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Journal articles on the topic 'Zoroastrian art'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Grenet, Frantz. "Was Zoroastrian Art Invented in Chorasmia?" Ancient Civilizations from Scythia to Siberia 24, no. 1-2 (2018): 68–86. http://dx.doi.org/10.1163/15700577-12341327.

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AbstractBefore the recent discoveries of the Karakalpak-Australian Expedition to Ancient Chorasmia (KAE) evidence for Zoroastrianism in Chorasmia was scant, coming only from the official use of the Zoroastrian calendar, the onomastics, and the archaeologically documented funerary practices of the region, while the interpretation of remains of temples or fire chapels is subject to discussion.During the last seasons of work on the material of the KAE excavations at Akchakhan-kala, the royal seat of Chorasmia in the 2nd century BC – 2nd century AD, substantial fragments of wall paintings from the

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2

Hutter, Manfred, Ron G. Williams, and James W. Boyd. "Ritual Art and Knowledge. Aesthetic Theory and Zoroastrian Ritual." Numen 41, no. 3 (1994): 326. http://dx.doi.org/10.2307/3270354.

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3

Riboud, Pénélope. "Priests and Other Xian 祆 Ritual Performers in Medieval China". Early Medieval China 25, № 1 (2019): 100–120. https://doi.org/10.1353/emc.2019.a943133.

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Abstract: While the documentation concerning Zoroastrian clergy in pre-Islamic Central Asia is scarce, it is comparatively abundant in medieval China. Priests and ritual performers, that in some cases clearly followed Central Asian Zoroastrian rituals, are depicted in funerary art and are associated in Chinese sources with a religion named Xian 祆 . However, in some Chinese sources, the character xian is also used to describe Altaic rituals, and this has led to some confusion as to what religion this term refers to, and consequently to the status of the ritual performers—learned priests or laym

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4

Sifei, Li. "Iranian Religious Elements in Chinese Medieval Art: Remarks on “Zoroastrian Protective Spirits”." Iran and the Caucasus 25, no. 1 (2021): 13–28. http://dx.doi.org/10.1163/1573384x-20210104.

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This article aims at discussing the possible origin and meaning of winged fantastic creatures, which appear quite often in the 6th century A.D. Sogdian funerary monuments in China and specifically on the Shi Jun 史君 one (580 A.D.). It cannot be ruled out that composite creatures like the one on the Shi Jun funerary monument originated from the Greek ketos and hippocampus that were introduced into Persia, Central Asia and northwestern India after the conquest of the Persian Empire by Alexander the Great. The impact of Chinese cultural elements on this little investigated group of funerary monume

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5

Dilafruz, Kurbanova, Shodmonkhojaeva Zilola, and Khasanova Nodira. "HISTORY OF ZOROASTRIAN ARTIFACTS OF THE STATE MUSEUM OF THE HISTORY OF UZBEKISTAN." LOOK TO THE PAST 5, no. 9 (2022): 5. https://doi.org/10.5281/zenodo.7026866.

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This article deals with the ossuaries from the collection of the State Museum of History of Uzbekistan. The history of this historical object, the changes in its artistic and aesthetic aspects over the centuries are considered and described from the point of view of art criticism. Among the peoples of Central Asia, the custom of burial in a crypt developed in the first half of the 1st millennium BC and continued until the 8th century BC (until Islamic burial customs were adopted). Ossuaries help to study ancient customs, reveal the subtle aspects of the practical art of ancestors.

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Goskar, Tehmina. "A zoroastrian tapestry: art, religion and culture Godrej, P.J. and Mistree, F. Panthakey (eds)." Material Religion 2, no. 1 (2006): 117–19. http://dx.doi.org/10.2752/174322006778053915.

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7

Malandra, W. W. "Ritual Art and Knowledge: Aesthetic Theory and Zoroastrian Ritual. Ron G. Williams , James W. Boyd." History of Religions 35, no. 4 (1996): 343–45. http://dx.doi.org/10.1086/463438.

