Maintaining the Family Unit

unable to retain private counsel, may be unable to escape more serious consequences for acts that may be less serious. The dilemma facing reformers of the juvenile court revolves around the obvious: Avoid labeling juveniles who do not deserve the label of delinquent and, at the same time, prevent the juvenile court from becoming so informal that those who are a threat to the community remain at large. This is a much bigger challenge than it might initially appear to be. Juvenile court systems throughout the nation have struggled with this issue historically and at present.

Maintaining the Family Unit The concept that a child should remain in the family unit whenever possible is another basic element of the Uniform Juvenile Court Act. The child and family are not to be separated unless there is a serious threat to the welfare of the child or society. However, once there is an established necessity for removing the child, the juvenile court must have the power to move swiftly in that direction. Determining exactly when it is necessary to remove the child is not, of course, an easy task. Child protective service (CPS) employees and the juvenile court system are typically very careful not to label acts as child abuse and intervene in family dynamics unless all efforts to maintain the family unit have failed and/or the circumstances are clearly harmful to the child. Careful investigation of the total family environment and its effect on the juvenile is typically required in cases of suspected abuse, neglect, and delinquency. Removal may be permanent or may include an option to return the child if circumstances improve. Careful consideration is given to the family’s attitudes toward the child and the past record of relationships among other family members.

Although most of us would agree that it is generally desirable to maintain the family unit, there are certainly circumstances when removal is in the best interests of both the minor and society (see In Practice 6.2). The welfare of the child is clearly jeopardized by keeping him or her in a family where gross neglect, abuse, or acts of criminality occur. The emphasis placed on maintaining the integrity of the family unit at times seems to be taken so seriously by juvenile court judges and other juvenile justice practitioners that they maintain family ties even when removal is clearly the better alternative.

Preserving Constitutional Rights in Juvenile Court Proceedings The Uniform Juvenile Court Act provides judicial procedures so that all parties are assured of fairness and recognition of legal rights. The early philosophy of informal hearings void of legal procedures and evidentiary standards has a limited place in the modern juvenile justice system. The application of due process standards has not deterred the court from its rehabilitative pursuits. If the issue is delinquency and the act for which the child has been accused is theft, the procedural rules of evidence should support the allegation, and the result would be an adjudication of delinquency. If the evidence does not support the allegation, no adjudication of delinquency should occur. In an informal hearing where there is an absence of established guilt and where an adjudication of delinquency is based on the attitude of the child, the types of peers with whom that child associates, or his or her family’s condition, the rights of the juvenile and perhaps other parties have been violated. The philosophy of a fair hearing, where constitutional rights are recognized and enforced and where a high standard of proof for establishing delinquency is strictly imposed, has been generally established in juvenile court acts since 1967, when the U.S. Supreme Court decided in the Gault case (In re Gault, 1967) that due process (observing constitutional guarantees and rules of exclusion) was generally required in juvenile court adjudicatory proceedings. Informality is generally accepted in postadjudicatory hearings on disposition of the juvenile and is often permitted in prehearing stages. The adjudicatory hearing for delinquency must, however, be based on establishing beyond a reasonable doubt (with as little doubt as possible) that the allegations are supported by the admissible evidence.

In Practice 6.2: Woman Arrested for Starving Her Children A Dawsonville woman was arrested early last month for reportedly starving her children and allowing her toddler to wander away from

 

 

her residence.

The woman, Susan Diane Neeley, 34, was arrested Dec. 8 on three counts of cruelty to children and one count of reckless conduct.

According to Sheriff Jeff Johnson, Neeley is accused of willingly depriving her three children of necessary sustenance to the extent that the children’s health and well-being were jeopardized. Johnson said the arrest stemmed from a missing juvenile call that occurred on Dec. 7.

The ages of the children were not released.

Neeley is also accused of allowing her toddler daughter to wander approximately 1 1/2 miles away from the residence, Johnson said.

“The child was out after dark on an evening with a temperature of 52 degrees,” Johnson said. “The child’s two siblings, who went to search for the toddler, were also missing. All were located at another residence.”

When located, the toddler was found soaking wet, apparently from falling into a creek. Neeley was released on a $30,000 bond on Dec. 12.

S o u rc e :S o u rc e : Dean, A. (2017, January 4). Woman arrested for starving her children. Dawson County News.

Questions to Consider 1. True or False: The abuse would not have been discovered if the police had not received a missing child call. 2. Multiple Choice: In this situation, the toddler child would be classified by juvenile court as which of the following?

a. Delinquent b. Abused/neglected c. Status offender d. Child in need of supervision

3. In your opinion is removal of the child appropriate? Would you remove all children in the home or only the toddler?

The general purpose of juvenile court acts, then, is to ensure the welfare of juveniles while protecting their constitutional rights in such a way that removal from the family unit is accomplished only for a reasonable cause and in the best interests of the juvenile and society. A review of your state’s juvenile court act should reflect these basic goals.

Scope In addition to the basic themes discussed previously, all juvenile court acts define the ages and subject matter (conduct) within the scope of the court.

Age Section 2 of the Uniform Juvenile Court Act defines a child as a person who is under the age of 18 years, who is under the age of 21 years but who committed an act of delinquency before reaching the age of 18 years, or who is under the age of 21 years and committed an act of delinquency after becoming 18 years of age but who is transferred to the juvenile court by another court having jurisdiction over him or her (National Conference of Commissioners on Uniform State Laws, 1968, sec. 2).

As stated in Chapter 2, both upper and lower age limits vary among the states (see your state’s code). The Uniform Juvenile Court Act establishes the age of 18 as the legal age at which actions of an illegal nature will be considered criminal and the wrongdoer will be considered accountable and responsible as an adult. Prior to the 18th birthday, illegal activities will be considered acts of delinquency, with the wrongdoer processed by the juvenile court in a way that removes the taint of criminality and punishment and substitutes treatment, training, and rehabilitation in its place. The Uniform Juvenile Court Act allows two exceptions regarding the legal jurisdictional age of 18 years. Section 2(1)(iii) states that a person under the age of 21 years who commits an act of delinquency after becoming 18 years of age can be transferred to the juvenile court by another court having jurisdiction and, therefore, would be

 

 

accorded all of the protection and procedural guidelines of the juvenile court. Section 34 allows for a transfer to other courts of a child under 18 years of age if serious acts of delinquency are alleged and the child was 16 years of age or older at the time of the alleged conduct (National Conference of Commissioners on Uniform State Laws, 1968, sec. 34). There are stringent guidelines to follow before a waiver to adult court jurisdiction may be permitted. Waivers of juvenile jurisdiction are occurring more frequently and are discussed later in this chapter.

In establishing the age of 18 years as the legal break point between childhood and adulthood, almost all states are consistent with the Uniform Juvenile Court Act, as noted in Table 6.3.

