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The third basic Zoroastrian doctrine was that, following 660 B.C., would appear a great virgin-born savior, prophet, or Angel-Messiah, at the close of three consecutive millenniums. These concepts were taken directly from astrology and astronomy and later personified as if were a real person. Every Aryan (Gentile) nation had their own adaptation from the stars but Zoraster's influence made his the most prolific. On one of Bet Emet's web-sites I have documented countless examples with more than sufficient bibliographies and references to prove the point beyond any reasonable doubt [http://paganizingfaithofyeshua.netfirms.com].
According to such Zoroastrian eschatology in 341 A.D., the great Hushedar was due; in 1341, the greater Hushedar-Mah would come; and in 2341, the greatest of all, the Soshans, would, after defeating all enemies at the final Armageddon, conduct the Last Judgment, and inaugurate the Kingdom of Saints, which would consist of a New Heaven and a New Earth, after the old had passed away in a cosmic holocaust.
We should note that Zoroastrianism was a universalist religion; for even the most wicked of men, after fearful refinement in a river of molten metal, would finally emerge as saints into an eternity of peace and glory.
Zoroastrianism included other important tenets; but these constitute its basic contributions to world-religion. By 510 B.C., Darius the Great Hystaspes, the son-in-law of Cyrus, ruled which stretched from Libya and Greece to the center of India, a territory comprising two million square miles and twenty-three nations. Throughout this vast complex, theology of Zoroaster exercised a potent and pervasive influence, and some of its elements became integral in Grecian Stoicism, in the creeds of the mystery cults, the tenets of the Jewish Chasids, and the speculative synthesis of the Orphic-Pythagorean brotherhoods. As you can see both the Pharisees as well as the Essenes were influenced by such a system and "borrowed" extensively from it in their writings. In the trappings of noisy and pagan solemnity, it is set forth in splendor in the Sixth Book of Virgil's Aeneid, composed in the first century, B.C., and in Dante's Purgatorio and Paradiso, composed in the fourteenth century, A.D. These concepts became the common heritage of the western world and would shape much of what Gentile Western Christianity accepts as "Divine" today; sadly it is not!
