Relevant bibliographies by topics / Zoroastrian Persian

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Zoroastrian Persian'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "Zoroastrian Persian"

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Stausberg, Michael. "Hell in Zoroastrian History." Numen 56, no. 2-3 (2009): 217–53. http://dx.doi.org/10.1163/156852709x404991.

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The present article surveys some relevant developments of conceptualizations of hell in the Rg-Veda, the Avestan corpus and the Middle Persian (Pahlavi) literature of the Zoroastrians, where hell is more extensively discussed. The article concludes by looking at the belief in heaven and hell among the world-wide Zoroastrian diaspora communities, urban laity in Mumbai, and professional priests in Westen India.
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Williams, Alan. "The literary re-placement of ‘Iran’ in India: The Qeṣṣe-ye Sanjān of the Zoroastrian ‘Persians’ (Parsis)." Acta Orientalia Vilnensia 8, no. 1 (January 1, 2007): 15–39. http://dx.doi.org/10.15388/aov.2007.1.3752.

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University of ManchesterThe Persian Qeṣṣe-ye Sanjān (‘the Story of Sanjān’), written in 1599 CE, is our only source for the account of the supposed Zoroastrian ‘migration’ from Iran to India in the 8th cent. The last of the Sasanian kings, Yazdegard III, had been deposed after the battle of Nehāvand in 642 CE, and Zoroastrian Iran was overrun by Arab invaders who Islamicized Iran after hundreds of years of Zoroastrian domination of the country under Achaemenian, Parthian and Sasanian empires (530 BCE–651 CE). According to the Qeṣṣe-ye Sanjān, ‘Iran’ was ‘shattered’ by the Arab conquest, and those who remained faithful to the old religion fled from persecution by the new Muslim presence. The Qeṣṣe-ye Sanjān tells of the long journey of a group of Zoroastrians to seek asylum in India, and the subsequent resettlement there, where they later became the Parsis, ‘the Persians’. The key factor in this re-placement of Iran is their finding a new monarch, not in human form but in a sacred fire, called ‘King of Iran’. When it is read as a myth of charter and series of rites de passage, it reveals much about the literary construction of place as a form of religious and social commentary.
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Zargaran, Arman, Alireza Mehdizadeh, Hassan Yarmohammadi, and Abdolali Mohagheghzadeh. "Zoroastrian Priests: Ancient Persian Psychiatrists." American Journal of Psychiatry 169, no. 3 (March 2012): 255. http://dx.doi.org/10.1176/appi.ajp.2011.11081185.

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Gorshkov, Andrey. "Persian theme in Plutarch’s works based on the episode from the treatise “On Isis and Osiris”." Litera, no. 8 (August 2021): 63–69. http://dx.doi.org/10.25136/2409-8698.2021.8.36326.

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The object of this research is the cultural ties between Greeks and Persians, while the subject is the image of Persia and Persian in Plutarch's treatise “On Isis and Osiris”. The author carefully examines such aspects of the topic as the problem of barbarism, Zoroastrianism as the foundation of Persian worldview, Persians from the perspective of Plutarch, description of Persian religious rites and traditions. Special attention is turned to the problems of borrowing Persian words into the Ancient Greek language (Avestan lexemes are being modified in the Ancient Persian language, and then adapted in the Ancient Greek language). It is noted that Greek language has been influenced by the barbarian languages due to deepening ties of the Greeks with other peoples. The conclusion is made that Plutarch was sincerely fascinated with Persians and certain aspects of their worldview; he compares the sayings of the Greek philosophers and poets with Persian ontology — contrary to the stereotypical perception of the Persians as barbarians, standing below the Greeks in their development. The author’s special contribution consists in juxtaposition of the Zoroastrian doctrinal provisions with the rites and practices of the Persians described by Plutarch. The novelty of this research consists in the advanced hypothesis that explains the rich spirit in the lexeme Ὡρομάζης. The relevance this work lies in examination of interaction between the Greek and Persian worlds, which has not received due attention in the Russian philological science.
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GONZÁLEZ FERNÁNDEZ, Martín. "Omar Khayyám (1040/62-1131/32) y la filosofía árabe / Omar Khayyám (1040/62-1131/32) and Arab philosophy." Revista Española de Filosofía Medieval 21 (October 1, 2014): 119. http://dx.doi.org/10.21071/refime.v21i.5910.

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This article analyzes the figure of Omar Khayyam (Nîsâbur, Persia, ca. 1040/62,- ca. 1131/32, Nîsâbur) by looking at his famous quatrains or rubayat,focusing on the reception and review of the Arab philosophies of his time, and the defense that he makes of Persian Archaic, Zoroastrian, Mazdean and Manichean culture and philosophy.
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Boyce, Mary. "Dahma Āfriti and some related problems." Bulletin of the School of Oriental and African Studies 56, no. 2 (June 1993): 209–18. http://dx.doi.org/10.1017/s0041977x00005474.