Table 6.3 Upper Age of Original Juvenile Court Jurisdiction, 2015

State Age 15 Age 16 Age 17

Number of States 2 7 42

Alabama X

Alaska X

Arizona X

Arkansas X

California X

Colorado X

Connecticut X

Delaware X

District of Columbia X

Florida X

Georgia X

Hawaii X

Idaho X

Illinois X

Indiana X

Iowa X

Kansas X

 

 

Kentucky X

Louisiana X

Maine X

Maryland X

Massachusetts X

Michigan X

Minnesota X

Mississippi X

Missouri X

Montana X

Nebraska X

Nevada X

New Hampshire X

New Jersey X

New Mexico X

New York X

North Carolina X

North Dakota X

Ohio X

Oklahoma X

Oregon X

Pennsylvania X

Rhode Island X

 

 

South Carolina X

South Dakota X

Tennessee X

Texas X

Utah X

Vermont X

Virginia X

Washington X

West Virginia X

Wisconsin X N o t e :N o t e : Table information is as of the end of the 2015 legislative session. • A juvenile is a youth at or below the upper age of original jurisdiction in a state. • The upper age of jurisdiction is the oldest age at which a juvenile court has original jurisdiction over an individual for law-violating behavior. • State statutes define which youth are under the original jurisdiction of the juvenile court. These definitions are based primarily on age criteria. In most states, the juvenile court has original jurisdiction over all youth charged with a criminal law violation who were below the age of 18 at the time of the offense, arrest, or referral to court. Many states have higher upper ages of juvenile court jurisdiction in status offense, abuse, neglect, or dependency matters—often through age 20. • Many states have statutory exceptions to basic age criteria. The exceptions, related to the youth’s age, alleged offense, and/or prior court history, place certain youth under the original jurisdiction of the criminal court. This is known as statutory exclusion. • In some states, a combination of the youth’s age, offense, and prior record places the youth under the original jurisdiction of both the juvenile and criminal courts. In these situations where the courts have concurrent jurisdiction, the prosecutor is given the authority to decide which court will initially handle the case. This is known as concurrent jurisdiction, prosecutor discretion, or direct filing. • Since 1975 eight states have changed their age criteria. Alabama raised its upper age from 15 to 16 in 1976 and from 16 to 17 in 1977; Wyoming lowered its upper age from 18 to 17 in 1993; New Hampshire and Wisconsin lowered their upper age from 17 to 16 in 1996; Rhode Island lowered its upper age from 17 to 16 and then raised it back to 17 again 4 months later in 2007; Connecticut passed a law in 2007 to raise its upper age from 15 to 17 gradually from 2010 to 2012; Illinois raised its upper age for misdemeanors from 16 to 17 in 2010; Massachusetts raised its upper age from 16 to 17 in 2013; Illinois raised its upper age for most felonies from 16 to 17 in 2014; and New Hampshire raised its upper age from 16 back to 17 in 2015. S o u rc e :S o u rc e : Office of Juvenile Justice and Delinquency Prevention (2016).

States may also establish higher age limits in cases of status offenders and abuse, neglect, and dependency—typically through the age of 20 years. In addition, courts may retain jurisdiction after the age of adulthood if the child is serving a disposition in juvenile court. Some states also exclude married or emancipated youth from juvenile court jurisdiction. A total of 36 states allow juvenile court to maintain jurisdiction until the child’s 21st birthday in cases where the child is under juvenile court supervision for delinquency at the time of the 18th birthday (OJJDP, 2003) (as noted in Table 6.4). As we have indicated elsewhere, there is no clearly established minimum age set by juvenile courts with respect to their jurisdiction, although 16 states have attempted to identify a limit. In Table 6.5, we see that children as young as 6 years of age are allowed into the juvenile justice system in North Carolina.

Table 6.4 Extended Age of Juvenile Court Jurisdiction, 2015

State Age18 Age 19

Age 20

Age 21

Age 22

Age 24

Full Term ofDisposition Order

 

 

Number of States 2 4 36 1 1 4 3

Alabama X

Alaska X

Arizona* X

Arkansas X

California X

Colorado X

Connecticut X

Delaware X

District of Columbia X

Florida X

Georgia X

Hawaii X

Idaho X

Illinois X

Indiana X

Iowa X

Kansas X

Kentucky X

Louisiana X

Maine X

Maryland X

Massachusetts X

 

 

Michigan X

Minnesota X

Mississippi X

Missouri X

Montana X

Nebraska X

Nevada** X

New Hampshire X

New Jersey X

New Mexico X

New York X

North Carolina X

North Dakota X

Ohio X

Oklahoma X

Oregon X

Pennsylvania X

Rhode Island X

South Carolina X

South Dakota X

Tennessee X

Texas X

Utah X

Vermont X

 

 

Virginia X

Washington X

West Virginia X

Wisconsin X

Wyoming X N o t e s :N o t e s : Extended jurisdiction may be restricted to certain offenses or juveniles.

* Arizona statute extends jurisdiction through age 20, but a 1979 state supreme court decision held that juvenile court jurisdiction terminates at age 18.

*** The Nevada statute extends jurisdiction until the full term of the disposition order for sex offenders.Table information is as of the end of the 2015 legislative session. • Juvenile court authority over a youth for dispositional purposes in delinquency matters may extend beyond the upper age of original jurisdiction. • Through extended jurisdiction mechanisms, legislatures enable the court to provide sanctions and services for a duration of time that is in the best interests of the juvenile and the public, even for older juveniles who have reached the age at which original juvenile court jurisdiction ends. • An upper age of 18 means that the juvenile court loses jurisdiction over a child when they turn 19; an upper age of 19 means that a juvenile court loses jurisdiction when a child turns 20; and an upper age of 20 means that a juvenile court loses jurisdiction over a child when they turn 21. • Extended jurisdiction may be restricted to certain offenses or juveniles (such as violent offenses, habitual offenders, and juveniles under correctional commitment). • In some states, the juvenile court may actually impose adult correctional sanctions on certain adjudicated delinquents that extend the term of confinement well beyond the upper age of juvenile jurisdiction. Such sentencing options are included in the set of dispositional options known as blended sentencing. • In Alaska, jurisdiction can extend for an additional one-year period if it is in the best interests of the person and the person consents. • Mississippi law states that juveniles charged with robbery, arson, and drug offenses can remain in the juvenile justice system. S o u rc e :S o u rc e : Office of Juvenile Justice and Delinquency Prevention (2016).

