Zoroastrianism is an ancient Persian religion that may have originated as early as 4,000 years ago. Arguably the world's first monotheistic ....
Russian-Armenian University
Gad Barnea - on the beginning of Monotheism from Persian Zoroastrianism
Carl von Ossietzky University of Oldenburg
The development of “Indo-European” monotheism was shaped by Indo-Iranian
conceptions, especially the early Zoroastrian tradition.
• This framework gave peoples under Persian imperial influence a model for participation in
divinity, emanation, and a bridge between the one and the many.
• Monotheism developed across a broad spectrum, ranging from remnants of "polytheistic
conceptions" (interpretatio) to differing understandings of the “one God.”
• Before the rise of Islam, monotheism did not enter the calculus as a central principle of faith.
• Islam’s position developed through an evolutionary process that reached from Indo-Iranian
foundation, through Mazdeism, Judaism, and Christianity (in various forms) to the tawḥīd.
• Islam’s tawḥīd is a wholesale rejection of the Indo-Iranian conception. It introduced a new
form of monotheism (strict monotheism) that has shaped the concept to this day.
the eternal god in Egypt was "eternally procreating" and NOT "eternally existing" - Monotheism means "eternally existing."
https://uni-oldenburg.academia.edu/GadBarnea
https://www.mdpi.com/2077-1444/17/9/1092
Anatolia preserved important Mazdean traditions well into the Common era, while the budding miϑra cult established itself in Judea around the time the Fourth Gospel was actively being elaborated—most notably at Caesarea Maritima, where an early Christian community coexisted with the party responsible for one of the earliest Mithraea (ca. 80 CE). This article reexamines the Johannine Prologue against the backdrop of Mazdean traditions, such as miϑra’s emergence in the Roman world as δημιουργός, the concept of the incarnate mąϑra (“divine utterance”), and, especially, the Mazdean eschatological figure of the final saošiiaṇt (restorer of creation)—notions that were integrated by the Johannine community through a process of interpretatio Iohannica to articulate its Christology. Rather than influences from Mithraism, which was at the time in its infancy, or direct textual dependence on Mazdean sources, the article appeals to a convergence of geographical, archaeological, chronological, theological, and linguistic evidence for a shared religious environment where the Johannine Prologue creatively assimilated a coherent network of Mazdean concepts into a thoroughly Jewish theological framework.
At Elephantine Egypt there was an actual "fire holder" to Yahweh - a divine fire - just like Mazdean worship of eternal fire.... https://www.youtube.com/watch?v=vS--T7CVuCY
https://www.youtube.com/watch?v=Rwhu34jLy4E
The cult of miϑra expanded out and westward/southwestward from Anatolia in the second half of the first century CE (Mastrocinque 2017, p. 185) to eventually take root among members of the elite in Rome (see below) and other centers of the empire, easily fitting in socially (Beck 2006, p. 72). Through the intermediary of the Anatolian time capsule, the Roman miϑra cult known as Mithraism assimilated not only the name of the deity but also some key elements from Mazdeism while also maintaining a certain degree of independence—appropriately dubbed perserie by Beck (2006, p. 72)—from its Iranian counterpart. The process of cross-pollination between Mazdeism and the new miϑra cult was certainly complex, multifaceted, and dynamic, as all such cultic assimilations are, and it is largely opaque to us today. It is highly probable, as several scholars have argued, that this cult underwent extensive elaboration and reached initial maturity within the confines of Anatolia and specifically in Commagene (Painter 2000, pp. 207–11).
