There are many traditions proving the existence of Zoroastrianism during Arsacids era that we go on to explain:
Isidorus of Charax, the Greek writer of the first century A.D., says: “Arsaces, the first Parthian Emperor, declared his monarchy in Asaak and protected an eternal fire there”. Fire means a sign of Zoroastrianism in the land of Arsacids (D'jakonov 1965, 129); and as well as other narrations from the third book of Dēnkard , the first Avestā was written in two versions when DariusIII was king; although Alexander destroyed this Avestā,Vologases I ordered to gather and edit it again (Maškūr 1990/91, 325). Marriage of Phraates with his mother, Musa, was another sign proving existence of Zoroastrianism in the Arsacid time, obviously …show more content…
and is known as another reason for anti-Greek feelings in Iran (Debevoise 1969, 148). Water, soil and fire are holy in Zoroastrian and according to Justin, Tiridates prefers to campaign to Rome to take the crown of Armenia through the land instead of sea (except for Hellespont region through which he was forced to sail) (Colledge 1967, 101). When Mithradates II occupied Persis and dominated that province, the image of a fire temple was inscribed on coins because local rulers of Persis were Zoroastrian. The image of fire temple on coins is due to domination of Mithradates on Persis (Sarkhosh Curtis and 2000, 25). Goddess Anāhitā is one of the important Goddesses in …show more content…
At the time of the Arsacids, there were special temples around Iran to worship Anāhitā, and there was a famous temple for this Goddess in Hamedān that was plundered by Antiochus III, according to historians. The Fire of Anāhitā was lighted in Estaḫr City and according to C. Vikander, Swedish Iranologist, the relationship between worshiping Anāhitā and fire was irrefrangible (D'jakonov 1965, 124). It must be mentioned that contrary to the opinion of some researchers who believed that Anāhitā Temple in Kangāvar is founded during Arsacid era, the temple is an incomplete palace of KhusrawII and is founded during Sassanid era, 6 and 7 AD. according to M. Azarnoosh. V. Lukonin. After Azarnoosh, the excavation team found some pieces of brick and concluded that the building is founded in Sassanid era, based on Thermoluminescence dating (Rouhi Broujen 2010, 19). Meanwhile, some researchers have criticized these narrations including Diakonoff who claimed in his “The Parthians” book that gathering Avestā by Vologases I is not confirmed historically and it seems that this is a political propaganda during the struggle against Manichaeism at the time of Shāpūr II, because at that time, it was necessary to develop myths about old record of Avestā to narrate a blasphemous story about Alexander of Macedon to excite people against Greek and Roman world. According to Diakonoff, considering Arsacid as Zoroastrian only