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8

Darrow, William R. "Ritual Art and Knowledge: Aesthetic Theory and Zoroastrian Ritual. Ron G. Williams , James W. Boyd." Journal of Religion 74, no. 3 (1994): 434–35. http://dx.doi.org/10.1086/489442.

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9

Sosteric, Mike. "From Zoroaster to Star Wars, Jesus to Marx: The Art, Science and Technology of Human Manipulation." Athens Journal of Philosophy 3, no. 4 (2024): 163–92. http://dx.doi.org/10.30958/ajphil.3-4-1.

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Superficially, it appears that humans enjoy a wide variety of spiritual and religious traditions. In fact, the vast majority of human belief systems (secular and religious/spiritual) are rooted in and colonized by the same ancient Persian narratives (specifically the Zoroastrian Frame), narratives created by elite actors with an elite agenda in mind. This article explores the ancient roots of our modern spiritual and secular beliefs, demonstrates their ideological and colonial character, briefly examines the emotional, psychological, and spiritual toll, and outlines a course of research for th

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10

Niechciał, Paulina. "Contemporary Zoroastrians." Anthropos 115, no. 1 (2020): 9–18. http://dx.doi.org/10.5771/0257-9774-2020-1-9.

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The article shares the findings based on participant observation conducted during the 11th World Zoroastrian Congress as well as on the analysis of other resources linked to contemporary Zoroastrians. Paying attention to the internal differentiation of the Zoroastrian world community, it focuses on the components that stand in the way to its integration, as disagreements that refer to customs, religion, or the matter of who the “real” Zoroastrians are. It also discusses the boundaries between those who believe to be Zoroastrians form generations and the outside world, as well as the ways these

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11

Ktsoeva, S. G. "Элементы зороастризма в родильной и лечебной обрядности осетин (по данным нарративных источников XIX — начала ХХ вв.) ELEMENTS OF ZOROASTRISM IN MATERNITY AND HEALING RITUALS OF OSSETIANS (ACCORDING TO NARRATIVE SOURCES OF THE 19TH — EARLY 20TH CENTURIES)". Вестник антропологии (Herald of Anthropology), № 2022 №4 (28 листопада 2022): 59–71. http://dx.doi.org/10.33876/2311-0546/2022-4/59-71.

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Статья посвящена одному из самых спорных, а потому наиболее перспективных направлений современного осетиноведения, к коим относится проблема поиска и объяснения следов зороастризма в этнической религии осетин. В. И. Абаев категорически отрицал возможность зороастрийского влияния на религиозную скифо‑сармато‑аланскую традицию, в силу чего, поиски зороастрийских элементов в культуре осетин считал бесперспективными. Черты явного сходства осетинской обрядовой традиции с зороастризмом В. И. Абаев объяснял древнеиранской или даже древнеиндоевропейской общностью Ирана и Турана, сформировавшейся еще д

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12

Caneva, Giulia, Alessandro Lazzara, and Zohreh Hosseini. "Plants as Symbols of Power in the Achaemenid Iconography of Ancient Persian Monuments." Plants 12, no. 23 (2023): 3991. http://dx.doi.org/10.3390/plants12233991.

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The art of the Achaemenid Empire flourished in Ancient Persia from the 6th to 4th centuries BCE, and featured stone-carved monumental structures adorned with recurring zoological and floral patterns. Such representations clearly had a symbolic meaning intimately connected to religious expression and the will of deities. Considering the lack of any comprehensive analysis of botanical features, we investigate the recurring plant patterns and the variety of plants depicted. An analysis of the documentation referring mainly to monuments in the two main capitals of Darius I, Persepolis and Susa, sh

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13

Ebbinghaus, Susanne, Katherine Eremin, Judith A. Lerner, Alexander Nagel, and Angela Chang. "An Achaemenid God in Color." Heritage 7, no. 1 (2023): 1–49. http://dx.doi.org/10.3390/heritage7010001.

