more readily. Christianity spread among the population seemed to be word of mouth. The adoption seemed to spread because of its tolerance, its appeal to individualism and the perfect law of liberty.

The people may have also been more acceptance because of the failure and corruption of the failure and corruption in the existing religions. The Zend-avesta was a sacred book containing laws and liturgy which were the teachings of Zarathushtra (Zoroaster).