Table 6.5 Upper and Lower Age of Juvenile Court Delinquency and Status Offense Jurisdiction, 2015

State Delinquency Jurisdiction Status Jurisdiction

Lower Age Upper Age Lower Age Upper Age

Alabama NS 17 NS 17

Alaska NS 17 NS 17

Arizona 8 17 NS 17

Arkansas 10 17 Birth 17

California NS 17 NS 17

Colorado 10 17 NS 17

 

 

Connecticut 7 17 7 17

Delaware NS 17 NS 17

District of Columbia NS 17 NS 17

Florida NS 17 NS 17

Georgia NS 16 NS 17

Hawaii NS 17 NS 17

Idaho NS 17 NS 17

Illinois NS 17 NS 17

Indiana NS 17 NS 17

Iowa NS 17 NS 17

Kansas 10 17 NS 17

Kentucky NS 17 NS 17

Louisiana 10 16 NS 17

Maine NS 17 NS 17

Maryland 7 17 NS 17

Massachusetts 7 17 6 17

Michigan NS 16 NS 17

Minnesota 10 17 NS 17

Mississippi 10 17 7 17

Missouri NS 16 NS 17

Montana NS 17 NS 17

Nebraska NS 17 NS 17

Nevada NS 17 NS 17

New Hampshire NS 17 NS 17

 

 

New Jersey NS 17 NS 17

New Mexico NS 17 NS 17

New York 7 15 NS 17

North Carolina 6 15 6 17

North Dakota 7 17 NS 17

Ohio NS 17 NS 17

Oklahoma NS 17 NS 17

Oregon NS 17 NS 17

Pennsylvania 10 17 NS 17

Rhode Island NS 17 NS 17

South Carolina NS 16 NS 16

South Dakota 10 17 NS 17

Tennessee NS 17 NS 17

Texas 10 16 10 16

Utah NS 17 NS 17

Vermont 10 17 NS 17

Virginia NS 17 NS 17

Washington* NS 17 NS 17

West Virginia NS 17 NS 17

Wisconsin 10 16 NS 17

Wyoming NS 17 NS 17 N o t e s :N o t e s : Table information is as of the end of the 2015 legislative session. NS = lower age not specified.

* In Washington the lower age of delinquency jurisdiction is applied through a state juvenile court rule, which references a criminal code provision establishing the age youth are presumed to be incapable of committing crime. • The upper age of jurisdiction is the oldest age at which a juvenile court has original jurisdiction over an individual for law-violating behavior. An upper age of 15 means that the juvenile court loses jurisdiction over a child when they turn 16; an upper age of 16 means that a juvenile court loses jurisdiction when a child turns 17; and an upper age of 17 means that a juvenile court loses jurisdiction over a child

 

 

when they turn 18. • State statutes define which youth are under the original jurisdiction of the juvenile court. These definitions are based primarily on age criteria. In most states, the juvenile court has original jurisdiction over all youth charged with a criminal law violation who were below the age of 18 at the time of the offense, arrest, or referral to court. Some states have higher upper ages of juvenile court jurisdiction in status offense, abuse, neglect, or dependency matters—often through age 20. • Many states have statutory exceptions to basic age criteria. The exceptions, related to the youth’s age, alleged offense, and/or prior court history, place certain youth under the original jurisdiction of the criminal court. This is known as statutory exclusion. • In some states, a combination of the youth’s age, offense, and prior record places the youth under the original jurisdiction of both the juvenile and criminal courts. In these situations where the courts have concurrent jurisdiction, the prosecutor is given the authority to decide which court will initially handle the case. This is known as concurrent jurisdiction, prosecutor discretion, or direct filing. • Since 1975 eight states have changed their age criteria. Alabama raised its upper age from 15 to 16 in 1976 and from 16 to 17 in 1977; Wyoming lowered its upper age from 18 to 17 in 1993; New Hampshire and Wisconsin lowered their upper age from 17 to 16 in 1996; Rhode Island lowered its upper age from 17 to 16 and then raised it back to 17 again 4 months later in 2007; Connecticut passed a law in 2007 to raise its upper age from 15 to 17 gradually from 2010 to 2012; Illinois raised its upper age for misdemeanors from 16 to 17 in 2010; Massachusetts raised its upper age from 16 to 17 in 2013; Illinois raised its upper age for most felonies from 16 to 17 in 2014; and New Hampshire raised its upper age from 16 back to 17 in 2015. S o u rc e :S o u rc e : Office of Juvenile Justice and Delinquency Prevention (2016).

Other states rely on case law or common law in determining the lower age limit. They presume that children under a certain age cannot form mens rea and are exempt from prosecution and sentencing (OJJDP, 2003). Just as there have been few clear guidelines for processing youth in matters of delinquency, there have been vague guidelines for determining the age youth may be found to be abused or neglected.

Delinquent Acts The Uniform Juvenile Court Act clearly limits the definition of delinquency by stating, in essence, that a delinquent act is an act designated as a crime by local ordinance, state law, or federal law. Excluded from acts constituting delinquency are vague activities, such as incorrigibility, ungovernability, habitual disobedience, and other status offenses, which are legal offenses applicable only to children and not to adults. At the time when the Uniform Juvenile Court Act was drafted in 1968, many states legally defined delinquency as encompassing a broad spectrum of behaviors. The proposal by the drafters of the Uniform Juvenile Court Act excluded the broader definition of activities labeled as delinquent and focused only on violations of laws that are applicable to both adults and children. This narrow interpretation was consistent with the legalistic trend occurring during the latter 1960s. By narrowing the legal definition of delinquency, the Uniform Juvenile Court Act did not ignore other types of activities that fall within the court’s jurisdiction but placed these activities outside the realm of delinquent acts. A child who is “beyond the control of his parents,” “habitually truant from school,” or “habitually disobedient, uncontrolled, wayward, incorrigible, indecent, or deports himself or herself as to injure or endanger the morals or health of themself [sic] or others” was at one time considered to be delinquent in some states (Indiana Code Annotated, 31-37-1-1 to 31-37-2-6, 1997). The number of states with such a broad definition of delinquency is decreasing. A major difficulty with including these vague activities within the delinquent behavior category concerns the issue of who defines what is incorrigible, indecent, or habitual misconduct and the nature of the standard used to determine this behavior. These statutory expressions and a number of others like them have invited challenge on the grounds that they are unconstitutionally vague. There are no standardized definitions for habitual, wayward, incorrigible, and so on. As a result, such charges in conjunction with delinquency are inevitably challenged in the courts.