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A limestone relief fragment with a figure in a winged disk from the fifth-century BCE Hall of 100 Columns at Persepolis in southwestern Iran that entered the Harvard Art Museums’ collections in 1943 preserves significant traces of its original coloration and has played a key role in the rediscovery of polychromy at the Achaemenid Persian capital. After tracing the fragment’s journey to Cambridge, MA, this article presents the results of recent technical studies of its pigment remains, including visible light-induced infrared luminescence (VIL) imaging, X-ray fluorescence (XRF) spectroscopy, an

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14

Chelkowski, Peter. "Ron G. Williams and James W. Boyd, Ritual Art and Knowledge, Aesthetic Theory and Zoroastrian Ritual (University of South Carolina Press, Columbia, 1993). Pp. 200." International Journal of Middle East Studies 28, no. 2 (1996): 258–59. http://dx.doi.org/10.1017/s0020743800063194.

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15

Gaston, Anne-Marie, and Sahin Bekhradnia. "Ritual Art and Knowledge: Aesthetic Theory and Zoroastrian Ritual. By Ron G. Williams and James W. Boyd. Columbia: University of South Carolina Press, 1993. xv, 200 pp. $39.35." Journal of Asian Studies 53, no. 4 (1994): 1310–11. http://dx.doi.org/10.2307/2059311.

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16

SUNDERMANN, WERNER. "Zoroastrian motifs in non-Zoroastrian traditions." Journal of the Royal Asiatic Society of Great Britain & Ireland 18, no. 2 (2008): 155–65. http://dx.doi.org/10.1017/s1356186307008036.

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We owe to Zoroaster one of the oldest religions of mankind. We cannot call Zoroaster's doctrine a world religion in the strict sense, for it did not spread far beyond the limits of the Iranian world, nor did its followers spread over the world as the Parsis do now and the Manichaeans once did. But many ideas first expressed by Zoroaster or his followers, such as the all-encompassing dualism of good and evil, light and darkness, or the resurrection of the dead in the flesh, or the responsibility of mankind for the fate of this world and the world beyond, have influenced, from the middle of the

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17

Paraskiewicz, Kinga. "Cursing the daēvas as an Example of Verbal Aggression in the Zoroastrian “Declaration of Faith”?" Cracow Indological Studies 26, no. 1 (2024): 191–204. http://dx.doi.org/10.12797/cis.26.2024.01.09.

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This article examines the notion of verbal aggression evident in Zoroastrian prayers. Although one may be surprised that a declaration of Zoroastrian faith, called Fravarānē (Yasna 12), begins with the words “I hate / abhor / am disgusted” instead of “I believe,” cursing (nifrīn kunišn) the demons is a pious religious act.

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18

Endoltseva, E. Yu. "The Lashkendar Church and the Alan-Abkhazian Cultural Contacts: Prospects of Studying." Observatory of Culture 15, no. 3 (2018): 298–308. http://dx.doi.org/10.25281/2072-3156-2018-15-3-298-308.

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The article studies the Alan-Abkhazian cultural contacts by analyzing architectural decorations of these peoples. Actuality of the study is determined by considering the architectural decorations as a cultural marker of Abkhazians and Alans in the period of the 8th—10th centuries. This point of consideration is primarily important for studying the material culture of the ethnic groups living in close proximity to the route of the Silk Road, which is regarded as a powerful catalyst for cultural exchange between the numerous tribes and peoples each having its own unique and diverse artistic skil

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19

HINTZE, ALMUT. "Monotheism the Zoroastrian Way." Journal of the Royal Asiatic Society of Great Britain & Ireland 24, no. 2 (2013): 225–49. http://dx.doi.org/10.1017/s1356186313000333.

