Zoroastrianism and Judaism/Introduction

In the year 1700, Thomas Hyde of Oxford, the great orientalist of his time, made the first systematic attempt to restore the history of the old Persian religion and its prophet. In 1771, Auguetil Duperron of Paris published the first European translation of the Avesta. Little progress was made in the study of Zend literature until within a comparatively few years, and even now the names of those who have become eminent in the study hardly exceed half a dozen. As for a comparison between Zoroastrianism and Judaism, the most that has been done may be found in magazine articles some of which are excellent as far as they go; but they are neither exhaustive nor comprehensive. In the histories of Persia and of the Jews, general religious comparisons are made when the period of their contact is treated, but neither do these histories make any attempt or claim at exhaustive and complete treatment.

The sources of our information must therefore be the ancient literatures themselves. On the ​Zoroastrian side, the Avesta is foremost in importance. In the Avesta, the Gathas or Psalms of Zarathustra are of highest value. The Gathas represent Zarathustra as personally announcing a new faith. They are “the utterances of Zarathustra in the presence of the assembled church.”^[1] In the later literature he is spoken of as having lived in the past and often is deified, while in the Gathas he speaks of himself in the first person.^[2] The entire Pahlavi literature is of much assistance, for it reflects through tradition the ideas of the ancient times. Herodotus and Xenophon give some facts that are valuable. On the side of Judaism, our information comes from the Bible, the Apocrypha, and Jewish writings such as the Book of Enoch, Testaments of the Twelve Patriarchs, and Josephus.

It is generally recognized that the Persians and Jews were in contact with each other, one as ruler and the other as subject, for over two hundred years, (B. C. 538-331); that during the most, if not all of this time, the faith of the Persians was Zoroastrian; that the leading teachers and authorities for the faith were Magians;^[3] that there are striking similarities in same of the ideas, customs and beliefs of Zoroastrianism and Judaism. On the other hand, difficult questions are raised, for it is disputed ​whether Zarathustra is a historical character; or if he is, whether his date is early or late; whether he was born in East or West Iran; whether his birthplace was the scene of his activity. It is questioned whether Cyrus was a Zoroastrian; whether in accounting for the similiarities in religion and customs, the Persians borrowed from the Jews, or the Jews from the Persians.

In giving conclusions, I shall attempt to state and substantiate the results of personal investigation. Quotations or references will be given from the Avesta, Pahlavi texts, the Bible, the Apocrypha and ancient Jewish writings direct, rather than citations from the opinions of others.

Before any comparison can be made there must be an accurate knowledge of the two religions. This is absolutely essential. This may be given in a few pages, although a longer treatment would be interesting and profitable.