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Rh Egypt. These colonies of the Zoroastrian priests became an active source of the diffusion of the Zoroastrian beliefs. The rulers of the dynasties established in Pontus, Cappadocia, Armenia, and Commagene took pride in tracing their dynasties to the kings of the fallen empire. They encouraged Iranian tradition and religion in opposition to the Greek kings of Pergamon and Antioch. They paid homage to Oromazes, Omanos, Artagnes (Verethraghna), Anaitis, and Mithra. Mazdaism flourished in Armenia in a very corrupt form. It was assimilated to local beliefs and Semitic ideas that had penetrated there from Syria. Aramazd (Ahura Mazda) was recognized as the chief divinity. Spandaramet (Spenta Armaiti), Haurotmaurot (Haurvatat, Ameretat), Anahit, Tir, Mithra, Vahram (Verethraghna) among the good heavenly beings, and Arhmn (Ahriman), Azmad (Aeshma daeva), Druzh (Druj) among the evil are included in the theology. Strabo informs us that the Zoroastrian divinities were worshipped in Armenia, Cappadocia, and throughout Northeastern Asia Minor. He mentions having seen in Cappadocia the image of Omanus, that is, Vohu Manah carried in a procession. The people of Pontus remained partially attached to Zoroastrianism up to the first century, when they exchanged the faith of Zoroaster with that of Jesus. Pausanias (second century ), refers to the Magian rites practised in Lydia in the second century.

The appearance of the Zoroastrian angels Atar, Maongha, Tishtrya, Mithra, Verethraghna, Vata, and others on the coins of the Indo-Scythian kings from the time of Kanishka, in the second century, proves the strong Zoroastrian influence outside Iran.

Zoroastrianism at the close of the Parthian empire. The fact that some of the Parthian kings were favourably inclined to Zoroastrianism did not succeed in saving the Zoroastrian Church from falling into decay. Heresies and scepticism were