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AbstractThis article examines seemingly monotheistic, polytheistic and dualistic features of Zoroastrianism from the point of view of the Zoroastrian creation myth. Exploring the personality of the principal deity, Ahura Mazdā, the origin of the spiritual and material worlds and the worship of the Yazatas, it is argued that Zoroastrianism has its own particular form of monotheism.

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20

Foltz, Richard. "When was Central Asia Zoroastrian?" Mankind Quarterly 38, no. 3 (1998): 189–200. http://dx.doi.org/10.46469/mq.1998.38.3.1.

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21

Malandra, W. W., and G. Kreyenbroek. "Sraoša in the Zoroastrian Tradition." Journal of the American Oriental Society 107, no. 2 (1987): 369. http://dx.doi.org/10.2307/602873.

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22

Russell, J. R. "Parsi Zoroastrian Garbās and Monājāts." Journal of the Royal Asiatic Society of Great Britain & Ireland 121, no. 1 (1989): 51–63. http://dx.doi.org/10.1017/s0035869x00167863.

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It is a strange circumstance, yet one immediately observable, that the Parsi community in India, so innovative and so energetically creative in many other respects, has failed to distinguish itself in the sphere of indigenous arts. In the acquisition of tastes and skills in European or hybrid pseudo-Persian architecture, in European-style portraiture, and in Classical music, the Parsis have been diligent, even as they long ago became eloquent masters of the English tongue. What of their arts can properly be called Zoroastrian?

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23

Malandra, W. W., and John R. Hinnells. "Zoroastrians in Britain." Journal of the American Oriental Society 119, no. 1 (1999): 190. http://dx.doi.org/10.2307/605597.

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24

Zaehner, R. C. "Zoroastrian Survivals in Iranian Folklore II." Iran 30 (1992): 65. http://dx.doi.org/10.2307/4299870.

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25

Minardi, Michele, and Shamil Amirov. "The Zoroastrian Funeray Building of Angka Malaya." Topoi 21, no. 1 (2017): 11–49. http://dx.doi.org/10.3406/topoi.2017.3122.

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26

R., J. R., and S. A. Nigosian. "The Zoroastrian Faith: Tradition and Modern Research." Journal of the American Oriental Society 115, no. 1 (1995): 175. http://dx.doi.org/10.2307/605371.

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27

BASIROV, Oric. "Evolution of the Zoroastrian Iconography and Temple Cults." Ancient Near Eastern Studies 38 (January 1, 2001): 160–77. http://dx.doi.org/10.2143/anes.38.0.1095.

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28

Agostini. "Half-human and Monstrous Races in Zoroastrian Tradition." Journal of the American Oriental Society 139, no. 4 (2019): 805. http://dx.doi.org/10.7817/jameroriesoci.139.4.0805.

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29

Ktsoeva, S. G. "Элементы исламской догматики в этнической религии осетин по данным нарративных источников второй половины XIX века Elements of Islamic Dogmatics in the Ethnic Religion of Ossetians According to Narrative Sources of the Second Half of the 19th Century". Вестник антропологии (Herald of Anthropology), № 2023 №2 (1 червня 2023): 157–68. http://dx.doi.org/10.33876/2311-0546/2023-2/157-168.

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Статья посвящена изучению исламских отголосков в этнической религии осетин. Данная проблема была и остается одной из наиболее слабоисследованных в современном осетиноведении, что, в свою очередь, обусловливает ее высокую научную актуальность. При этом, в отличие от научной, социальную актуальность изучения вопроса мусульманского влияния на осетинский язык, культуру и религию сегодня вряд ли можно считать в должной мере привлекающей к себе внимание. Весь постсоветский период осетины находятся в процессе поиска религиозной самоидентификации. Процесс этот является конфликтным, на него влияет множ

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30

Choksy, Jamsheed K. "Altars, Precincts, and Temples: Medieval and Modern Zoroastrian Praxis." Iran 44, no. 1 (2006): 327–46. http://dx.doi.org/10.1080/05786967.2006.11834693.