It is interesting to note that prior to the development of the Uniform Juvenile Court Act in 1968, several states had already started restricting the definition of delinquency to include only those activities that would be punishable as crimes if committed by adults. For example, in New York under the pre-1962 Children’s Court Act, the term juvenile delinquency included ungovernability and incorrigibility. However, in 1962, the Joint Legislative Committee on Court Reorganization, which drafted the Family Court Act (New York Sessions Laws, vol. 2, 3428, 3434, McKinney, 1962), developed the concept of a person in need of supervision to cover noncriminal status offenses, and the term juvenile delinquent was narrowed to include only persons over 7 and under 16 years of age who commit any act that, if committed by an adult, would constitute a crime. With a more specific definition of delinquency, it was inevitable that due process procedures, rules of evidence, and constitutional rights would emerge as important issues in Supreme Court decisions involving the rights of juveniles in delinquency proceedings. As the states moved toward a

 

 

more specific definition of delinquency, additional appellate decisions were rendered regarding “due process and fair treatment.” The effect of this narrow interpretation of delinquency has been the advent of an adjudicatory process that is more formalized and that ensures and protects the juvenile’s procedural and constitutional rights. This trend is clearly consistent with the spirit behind the creation of the Uniform Juvenile Court Act. Some states even list all forms of conduct subject to juvenile court jurisdiction in one general category (Louisiana Law, Children’s Code, 2012; Montana Code Annotated, Title 41, 2011; Wisconsin Code, ch. 938, 2011).

Section 2(3) of the Uniform Juvenile Court Act indicates that an adjudicated delinquent is in need of “treatment or rehabilitation.” The development of narrower definitions of delinquency and more formalized “due process models” is not intended to cause the juvenile court to abandon rehabilitation and treatment. This philosophy was stated as early as 1909, when it was pointed out that “the goal of the juvenile court is not so much to crush but to develop, not to make the juvenile a criminal but a worthy citizen” (Consolidated Laws of New York Annotated, bk. 29A, art. 7; McKinney, 1975). This initial concept of rehabilitation and treatment has been affirmed in many decisions and is summarized briefly by the Supreme Court case In re Gault, where the Court reaffirms the original juvenile court philosophy that “the child is to be ‘treated’ and ‘rehabilitated’ and the procedures, from apprehension through institutionalization, are to be ‘clinical’ rather than ‘punitive’” (Faust & Brantingham, 1974, pp. 369–370). It is important to remember that although the juvenile court operates under the “treatment and rehabilitation” concept, the court is also charged with protecting the community against unlawful and violent conduct. To fulfill this obligation, the court may resort to incarceration or imprisonment. This clash between the rehabilitative ideal and the clear, present necessity to protect the community in certain situations has been described as the “schizophrenic nature” of the juvenile court process (Consolidated Laws of New York Annotated, bk. 29A, art. 7; McKinney, 1975).

It is clear that a majority of the states have moved toward a narrower definition of delinquency. Inherent in this trend is the movement toward formalizing the legal procedures and processes afforded to the accused delinquent. The importance of this trend is twofold. First, legal definitions of delinquency have become more standardized and by law require a violation or attempted violation of the criminal code. Second, the process of proving the allegation of delinquency may include only the same types of evidentiary materials that would be admitted if the same charges were levied against an adult. This is a considerable change from past practices in many juvenile courts, where much of the evidentiary material that was introduced to prove an act of delinquency was basically irrelevant material concerning the juvenile’s family, peers, school behavior, and other information about his or her environment. The establishment of reasonable proof that the juvenile did violate the law was lost in the process. The case was often weighed and decided on factors other than establishing, beyond a reasonable doubt, that the juvenile committed the act of which he or she had been accused. The juvenile court is a court of law. The juvenile adjudicatory process and the juvenile court must be totally dedicated to working within a legal framework that is conducive to reaching the truth and serving the ends of justice. To do otherwise would result in what is best described in an often-quoted passage of the Kent decision where the U.S. Supreme Court Justice Abe Fortas stated, “There is evidence . . . that the child receives the worst of both worlds; that he gets neither the protections accorded to adults nor the solicitous care and regenerative treatment postulated for children” (Kent v. United States, 383 U.S. 541, 546, 1966).

Without a doubt, there is a place in the juvenile justice system for consideration of the adjudicated delinquent’s family and his or her environment. However, such consideration should be given only after an adjudication of delinquency rather than used as the basis for adjudication. For instance, suppose that as an adult you have been accused of “breaking and entering” and that throughout the pretrial process and during the course of the trial nearly all of the evidence and information introduced focuses on your family, your associations, your attitude, and your overall environment. Furthermore, only a minimum amount of court time and effort is devoted to establishing beyond a reasonable doubt that you did in fact violate the law by breaking and entering, and even then most of this evidence is hearsay, not subjected to cross-examination, and based on belief rather than proof. Yet you are convicted. Such cases were fairly common in the juvenile justice system until the Gault decision in 1967. The focus on due process to protect the accused juvenile’s constitutional rights is as important as determining whether the act was committed by the accused. The legal issue of delinquency must be determined not on the basis of a social investigation describing the minor’s environment but rather on the basis of whether the evidence supports or denies the allegation of delinquent acts.

 

 

Unruly Children Section 2(4) of the Uniform Juvenile Court Act defines an unruly child as a child who does the following:

1. While subject to compulsory school attendance is habitually and without justification truant from school 2. Is habitually disobedient of the reasonable and lawful commands of his parent, guardian, or other custodian

and is ungovernable 3. Has committed an offense applicable only to a child 4. In any of the foregoing is in need of treatment or rehabilitation

At one time, a majority of states included these activities in the delinquent behavior category, which often resulted in the official label of delinquent and led to the possibility of being incarcerated in a juvenile correctional institution for treatment and rehabilitation. The Uniform Juvenile Court Act recognizes that such activities may require the aid and services provided by the juvenile court but also recognizes that these minors should not be included in the delinquent category. According to Section 32 of the Uniform Juvenile Court Act, unruly children cannot be placed in a correctional institution unless the court finds, after a further hearing, that they are not amenable to treatment or rehabilitation under a previous noncorrectional disposition.

The unruly child is generally characterized by activities that are noncriminal or minor violations of law. Types of offenses, such as curfew violations and running away from home, are referred to as status offenses (acts that are offenses only because of the age of the offender). If the same acts were committed by an adult, they would not be violations of law. A substantial number of states have separated the types of activities described as unruly by the Uniform Juvenile Court Act from delinquency and have placed them in the nondelinquent category of in need of supervision (New York Family Court Act, 712[a]; McKinney, 1999; North Carolina Code, 7b-1501, 2010; Ohio Revised Code § 2151.022, 2011; Texas Family Code, Title 3, Juvenile Justice Code, ch. 51[15], 2011). Table 6.6 describes the various titles used to classify unruly children in U.S. states.