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Evidence for the worship of miϑra/mitra was already well-established by the mid-second millennium BCE, as can be seen in a treaty between the Mitanni and Hittites concluded around 1380 BCE, where the deity was invoked as a witness to oaths (ANET, 205–6; CIMRM 16; see also Vittmann 1992) and in the Semitic theophoric name mt-r-šm(Ꜥ) (“miϑ/tra has heard”), constructed with the Semitic verb שמע (“to hear”), documented at around the same time (nineteenth dynasty) in Egypt (Barnea 2025c, p. 5; see also Ranke 1935).31 In the fifth century BCE, a maguš by the name of miϑ/trasarā מתרסרה is documented, among several other miϑ/tra theophoric names, on the island of Elephantine in close contact with the Yahwistic community there (Barnea 2025c, p. 5). In Mazdeism and the Avestan tradition, miϑra was associated with vigilance and cosmic oversight, with the Avesta describing him as all-seeing, sleepless, and impossible to deceive, with “a thousand ears” and “ten thousand eyes,” and, intimately, in line with his Vedic heritage, with water. This is most apparent in the yašt to his name, the mihr yašt (Yt 10), where he is described as frat̰.āpəm (“one who fills the waters”) and tat̰.āpəm (“making the waters fall”) (Yt 10:61i–j).Although often associated with the sun, miϑra was not originally identified with the sun god but deeply associated with light and dawn (Cantera 2017, esp. 28–32)—to the point of being, it seems, assimilated with Venus, as described in Herodotus, and thus presented as a feminine deity (Hist. 1.131).32 In later times, miϑra’s western doppelgänger became increasingly identified with the sun as a bona fide sun god (Lahe 2019, pp. 43–44; Beck 2002; for a thorough yet somewhat dated overview, see Lincoln 1982). Finally, miϑra is often associated with two acolyte deities: sraōša (the deity of the liturgical soundscape) and rašnu (the divine judge), which in mature Roman Mithraism were most probably represented by the figures of Cautes and Cautopates (Gordon 2023, p. 454).
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Around the time pro-J was written or within a generation of it, Numenius of Apamea (apud Porphyry) already referred to miϑra matter-of-factly as δημιουργός, labeling him τοῦ πάντων ποιητοῦ, καὶ πατρὸς Mίθρου (“miϑra, maker and father of everything”), and asserting τοῦ κόσμου, ὃν ὁ Mίθρας ἐδημιούργησε (“(of) the cosmos, which miϑra created/made”) (Porphyry, De Antro, 6.12–13).
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Drawing on Achaemenid-era archaeology, Elephantine papyri, and textual criticism, this discussion reveals:
- Why Moses removing his sandals mirrors Zoroastrian priestly ritual
- How the idea of perpetual, undefiled fire enters the Hebrew Bible
- Why the burning bush scene interrupts the original call-of-Moses narrative
- How Persian Yehud reshaped biblical theology after the exile
- Why priestly redactors inserted liturgical authority into Exodus
The first contribution, by Gad Barnea, offers a new and detailed
analysis of P. Berlin 13464 which is famously known as the “Passover papyrus.”
Barnea presents a detailed epigraphic study of the papyrus, including the history
of its previous publications and suggests that since there is no hint of a Passover
or a feast of Maṣṣot being known and observed prior to the Hellenistic period,
another cultic observance could fit the description better. This, according to Bar-
nea, is the Zoroastrian yasna – specifically, the Haoma-drinking ritual intended
to purify those who partake in it. Unlike the Passover or the Maṣṣot festival, this
ritual is well documented in the Achaemenid period and the cultic assimilation
of the Yahwists with Achaemenid-Zoroastrianism was so strong that they had an
’atrwdn – a Zoroastrian fire-altar – in their temple to Yhw.
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The island of Elephantine, facing modern-day Aswan (historical Syene) on the
first cataract of the Nile, hosted a remarkable settlement of migrants from the
Levant during the late-Saite and Achaemenid periods. The founders of this com-
munity had originally arrived at the Syene area from Palestine, most probably in
the middle of the sixth century BCE, still under the rule of the Egyptian twenty-
sixth dynasty.1 Their chief ethnic deity was Yhw(h) – a deity known also from the
Hebrew Bible and a number of ancient inscriptions.2 According to their own
account, prior to the conquest of Egypt by Persian king Cambyses in 526 BCE,3
their forefathers had already built a full-fledged temple to this deity on this im-
portant and already millennia-old Egyptian cultic center. The temple was com-
plete with priests (and priestesses),4 sacrificial offerings, and an altar. Some of
the leaders of this temple-based community were referred to as “priests of Yhw”
( כהניאזייהו ).5 They expended significant resources and a lot of effort building a
temple for their deity,6 claimed that he dwells therein,7 referred to leading members
of the community – both male and female – as “servant of Yhw” ( לחן/הזייהו ),8
had theophoric names based on his and raised funds for his service.9
............
