Consequently very influential ideas about the afterlife like hell, heaven, individual judgment, resurrection of the dead, and last judgment might originate here, or they might be later borrowings.
We find the idea of the judgment of the individual at death as an element of the Egyptian afterlife, but there is no evidence of Egyptian influence on the ideas of Zoroastrianism.
In particular, the sense organs of the wicked are attacked: their eyes gouged out and their tongues pulled out; putrid substances are forced into their noses, eyes and mouths.
Few texts describe Zoroastrian hell a gloomy and fiery place full of stench.
We do know that Zoroastrianism went through at least two major transformations, once when it integrated elements of the old Indo-Iranian pagan religions and again when Zurvan (Time) rose to the top of Zoroastrian pantheon and Zurvanism modified the dualism that otherwise characterizes Zoroastrianism.
These transformations over time further complicate research into the transmission of ideas from Zoroastrianism.
However, even determining the dates for Zoroaster himself and for the era of his religion does not resolve the most intractable questions of influence, since there are few early archaeological or textual records.
Most of the surviving materials are quite late, and it is impossible to determine with certainty the nature of their originals.However, the Book of Arda Viraf elaborates on all manner of punishment, which are so disgusting that E. West’s translation in Sacred Books of the East broke off midway, explaining: “From here onward the pictures of the tortured souls become too nauseous to follow.” Indeed, they may also be forced to ingest and devour horrid things (their own corpses, flesh and excrement, menstrual fluids and semen, blood and brains from skulls of the dead and their own children).