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31

Kiel, Yishai. "Reimagining Enoch in Sasanian Babylonia in Light of Zoroastrian and Manichaean Traditions." AJS Review 39, no. 2 (2015): 407–32. http://dx.doi.org/10.1017/s0364009415000112.

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The article examines the reception and transmission of traditions about the figure of Enoch/Metatron in Sasanian Babylonia, and particularly the emergence of Metatron speculation in the Babylonian Talmud and 3 Enoch, by reading these traditions in light of Zoroastrian and Manichaean reports of the Iranian hero, Yima. The figure of Enoch/Metatron was reimagined and reconfigured by the Babylonian authors so as to resemble local Yima traditions, though the process of translating and repackaging the figure of Enoch in the image of his Iranian counterpart was not merely a conscious act of compariso

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32

Russell, J. R., and N. Safa Isfehani. "Rivāvat-i Namīt-i Ašawahištān: A Study in Zoroastrian Law." Journal of the American Oriental Society 107, no. 4 (1987): 835. http://dx.doi.org/10.2307/603372.

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33

Loeb, Laurence D., and Janet Kestenberg Amighi. "The Zoroastrians of Iran: Conversion, Assimilation, or Persistence." Anthropological Quarterly 65, no. 4 (1992): 203. http://dx.doi.org/10.2307/3317251.

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34

Ghazanfari, Kolsoum. "Ferdowsi’s Presentation of Zoroastrianism in an Islamic Light." Journal of Persianate Studies 8, no. 1 (2015): 23–41. http://dx.doi.org/10.1163/18747167-12341277.

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Composed in 10th and 11th centuryce, theShāhnāmeh(The Book of the Kings) contains Iranian ancient history since the first king, Gayumart/Kayumars, up to the end of Sasanian era. One reason behind its popularity is the poet’s method and art in describing and explaining ancient religious elements in such a way that it does not cause religious bias among Zoroastrians and Muslims. This article shows that Ferdowsi has employed various methods to read religious issues of ancient Iran in the light of the social, cultural, and religious spirit of his own time. In his epic narratives, Ferdowsi paid ser

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35

GRAMI, BAHRAM. "Perfumery Plant Materials As Reflected In Early Persian Poetry." Journal of the Royal Asiatic Society of Great Britain & Ireland 23, no. 1 (2013): 39–52. http://dx.doi.org/10.1017/s1356186312000715.

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Sweet smelling plant materials have attracted human attention since ancient times. It was realised that some plant materials have a better aroma when placed on burning firewood, which is how rituals all over the world came to include both plants and incense. The ceremonial feeding of the perpetual fire in Zoroastrian fire temples, performed five times in 24 hours, is called būy (aroma). The ancient Iranian scriptures – the Avesta and scriptures written in Pahlavi – all mention aromatics and several kinds of incense.

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36

Kiel, Yishai. "Dynamics of Sexual Desire: Babylonian Rabbinic Culture at the Crossroads of Christian and Zoroastrian Ethics." Journal for the Study of Judaism 47, no. 3 (2016): 364–410. http://dx.doi.org/10.1163/15700631-12340455.

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The article examines the inherently dialectical view of sexuality reflected in Babylonian rabbinic culture, which differentiates the sexual act, consisting of the indivisible elements of procreation and sexual gratification, from notions of sexual desire. On the one hand, the Babylonian Talmud accentuates the relative role of both male and female sexual gratification in the sexual act, but, on the other hand, it expresses a pessimistic view of the sexual urge, which is reified as part and parcel of the demonic realm. This dialectical perception is resolved in Babylonian rabbinic culture throug

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Author, Placeholder. "Evil, Good and Gender - Facets of the Feminine in Zoroastrian Religious History." Mankind Quarterly 42, no. 3 (2002): 0. http://dx.doi.org/10.46469/mq.2002.42.3.8.