term brzmdnʾ found in this
inscription.20 This Indo-Aryan term – found here transliterated into Aramaic – is
almost certainly related to the term ạrtācā bạrzmaniy found in Xerxes I’s XPh
inscription – i.e., bạrzman with a suffix of place (-dan).21 The term ạrtācā
bạrzmaniy is complex but its basic meaning is: “(and) the Orderyazata character-
ized by the exaltationrite.”22 This syntagm, as it is found in XPh, is governed by
the verb yad- “to worship” and defines the character by which Ahuramazdā and
Artā (the Orderyazata) are to be worshipped – which was now the imperially
sanctioned form of worship according to AZ principles. The stele is dated to June
6–13, 458 BCE – i.e., the seventh year of Artaxerxes I,23 Xerxes I’s son.
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brzmdnʾ is described as having been “built,” it indicates that a cultic structure,
set up according to the AZ concept of bạrzman was functioning at Syene already
at the middle of the fifth century BCE. Such a place would presumably include
the presence of Maguš-priests,24 possibly also a fire-altar and provisions for the
sacred drink haoma and other necessities.
2.2 Magi
The presence of Magi – in contact with the Yahwists at Elephantine – is, in fact,
documented on a legal papyrus from Oct. 30, 434 BCE,25 in which a house is
bequeathed to a certain woman and where a previous real-estate transaction
between Caspians with Iranian names and a Yahwistic family is recorded. These
Magi serve as witnesses to the transaction. They have names that reflect Mazde-
an/Indo-Iranian cultic roots – Mithrasarah and Tāta.26 They lived in proximity to
the Yahwists and seem to have been intimate enough with them to serve as
witnesses for a relatively mundane property transaction.
................
In fact, around the same time
TAD 4.5 was written (using ʾtrwdn), other documents mention a mdbḥʾ in the temple of Yhw (TAD
A4.7:26, 4.8:25) and another document mentions mnḥh with an altar on which it is specifically
to be offered, but the term mdbḥʾ (TAD A4.9:9–10) was used for this case. Moreover, an AZ fire-
altar (ʾtrwdn) is not an altar in the sense this term is generally understood. It is a fire holder for
the purposes of veneration – nothing is offered on it or consumed by its fire. It must be kept
pure – it cannot be used to “consume” an offering and cannot be confused with an incense altar.
yhw יהו the god, and the ʾtrwdn אתרודן . the fire-altar, are all mentioned within
the same immediate context
..................
In actuality, fire already possesses an important place in older Israelite beliefs
and religion, as reflected in biblical sources predating the Persian period. Thus,
fire is at times an aspect of YHWH’s theophanies as, for example, at the burning
bush (Exod 3:2) where the messenger of YHWH or YHWH himself (cf. v. 4) ap-
peared in the fire, and at Horeb (Deut 5:4, 19), where YHWH speaks out of the
fire. Pillars of cloud and fire accompanied the Israelites during their wandering
in the wilderness (Exod 13:21). The connection revealed by these instances be-
tween YHWH and fire made the Israelite religion a convenient platform for ab-
sorbing aspects of the Persian concept of fire.
....................
the first person to bear a Yahwistic name in the literature
was Joshua, and that was only after his name was changed by Moses from הושע
to יהושע .
Understanding Elephantine, c. 550-399 BC - The Jewish Colony at the Edge of the Persian Empire (provisional title)
Gad Barnea
2027, Palgrave Macmillan (Forthcoming)
This is, by far, the richest, most variegated and most comprehensive
witness to Jewish life prior to the Hellenistic period.




I am totally ignorant of what you’ve laid out. I’m captivated and would like to read more. I want to read the book you’ve mentioned. Any place else I should look for more info?