Table 6.6 Status Offender Classification, 2013

State In Need of Supervision*

Status Offender

In Need of Services**

In Need of Aid, Assistance or Care***

Unruly No SpecificClassification Other

Number of States 12 11 12 4 3 3 15

Alabama X X

Alaska X

Arizona X

Arkansas X

California X

Colorado X X

Connecticut X

 

 

Delaware X

DC X

Florida X

Georgia X

Hawaii X

Idaho X

Illinois X X

Indiana X

Iowa X X

Kansas X

Kentucky X

Louisiana X

Maine X

Maryland X

Massachusetts X

Michigan X

Minnesota X X

Mississippi X

Missouri X

Serial Killers And The Media

The many questions associated with serial murder investigation bring about criticism and public and media pressure. There is a globalization perspective to a serial murder investigation. Identify and discuss some of the factors that affect investigative tools and approaches used by law enforcement here and abroad. Is this affected by media pressure and actions or by public criticism?

Your response should include current and credible research to support your claims and should be 1000 words or more in length (3–4 pages).

The informational paper needs to:

  • Include a title page with full name, class name, section number, and date.
  • Include an introductory and concluding paragraph and demonstrate college-level communication through the composition of original materials in Standard English.
  • Be double-spaced in Arial or Times New Roman in 12 point font size.
  • Use examples to support your discussion.
  • Viewpoint and purpose should be clearly established and sustained.
  • Your writing should be well ordered, logical and unified, as well as original and insightful.
  • Include a reference page citing all sources on a separate reference page at the end of your paper and cited within the body of your paper using APA format.

Click here to view and use the Unit 4 Checklist

Render Unto Caesar

JURI 600

Essay 1 Instructions

 

In response to a rise in violence, the state of Wisconsin passes a law that enhances the penalty for any offense committed against a victim where the crime is committed “because of hatred for the victim’s race, sex, or religion.”

 

Taking into consideration that hating your brother is prohibited in both the Old and New Testaments, explain whether this “hate crimes” enhancement is a proper exercise of the civil government’s jurisdiction according to the biblical worldview discussed in the class materials.

 

Your essay must be at least 3–5 pages of research in current Bluebook format. It must include at least 3 scholarly sources in addition to the course textbook and the Bible.

 

Submit Essay 1 by 11:59 p.m. (ET) on Sunday of Module/Week 3.

Essay Rubric

 

Criteria Levels of Achievement
Content

(70%)

Advanced

92-100%

Proficient

84-91%

Developing

1-83%

Not Present Total
Issue Statement 11.5 to 12.5 points:

Clearly captures the very essence of the issue, skillfully incorporates all relevant elements of the issue, and lays the foundation for flawless analysis.

10.5 to 11 points:

Accurate, well-stated, concise, firm basis for analysis.

1 to 10 points:

Promising, but slightly off point; may ramble; may make assumptions. Unclear with possible vague terms. Provides little basis for later analysis.

0 points

Not present

 
Rule Statement 36.5 to 40 points:

Flawless statement of the black letter law. Includes relevant and novel laws.

33.5 to 36 points:

Accurate, well-stated, relevant, and inclusive of all rules referred to in the analysis.

1 to 33 points:

Accurate, well-stated, may include some extra rules or not include some novel rules. Only includes key rules, some rules misstated.

0 points

Not present

 
Analysis 36.5 to 40 points:

Skillfully incorporates law into a smooth and inevitable flow of inarguable logic, no gaps in logical flow.

33.5 to 36 points:

Thoughtful exploration of the issue, alternatives appropriately explored, every relevant element explored.

1 to 33 points:

Explores main points of rules, may get slightly off point, obvious alternatives explored, and clear reasoning. Main points of rules explored but slightly off point, alternatives poorly explored, and some reasoning hard to follow.

0 points

Not present

 
Conclusion 11.5 to 12.5 points:

Concise, accurately sums up discussion, and identifies thoughtful insights into the application of the rule to the issue.

10.5 to 11 points:

Straightforward answer to the question presented in the issue.

1 to 10 points:

May restate the obvious or include needless information. Redundant, introduces new information, or is too short or too long.

0 points

Not present

 
Structure (30%) Advanced

92-100%

Proficient

84-91%

Developing

1-83%

Not Present Total
Formatting and Length 20.5 to 22.5 points:

Meets current Bluebook formatting and is 3–5 pages. Includes at least 3 references in addition to the course textbook and Bible.

19 to 20 points:

Mostly meets Bluebook formatting; contains 3–5 pages of content and includes at least 2 references in addition to the course textbook and Bible.

1 to 18.5 points:

Does not entirely meet Bluebook formatting. Contains 2 pages of content and includes at least 1 reference in addition to the course textbook and Bible.

0 points

Not present

 
Organization and Style 20.5 to 22.5 points:

Spelling and grammar are correct. Sentences are complete, clear, and concise. Paragraphs contain appropriately varied sentence structures and transitions.

19 to 20 points:

Spelling and grammar has some errors. Most sentences are complete, clear, and concise. Paragraphs contain some varied sentence structures and transitions.

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Explain the meaning of Zoroastrianism and related terms.

CHAPTER 9

Learning Outcomes After studying this chapter, you will be able to do the following:

LO1 Explain the meaning of Zoroastrianism and related terms.

LO2 Outline how Zoroastrianism developed over time into what it is today.

LO3 Explain the essential Zoroastrian teachings of monotheism and moral dualism.

LO4 State the main ethical precepts of Zoroastrianism. LO5 Outline the way Zoroastrians worship and observe

rituals.

LO6 State the main features of Zoroastrian life in North America today.

Encountering Zoroastrianism: The Way of the One Wise Lord

BONNIE VAN VOORST © CENGAGE LEARNINGBONNIE VAN VOORST © CENGAGE LEARNING

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205

Your Visit to Yazd, Iran

F or more than a year you’ve planned and prepared for a hiking trip through Iran. You’ve been careful to get the cor- rect visas and learn about cultural ways. Now that you’re hiking there, you come

across fascinating remains of the past as you approach the ancient city of Yazd (yahzd) on the ancient Silk Road. You already know about the importance of Silk Road caravan trade routes that ran from China to the Mediterranean Sea. Now you see the remains of a stone way station on the Silk Road, one of hundreds, each every thirty kilometers. They had lodging and food for humans and animals—even running water. It occurs to you that they were like full-service rest stops along this ancient highway.

Yazd is the historic center of Zoroastrianism (ZOHR- oh-ASS-tree-uh-NIHZ-uhm) in present-day Iran, although most Iranian Zoroastrians now live in the capital city, Tehran. Yazd has an active Zoroastrian temple, one of the most beautiful in the world, housing a fi re that Zoroastrians believe has burned for more than a thou- sand years. Zoroastrians are not “fi re worshipers,” as you may have heard some Iranians say, but use fi re as a sym- bol of the spiritual essence of God.