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Shokoohy, Mehrdad. "The Zoroastrian fire temple in the ex-Portuguese colony of Diu, India." Journal of the Royal Asiatic Society of Great Britain & Ireland 13, no. 1 (2003): 1–20. http://dx.doi.org/10.1017/s135618630200295x.

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AbstractThe ex-Portuguese town of Diu on the island with the same name off the south coast of Saurashtra, Gujarat, is one of the best-preserved and yet least-studied Portuguese colonial towns. Diu was the last of the Portuguese strongholds in India, the control of which was finally achieved in 1539 after many years of futile struggle and frustrating negotiations with the sultanate of Gujarat. During the late sixteenth and seventeenth century Diu remained a main staging post for Portuguese trade in the Indian Ocean, but with the appearance of the Dutch, and later the French and British, on the

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39

Soomekh. "Iranian Jewish Women: Domesticating Religion and Appropriating Zoroastrian Religion in Ritual Life." Nashim: A Journal of Jewish Women's Studies & Gender Issues, no. 18 (2009): 13. http://dx.doi.org/10.2979/nas.2009.-.18.13.

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Koza, KURT KIRTAY. "The Tree of Life in Turkish Culture, Its Use in Tiles and Ceramics as a Motif." INTERNATIONAL JOURNAL OF HUMANITIES AND ART RESEARCH 8, no. 2 (2023): 129–43. https://doi.org/10.5281/zenodo.8025629.

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The tree, which is the most commonly used pattern in myths involving the creation of the world and the existence of humanity, primitive humanity attributed divine characteristics to it by reaching deep into the soil with its roots, reaching into the sky with its branches, surpassing other living beings in size, and having a long life span. Apart from the cosmic, divine beings who have always been watched in the sky, there has been a tree after animals and humans, which has grown from seed. Such respect, interest and fear felt towards the tree in various societies on Earth gradually led to the

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CHEN, SANPING, and VICTOR H. MAIR. "A “Black Cult” in Early Medieval China: Iranian-Zoroastrian Influence in the Northern Dynasties." Journal of the Royal Asiatic Society of Great Britain & Ireland 27, no. 2 (2017): 201–24. http://dx.doi.org/10.1017/s1356186316000584.

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AbstractThrough an analysis of Chinese theophoric names - a genre that emerged in the early medieval period largely under heavy Iranian-Sogdian influence - we suggest that there was a contemporary ‘black worship’ or ‘black cult’ in northern China that has since vanished. The followers of this ‘black cult’ ranged from common people living in ethnically mixed frontier communities to the ruling echelons of the Northern Dynasties. By tapping into the fragmentary pre-Islamic Iranian-Sogdian data, we link this ‘black cult’ to the now nearly forgotten ancient Iranic worship of the Avestan family of h

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Choksy, Jamsheed K. "Woman in the Zoroastrian book of primal creation: images and functions within a religious tradition." Mankind Quarterly 29, no. 1 (1988): 73–82. http://dx.doi.org/10.46469/mq.1988.29.1.2.

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Bharucha, Nilufer E. "Memory, Re-memory and Post-memory." Matatu 52, no. 1 (2021): 148–59. http://dx.doi.org/10.1163/18757421-05201003.

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Abstract For the Indian diaspora their new lives in the Imperial colonies became the present and the country left behind became memory. As the diasporics tried to recall the past, they dealt in what Toni Morrison has called the act of re-memory. Pheroze Nowrojee’s re-telling of the tale of his grandfather, who went from India to Kenya to run the trains on what was then called the Uganda Railways, is a case of re-memory, as the private memories of an earlier generation are etched into public and even national spaces of independent Kenya. There is also what Marianne Hirsch calls post-memory whic

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Southgate, Minoo S. "Vīs and Rāmīn: an anomaly among Iranian courtly romances." Journal of the Royal Asiatic Society of Great Britain & Ireland 118, no. 1 (1986): 40–52. http://dx.doi.org/10.1017/s0035869x00139097.

