Zoroastrianism Armenia

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(including, for example, invocation of the goddess Laksmi during the
marriage ceremony) which distinguish them from their co-religionists in
Iran. Instances of such national diversity are a commonplace in most
of the great religions; the Jews, perceived Ъу many to be one of the
most ethnically distinct of peoples, recognise considerable differences
in ritual, practice-and custom between the Ashkenazic and Sephardic
communities (these categories themselves conceal a bewildering variety
of groups), not to mention the Karaites and Samaritans.
Recognition of Zoroastrian diversity, what B. C. Zaehner, perhaps
somewhat tendentiously, called a 'catholic' Zoroastrianism embracing
heterogeneous elements in a single edifice of faith, is fundamental to
a study of the religion in Armenia, yet prejudice against such a concept
remains strong; little doubt of the orthodoxy of the Parthians can
remain, in view of the evidence assembled since the beginning of this
century, yet statements such as the following are still made by serious
writers: 'Once established the CParthian3 Arsacids never adopted full
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Zoroastrianism.' The same author goes on to list a number of Parthian
practices which are clearly an indication, when taken together, of
Zoroastrian piety: respect for the Magi, worship of Ahura Mazda, observance
of the cult of the fravasis, royal names beginning with Arta-
or Mithra-, maintenance of an eternally burning sacred fire, and the
compilation of the Avesta, referred to above. Much more evidence
exists besides; one might mention here in brief also the transmission
of the Kayanian epic, which enshrines the sacred history of Zoroaster's
mission; the Iranian components of Mithraism; and the many Zoroastrian
aspects in Arsacid works preserved in Zoroastrian Book Phi. and NP.
One recalls that the forefathers of the Parsis came from Parthia, not
Pars. What, then, is the proof of the above writer's claim It is
threefold: the names of Greek deities are found on Parthian coins, the
Arsacids were buried in tombs, and they do not seem to have persecuted
other religions. To cite the same author, 'The Sasanians would not
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recognise them as true believers.' But the Sasanians also practised
inhumation, as had the Achaemenians in Persis before them.
They certainly
continued to employ Hellenic art forms, although they did not
style themselves 'philhellene' or use Greek translations of the names
of their divinities. But the latter practice would prove nothing, in