You hoped to hike out into the desert to Chak-Chak, an important pilgrimage site for Zoroastrians about 110 kilometers north of Yazd, to see a four-day festival that was about to start. But then you hear that only the faith- ful can attend the festival and that the temple will be closed at that time to non-Zoroastrians, so you travel out there right away before the festival starts. Chak- Chak, literally “drip-drip” in Persian, is a small group of buildings built onto the side of a mountain cliff . According to legend, a Zoroastrian princess who was fl eeing the invading Muslim Arab armies escaped from Yazd into the desert. She arrived at this cliff and was

cornered, with the army closing in on her. She prayed to God to be spared, and the cliff opened and she dis- appeared inside forever. From that time on, dripping water from a spring has marked the place of her res- cue. Legends such as this one have helped Zoroastrians cope with the predominantly Muslim nation in which they fi nd themselves.

Back in Yazd the next day, you hike out of town to the round stone “towers of silence” built on the hills, used as the funeral buildings for Zoroastrians until recent times. After climbing to the top of a tower, you think about the som- ber scene. For more than two thousand years, Zoroastrians didn’t bury or cremate their dead, believing that this would contaminate the earth. Instead, they left dead bodies in these towers to be eaten there by vultures until only clean bones remained to be bleached white by the sun. The bones were then swept into a central depository within the tower, but you can’t see them any longer. On the plains of Yazd below, you see partially ruined temples and build- ings used for funeral rites. Beyond the ruins, you can see the well-maintained, modern Zoroastrian cemetery where Zoroastrians now bury their dead inside concrete-lined graves. You take in the whole scene from the tower, amazed by how this site is so peaceful now. The towers are indeed silent.

“I acknowledge my faith in Good Thoughts, Good Words, and Good Deeds, the Good Religion of Ahura Mazda.” —from the Zoroastrian declaration of faith

The belief that the world is locked in a cosmic struggle between good and evil, as Zoroastrians believe, makes for a powerful faith.

Strongly Disagree Strongly Agree 1 2 3 4 5 6 7

What Do YOU Think?

< A Zoroastrian priest lights candles to begin the Zoroastrians’ New Year festival of Nowruz at their temple in Suff ern, New York. Pictures of Zarathustra, the founder of the faith, are on the table and the rear wall.

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206 C H A P T E R 9 E N CO U N T E R I N G ZO R OA S T R I A N I S M : T H E WAY O F T H E O N E W I S E LO R D

Begun thousands of years ago by Zarathustra, the prophet known to the Greeks as Zoroaster, Zoroastrianism became the state religion of the ancient Persian and Sassanid empires. Some historians estimate that it had as many as 40 million followers, making it one of the largest religions in the ancient world. Today, its numbers are severely reduced, for reasons we will explore in this chapter. About 150,000 adher- ents, almost all of them ethnic Persians, are clustered in eastern Iran and Mumbai (Bombay), India, and about another 50,000 are scattered in twenty-three nations of the world, including 20,000 in North America. These numbers are estimates, because exact numbers are hard to come by.

“Zoroastrianism has probably had more

influence on human life, directly and

indirectly, than any other single faith.”

—Mary Boyce

Despite these reduced numbers, the study of Zoroastrianism has an appeal all its own. Any religion from so long ago that is still present today deserves to be studied carefully. Scholars also study Zoroastrianism today for a wider reason, to discern the possible infl u- ence of Zoroastrianism on other Western religions. Most scholars conclude that Zoroastrianism had some direct infl uence on ancient Judaism and then some indirect infl uence (mostly through Judaism) on Christianity and Islam. The exact extent of this infl u- ence is sharply debated. On the one hand, a leading scholar of Zoroastrianism, Mary Boyce, argues for a maximum infl uence: “Zoroastrianism has probably had more infl uence on human life, directly and indi- rectly, than any other single faith.” She also argues that Zoroastrianism’s teachings on judgment, heaven and hell, the resurrection of the body, and life everlasting were borrowed by Judaism, Christianity, and Islam.1

This position is frequently seen on the Web. On the other hand, Hebrew Bible scholar James Barr and others have argued that signifi cant borrowing of Zoroastrian ideas, directly or indirectly, cannot be demonstrated in early Judaism, aside from a few small points of contact. Barr argues as well that later Christian and Islamic beliefs

1 Mary Boyce, Zoroastrians: Their Religious Beliefs and Practices (London: Routledge and Kegan Paul, 1979), 1, 29.

cannot be shown to have drawn from Zoroastrianism.2

This debate continues today. In your study of Zoroastrianism, these unique, ini-

tially puzzling features may appear:

● Zoroastrians place a strong emphasis on morality in thought, word, and deed. But unlike many other reli- gions that stress moral purity, Zoroastrianism gives emphasis to dealing with hundreds of ritual impuri- ties, because they can ruin the effect of moral deeds.

● Zoroastrianism is a monotheistic religion, teaching that only one God exists. But it also features dozens of other spirits good and bad, most of them named, who have large roles in human life. Sometimes they are even called “divinities,” as for example on the opening page of a matchmaking website for Zoroastrians, which invokes the power of Ava Ardvisur, the “Divinity of fertility and childbirth.”

● Christians throughout the world, and many people who aren’t Christians, know about the Bible’s story of “wise men from the east” visiting the newborn Jesus to honor him and bring him gifts. Two of these gifts, frankincense and myrrh, have been offered in Zoroastrian worship for more than 2,500 years now. And most Christians don’t realize that the term the Bible uses for the wise men, magi (MAJ-igh), is a special Zoroastrian word for their priests.

LO1 Names for Zoroastrianism and Zoroastrians Zoroastrianism is the most common designation of the ancient Persian monotheistic religion. This name is built from the Greek form of the name of its founder, Zoroaster (ZOHR-oh-ASS-ter). The founder is known as Zarathustra (ZAHR-uh-THUHS-truh) in the religion’s most ancient writings. Zoroastrianism was originally a European name for the faith and refl ects the European tendency to name religions after their founders whether the religions themselves do so or not. Zarathustra would probably not have been pleased with this name. But Zoroastrianism “stuck,” and most followers of the faith use it happily today.

2 James Barr, “The Question of Religious Infl uence: The Case of Zoroastrianism, Judaism, and Christianity.” Journal of the American Academy of Religion 53 (1985): 201–35.

Copyright 2011 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. Due to electronic rights, some third party content may be suppressed from the eBook and/or eChapter(s). Editorial review has deemed that any suppressed content does not materially affect the overall learning experience. Cengage Learning reserves the right to remove additional content at any time if subsequent rights restrictions require it.

 

 

207 ZO R O A S T R I A N I S M A S S H A P E D B Y I T S PA S T

Zoroastrianism was originally a European name for the faith and reflects

the European tendency to name religions

after their founders.