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Composed somewhere between 1040 and 1054, Fakhr al-Dīn As'ad Gurgānī's metrical romance of Vīs and Rāmīn celebrates the adulterous love of Queen Vīs and the King's younger brother, Rāmīn. In his introduction the poet informs us that the tale of Vīs and Rāmīn enjoyed great popularity in his time although it was not widely understood in its Pahlavi version or satisfactorily rendered into New Persian. Based on a lost Pahlavi original, Gurgānī's version takes place in ancient Zoroastrian Iran. Scholars have variously identified its setting as Sasanian (A.D. 226–651) and Arsacid Iran (247 B.C.–A.D.

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Moazami, Mahnaz. "Reclaiming the Faravahar: Zoroastrian Survival in Contemporary Tehran by Navid Fozi Leiden: Leiden University Press, 2014. 224 pp." American Anthropologist 118, no. 3 (2016): 664–65. http://dx.doi.org/10.1111/aman.12636.

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Serrano del Pozo, Joaquin. "Relics, Images, and Christian Apotropaic Devices in the Roman-Persian Wars (4th-7th Centuries)." Eikon / Imago 11 (March 1, 2022): 57–69. http://dx.doi.org/10.5209/eiko.76706.

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This paper analyses the military use of holy relics, images, and other Christian apotropaic devices in the Roman-Persian wars. I examine a wide range of literary evidence from the 4th to the 7th century exploring where, why, and how different Christian objects were used in military contexts. Moreover, I consider different factors, as the local religious practices or the rivalry between the Christian Roman Empire and Zoroastrian Persia. I argue that the earliest military uses of relics and holy images happened in the context of the Roman-Persian conflict and frontier region, and that, during th

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Ashirov, A. A. "Культ коня в повседневной и обрядовой жизни узбеков". Izvestiya of Altai State University, № 6(134) (29 грудня 2023): 49–53. https://doi.org/10.14258/izvasu(2023)6-08.

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The horse cult is considered to be one of the most ancient cults, so the horse became one of the first symbols in the history of mankind. The article highlights the views related to the cult of the horse in the daily and ritual life of Uzbeks. On the basis of archaeological and written sources, the views and various symbols associated with the horse contained in the "Avesta", the sacred book of Zoroastrians are analyzed. Ancient Turks endowed the horse with divine power, considering it the smartest creature that was able to speak and fly. That is why the horse, which occupies an important plac

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Weigelt, Frank André. "Walthert, Rafael: Reflexive Gemeinschaft. Religion, Tradition und Konflikt bei den Parsi Zoroastriern in Indien." Anthropos 110, no. 1 (2015): 284–86. http://dx.doi.org/10.5771/0257-9774-2015-1-284.

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Sailaukhan, A. B., Zh O. Mambetov, and A. Kenzhekozhayeva. "Studying baksy in Kazakh literature." Bulletin of L.N. Gumilyov Eurasian National University FILOLOGY Series 150, no. 1 (2025): 234–45. https://doi.org/10.32523/2616-678x-2025-150-1-234-245.

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The article analyzes the baksy (clergyman in Tengrism), considered representative of the Tengrism era, and the problem of its study in Kazakh science. The necessity and benefits of the baksy are examined, as well as the works of researchers who contributed to the definition of the professional personality of the baksy. It is known in science that traditions such as pre-Islamic theology, Mithraism, Zoroastrism, and shamanism are little studied and analyzed, and are of interest to society. Starting from the Turkic period, the assessments and conclusions given by famous scientists to this belief,

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Williams, A. V. "Sraoša in the Zoroastrian tradition. By G. Kreyenbroek. (Orientalia Rheno-Traiectina, Vol. 28) pp. xiii, 200Leiden, E. J. Brill, 1985. Guilders 68." Journal of the Royal Asiatic Society of Great Britain & Ireland 119, no. 1 (1987): 132–33. http://dx.doi.org/10.1017/s0035869x00167334.

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