The Haunting Melody:Psychoanalytic Experiences in Life and Music is a 1953 book by psychoanalyst Theodor Reik (1888–1969), a prominent early student of Sigmund Freud
https://archive.org/details/hauntingmelody0000unse
If you allow me to share - I don't want to "spam" but I grew up in Minneapolis where music training was taken very seriously (must have been the very long cold winters). I started music training at age 3 and classical piano at age five. Turns out early music training increases the corpus callosum that integrates the right and left brain.
But by age 15 I was taking "adult" music theory and I noticed a logical error. I was also training with a University music professor in private lessons (ear training, orchestration, music composition). He said "Oh that's just logarithms."
OK but my dad was a serious lawyer and I took logic seriously - and I stuck to my "guns" so to speak. I thought I had discovered a great secret to reality and my music teachers began giving me some mystic books and philosophy of science, etc.
My 1st year of college I went to Hampshire and I took quantum physics from Herbert J. Bernstein - (he designed NASA's quantum teleportation system but he also collaborated with Anton Zeillinger who got the Nobel prize in 2022 on nonlocality).
Anyway - suddenly I noticed the SAME logical secret I had discovered from my music theory class!! I kept this to myself but I wrote home about it - who was I? Just an undergrad but again I stuck to "my guns" and I pursued it.
My theory was that this secret to basic music explains the foundation of reality - and also harmonizes reality. Anyway - I was in a music composition degree at University of Wisconsin Madison but I was also protesting all the time on social environmental justice. My professor claimed my transcription of a Schoeberg piano sonata to string quartet was "communist" - he called me in to a meeting to say this and to order me to redo my past assignments that already had gotten "As" and Bs." I was protesting a lot nearby the music building so I put two and two together - he and his co-professor had gone through Princeton and bragged that we could all go to Princeton. They were into computer avant-garde music and I didnt' realize that was a whole Anti-Communist CIA propaganda "freedom" thing. hahaha
So I did my undergraduate in "sustainability" but determined to pursue my music secret - I noticed a qigong master Effie P. Chow giving a demonstration. I was skeptical but thought this might be the secret I was looking for. I asked for "Half off" the price - and brought my gf - we paid $10 each. Sure enough after she filled the room with qi and had us make "qi balls" I felt a very strong force - magnetic force pushing the centers of my hands apart. A security guard wandered in at St. Mary's University - Minneapolis - asking what was going on in there since the fuse got blown in the room behind us! The Chinese lady was small and I was hooked.
I found John Beaulieu's book on "Biosonics" - he was a Ph.D. but in psychiatry but he ended up training in music tuning as healing energy - using tuning forks. Sure enough he explained the secret of Qi energy was the SAME secret I had discovered.
Now I was off the races and I wrote a monograph that got me into graduate school for Liberal Studies at U of Minnesota - self-designed. I did my master's thesis on what I called "sound-current nondualism." But I had to test it out! A qigong master did a presentation at my University spiritual healing class and I had done enough research to realize he was the real deal. He works with Mayo clinic doctors - his name is Chunyi Lin and he has the http://springforestqigong.com clinic
So I took his classes to finish my degree - through the African Studies Department! Self-directed based on the racial Contract book - that Platonic philosophy as the "great chain of being" from equal-tempered tuning logarithms with inverse exponential growth for the elite is inherently racist and also promotes eugenics.
I then experienced seriously mind-body transformation and I could feel the center of my brain. I saw ghosts that Chunyi Lin was healing - and I had telepathy and telekinesis and I did serious healing - with no touching.
But the energy was too strong and out of control and I experienced a spacetime vortex! I stopped practicing seriously after that (by serious I mean celibacy also has to be maintained both mentally and physically).
I went into a "dirty tantra" practice and my goal was to cause a global revolution out of Minneapolis via free love psychic healing energy. I sat in full lotus in public all the time while I read one scholarly book a day and had psychic energy healing experiences with "strangers." I called this "Etherealize Pranarchy!" (a pun on Prana and Ether and anarchy and realize).
OK... then I did lots of free research posted online - you can find that at my academia edu site. https://independent.academia.edu/hempeldrew