Ancient Zoroastrian sources called it the “Good Religion,” not in a generic sense (after all, what reli- gion doesn’t think of itself as good?) but as point- ing especially to the key role of struggle for good in Zoroastrianism. This moral dimension of the faith is richly refl ected in its symbol, the faravahar (or faro- har), which means “Divine glory.” More specifi cally, Zoroastrians have called their faith the “Mazda- worshiping” or “Mazdayasnian” (MAHZ-duh-YAHZ- nee-uhn) religion. The latter name refers to Ahura Mazda, the “Wise Lord,” who is the only God. He created the universe as a place in which good will eventually prevail. This book will follow the current scholarly convention of referring to the name of the religion as Zoroastrianism and the name of its founder as Zarathustra.

One other name for Zoroastrians has become important. Zoroastrians who moved to India from Iran in the 900s C.E. are called Parsis (sometimes spelled “Parsees”), a name derived from Persians. The Zoroastrian communities in east Africa, Great Britain, and North America descend largely from this group, so it has spread beyond India. Parsis is often used as a syn- onym of Zoroastrians.

LO2 Zoroastrianism As Shaped by Its Past

A prominent Zoroastrian of the twentieth century was the rock star Freddie Mercury (1946–1991), the lead singer in the British band Queen. Born as Farrokh Bulsara to a Zoroastrian family in what is now Tanzania, he was raised as a devout Zoroastrian and was initiated into the faith as a teenager.

faravahar [fahr-uh- VAH-har] “Divine glory,” winged symbol of Zoroastrianism stressing morality

Ahura Mazda [ah- HOOR-uh MAHZ-duh] “Wise Lord,” the single, all- powerful god worshiped by Zoroastrians

Parsis [PAR-seez] Name for Zoroastrians in India, also spelled “Parsees”

The Symbol of Zoroastrianism

Zoroastrianism has had a few diff erent sym- bols through- out its history. One ancient symbol still seen today is a sacrifi cial fi re burning in a ritual urn. But the symbol most associated with Zoroastrianism for more than 2,500 years is the faravahar, the fi gure of a human being with eagle’s wings. Its origins are debated. Some think that it originally represented Ahura Mazda, because it seems to draw some elements from the symbols of gods in Assyrian religion. However, Zoroastrians have always considered God to be an undepictable spirit.

The central human fi gure represents the individual Zoroastrian believer. The fi gure is obviously a male, with the long beard that Persian men wore, but this hasn’t prevented

Zoroastrian women from identifying with the symbol. He is aged in appearance, so the soul is wise. He wears a tradi- tional Persian hat, suggesting respect for culture. One hand is open and lifted upward, symbolic of faith in and obedi- ence to the goodness of Ahura Mazda. The other hand holds a ring, which may represent loyalty and faithfulness. The circle around the center of the human fi gure represents the immortality of the soul or the eternal signifi cance of human actions in the here and now.

The two wings have three main rows of feathers, representing good thoughts, good words, and good deeds. Doing these things lifts up one’s soul as on powerful wings. The tail below also has three rows of feathers, said to represent bad thoughts, bad words, and bad deeds. The two streamers below the human figure represent the spirits of good and evil. Every person must constantly choose between the two, so the figure is fac- ing the good and turning his back on evil.

A Closer Look:

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208 C H A P T E R 9 E N CO U N T E R I N G ZO R OA S T R I A N I S M : T H E WAY O F T H E O N E W I S E LO R D

Mercury sang many hit songs, including “Bohemian Rhapsody,” “We Are the Champions,” and “Crazy Little Thing Called Love.” Although he hadn’t formally observed his ancestral Zoroastrian religion as an adult, his funeral in London was led at Mercury’s wishes by Zoroastrian priests. It was conducted entirely in the Avestan language and included prayers and hymns from the Zoroastrian scriptures. After the service, his body was cremated. The debate over Mercury’s legacy indicates a divide in modern Zoroastrianism: Can it be followed by keeping just its main moral commands, as some argue Mercury tried to do, or is it necessary to keep the full, traditional way of life of Zoroastrianism, as he did not?

The early history of Zoroastrianism is still shrouded in the mists of antiquity. We aren’t certain of many key details about its beginnings, because most of its earli- est writings were destroyed in persecutions. But as it moved closer to our time, Zoroastrianism emerged from the mists and became a key religion in the world. It can be divided into three main periods: birth and for- mation (ca. 630–550 B.C.E.); growth into the offi cial religion of the Persian Empire, decline under Greek and Parthian rule, and revival and renewed offi cial status in the Sassanian Empire (550 B.C.E.–650 C.E.); and slow, steady decline under Islamic rulers and in the modern world (650 C.E.–today).

As it moved closer to our time,

Zoroastrianism emerged from the mists

and became a key religion in the world.

The Birth of Zoroastrianism (ca. 630–550 B.C.E.) The question of when Zarathustra lived isn’t easy to answer. A few scholars and many traditional Zoroastrians date it all the way back to 7500 B.C.E., at what they consider the dawn of human civilization; others hold to

a time between 1400 and 900 B.C.E. Most commonly today, historians put his birth around 630 B.C.E., at the beginning of the Axial Age in Europe and Asia. This term was given by phi- losopher Karl Jaspers to the

period from 600 to 400 B.C.E. when many religions and value (axial) systems were founded. This wide chronologi- cal range, so unusual for dating the founder of a major reli- gion, shows that fi rm evidence for the life of Zarathustra is lacking. The Zoroastrian scriptures that he is thought to have authored, the central chapters of the Gathas, do not locate him chronologically. No historical sources outside of Zoroastrianism give reliable information that can be used in dating his life. Moreover, most Zoroastrian scrip- tures weren’t written down until about 400 C.E., at least a thousand years after the events they relate.

The birth of Zarathustra was said by some sacred writings to be prepared by prophecies and accompanied by miraculous signs. For example, the glory of Ahura Mazda descended on Zarathustra’s mother, resulting in a virginal conception, and the newborn Zoroaster was said to have laughed when he was born. The main outline of Zarathustra’s teaching, which he gave to disciples and at the court of the Persian kings, can be reliably traced, although the details are sketchy. The ancient Persians were polytheistic, as were all other Indo-European peo- ples. The basic structure of Persian polytheism was prob- ably the same as that of Vedic Hinduism. For example, both religions worshiped many gods in nature, sacrifi ced animals whose souls were thought to join the gods, and used a hallucinogenic drug in some sacrifi ces.

Zarathustra saw this religion as mistaken. He had a revolutionary monotheistic vision that only one God existed, Ahura Mazda. He also had a vision of an evil fi gure (supernatural but not divine), named Angra Mainyu, who opposed God. Zarathustra taught that all people had to choose which of these two moral forces they would follow, a choice that would either improve the world or make it worse. This choice determined their judgment by God to heaven or hell when they died, but Zarathustra taught that a fi nal restoration would come when Ahura Mazda completely defeated the forces of evil. In this restoration, even hell would come to an end, and all people would be resurrected with a re-created body to an eternal, blessed life. Despite the up-and- down fortunes of this faith, Zarathustra’s powerful teaching has endured through today.

The Spread of Zoroastrianism in the Persian and Sassanian Empires (550 B.C.E.–650 C.E.) The fi rst certain date in Zoroastrian history is its estab- lishment in Persia during the reign of the Persian kings, beginning in 550 B.C.E. These kings created and ruled over the largest empire the world had yet seen, and

Axial Age Name given by philosopher Karl Jaspers to the period from 600 to 400 B.C.E. when many religions and value (axial) systems were founded

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209 ZO R O A S T R I A N I S M A S S H A P E D B Y I T S PA S T

Zoroastrianism spread with it (see Map 9.1). Some Persian kings drew explicitly on Zoroastrianism for the legitimacy of their empire, claiming that Ahura Mazda wanted his fame and goodness spread throughout the world. However, the Persians never attempted to impose Zoroastrianism on subject peoples with other religions. Given Zoroastrianism’s monotheism and moral rigor based on individual choice, religious ideas not widely shared in the ancient Middle East, this was a wise policy. Persian rule was autocratic but tolerant and effi cient, respecting and even embracing cultural and religious differences in its subject peoples. As the ancient Greek historian Herodotus wrote, “No nation so readily adopts foreign cus- toms as the Persians do.”3

“No nation so readily adopts foreign

customs as the Persians.” —Herodotus,

ancient Greek historian

Cyrus (SY-rus) II, later called Cyrus the Great, ruled the small Persia home- land from 550 to 530 B.C.E. He began the expansion of Persia by overthrowing the king of Media to the north, and he kept on marching. Within ten years he had conquered much of the Middle East. He was a faithful Zoroastrian, as were the emperors of Persia who came after him, but tolerant toward other reli- gions in his empire. When he cap- tured Babylon, he rebuilt the temple of its main god, Marduk (MAHR- dook). He released many captive peoples held in Babylonia, allow- ing them to return to their homes and pursue their religions. For example, Cyrus allowed the thou- sands of Jews taken to Babylon in 586 B.C.E. to return to Jerusalem in 539, to rebuild their temple and land as a loyal part of the Persian

3 William Stearns Davis, Readings in Ancient History: Illustrative Extracts from the Sources, Vol. 2: Greece and the East (Boston: Allyn and Bacon, 1912), 60.

Empire. Historians who argue for a large infl uence of Zoroastrianism on Judaism typically point to this “Persian period” in Jewish history as the time when it occurred.

Darius (dah-RY-us) I, called “Darius the Great,” ruled from 521 to 486 B.C.E. He is known mainly for his great building projects, such as a spectacular new capital at Persepolis. He was adept at managing his empire and expanded Persian rule to its greatest extent. Darius referred to Ahura Mazda in his royal inscrip- tions as the source of his successes, and he had monu- mental faravahars carved on many walls in Persepolis and in older cities. He attempted to conquer Greece, but wasn’t successful.

Darius’s son Xerxes (ZUHRK-seez), who ruled from 486–465 B.C.E., also tried to conquer Greece, this time with a massive effort. Like his father, he failed. Several relatively small Greek city-states turned back the mighty Persian Empire, marking a turning point in Persian fortunes. (This story is told in historical-fantasy form by the much-mocked 2006 fi lm 300, with its false depiction of the Persians and of Xerxes.) Xerxes and his successors changed the policy of tolerating differ- ent religions and ethnic groups as their predecessors

had, betraying Zoroastrian values. Local and regional imperial offi cials were now drawn

only from Persian ranks, not as before from local national and ethnic groups. Over the next hundred years, the empire suffered from various revolts and struggles over the throne. It was greatly reduced in size and splendor by the time Alexander the Great of Macedon, a nation that had once been a part of the Persian Empire, easily toppled it in 334 B.C.E.

Zoroastrians today see much to be proud of in this period, includ- ing the birth and early growth of their faith. But they view the accom- plishments as short-lived due to the onslaught of Alexander. They blame Alexander for many of the troubles of later Zoroastrianism. They have so hated Alexander that they have called him not “Alexander the Great” but “Alexander the Accursed.” They cursed him for murdering priests and scholars, extinguishing ritual

fi res, destroying temples, and carrying off sacred writ- ings and having them burned or (worse) translated for non-Zoroastrians. Some of these charges are no doubt

Miniature relief carving of Cyrus the Great

© ISTOCKPHOTO.COM/GRAEME GILMOUR

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210 C H A P T E R 9 E N CO U N T E R I N G ZO R OA S T R I A N I S M : T H E WAY O F T H E O N E W I S E LO R D

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exaggerated; Alexander, like the Persians, tended to be basically tolerant of other religions. But the fact remains that Alexander overthrew the empire to which Zoroastrianism had become closely connected, and Zoroastrianism was greatly damaged in the process. In particu-

lar, the loss of much of the sacred literature at this time and in later book burnings means that we are no longer able to reconstruct the history of Zoroastrian teachings.

Zoroastrianism struggled under Hellenistic, Roman, and Parthian rule that controlled parts of its homeland from 334 B.C.E. until 224 C.E. Zoroastrian reli- gious leaders praised the kings of

the Sassanian Empire (224–651 C.E.; also known as “Sassanid”) for powerfully reestablishing the religion. For the second time, Zoroastrianism was the offi cial religion of a large empire (see Map 9.2). This was the “golden age” of Zoroastrianism. Several Sassanian rul- ers featured Zoroastrian symbols in offi cial inscriptions and coins. Their patronage enabled the establishment of many Zoroastrian temples and the rise of a profes- sional Zoroastrian priesthood to staff them. The Avesta, the fi rst and basic Zoroastrian scripture, was collected.

Towers of silence, stone funeral struc- tures for the Zoroastrian dead, were

built throughout the land. In the Sassanian period, Zoroastrianism reached the basic form that it would keep through today.

The Sassanians presented themselves as pious Zoroastrians, putting religious images on their coins and buildings. Later sources celebrated some Sassanian kings as a blessing to Zoroastrianism. Zoroastrians still use the date of

Map 9.1 The Zoroastrian Persian Empire, ca. 500 B.C.E. At its height around 500 B.C.E., the Persians controlled a huge empire that included northern Greece, Egypt,

and most of western Asia, from the Mediterranean coast to the Indus River in India.

Avesta [ah-VEHS-tuh] First and basic Zoroastrian scripture

tower of silence Stone funeral structure where the Zoroastrian dead were placed and bones stored; no longer used in most locations

CLASSICAL NUMISMATIC GROUP INC. WWW.CNGCOINS.COM

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Coin of Sassanian King Shahpur II (309–379 C.E.), with a fi re altar and priests

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211 ZO R O A S T R I A N I S M A S S H A P E D B Y I T S PA S T

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MESOPOTAMIA

PALESTINE

SYRIA

VISIGOTHIC KINGDOM