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The Yazata of the benediction known as the Dahma Āfriti is a figure whose importance in the Zoroastrian pantheon has been obscured, it seems for two main reasons. One is that, although she was apparently originally accorded a place among the thirty ‘calendar’ divinities, she subsequently lost this, probably in an Achaemenian calendar reform. The other is that later still her identity became confused through her name acquiring several Middle Persian forms: Dahm Yazad, Dahmān Āfrīn, Dahmān, the last, since it is a formal plural, causing some misunderstandings in her veneration locally.The Avestan adjective dahma is understood to have meant originally ‘instructed’, that is, in the Zoroastrian faith; but, to judge from its use in context, it developed the sense of ‘pious, devout’, occurring frequently with ašavan as a term for a good Zoroastrian. The name of the benediction is accordingly generally rendered as the ‘Pious Blessing’. Much power was attributed by Zoroastrians to solemnly pronounced words, and the compilers of the extended yasna liturgy set the ‘Pious Good Blessing’, Dahṃa VaohviĀfriti, after the Ahuna Vairya, Ašəm Vohū and Yenhē hātąm as the fourth of the mighty utterances which crush and destroy Anra Mainyu and his hordes (Y.61:l–2). (The other three form a group because together they precede the Gāthās, and together are the subject of the commentary which forms (Y. 19–21.)
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Dobroruka, Vicente. "Hesiodic reminiscences in Zoroastrian–Hellenistic apocalypses." Bulletin of the School of Oriental and African Studies 75, no. 2 (May 15, 2012): 275–95. http://dx.doi.org/10.1017/s0041977x12000043.

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AbstractThis article fits into the general picture of investigations on meta-historical thinking in Antiquity, as well as possible links between Persian apocalyptic literature and early Christian literature. The paper also explores the long-standing debate on the influence of Zoroastrian thought on Jewish–Christian apocalyptic – or whether it was rather the other way round.
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Khoroche, Peter. "Kids and Colts in Pahlavi." Indo-Iranian Journal 53, no. 4 (2010): 297–99. http://dx.doi.org/10.1163/001972410x519911.

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AbstractThe occurrence in a fragmentary text in Manichaean Middle Persian of the word twštr 'goat' provides the meaning for the corresponding word in Zoroastrian Middle Persian, which, because of its rarity, has hitherto not been recognized. This in turn suggests a slight emendation, giving better sense, to a page in the Dēnkard.
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Russell, J. R. "Parsi Zoroastrian Garbās and Monājāts." Journal of the Royal Asiatic Society of Great Britain & Ireland 121, no. 1 (January 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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Silk, Jonathan A. "Putative Persian perversities: Indian Buddhist condemnations of Zoroastrian close-kin marriage in context." Bulletin of the School of Oriental and African Studies 71, no. 3 (October 2008): 433–64. http://dx.doi.org/10.1017/s0041977x08000827.

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AbstractAncient and medieval sources from Greece to Korea speak of the morally reprehensible habits of the Persians, who engage in close-kin marriage. Indian Buddhist texts also preserve similar ideas. One interesting passage in a narrative text makes use of this motif in a particularly interesting way, thereby indicating the character who appeals to the trope as ethically beyond the pale. The present paper explores the background of this common depiction of Persian marriage customs for its own intrinsic interest, and as a means to explicate the passage in question.
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Dissertations / Theses on the topic "Zoroastrian Persian"

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Kargar, Dariush. "Ardāy-Vīrāf Nāma : Iranian Conceptions of the Other World." Doctoral thesis, Uppsala universitet, Iranska språk, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-111264.

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The present thesis consists of an edition of an Iranian literary work whose theme is a journey to the Other World, namely the Ardāy-Vīrāf Nāma. The version of this work which is here edited and commented on is a prose version in the Zoroastrian Persian language. A discussion about Iranian conceptions of the Other World is also an integrated part of the thesis. The text of the Ardāy-Vīrāf Nāma is edited employing a text critical method by using six manuscripts. The oldest manuscript, which has been used as the base manuscript for editing the text, was written in 896 A.Y. (Yazdgirdī)/1527 A.D. The edited text is also translated into English, and followed by a Commentary on names, unusual words and Zoroastrian terms used in the text. Other Iranian documents about journeys to the Other World are studied in this thesis as well, and all are compared to the Ardāy-Vīrāf Nāma. The Zoroastrian Persian version of this work is also compared to its Parsig version. The differences between the Zoroastrian Persian and the Parsig versions indicate that they have their background in two different world views. To prove this theory, some significant elements in the Zoroastrian Persian version, which demonstrate that this is a pre-Zoroastrian epic narrative, have been compared to some elements in the Parsig version that show that this is a religious Zoroastrian account. Possible reasons for the change in Ardāy-Vīrāf Nāma from a pre-Zoroastrian epic narrative into a Zoroastrian-religious one are also suggested. A king named Davānūs is one of the Ardāy-Vīrāf Nāma personages. In an appendix, the historical personality of Davānūs is discussed with reference to Arabic, Persian and Greek historiography.
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Knaute, David. "Des côtes du Gujarat aux pays de la diaspora : dynamiques identitaires, démographiques et migratoires des communautés parsies d’Inde et du Pakistan." Paris, EHESS, 2014. http://www.theses.fr/2014EHES0624.

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En Inde et au Pakistan, les Parsis – minorité ethno-religieuse présente sur le sous-continent indien depuis le VIIIème siècle après J. -C. – sont considérés comme autochtones, en dépit de leurs racines perses. Longtemps restés à la marge de la société indienne, ils ont traversé un âge d’or à l’époque coloniale britannique, au cours de laquelle ils ont contribué, en tant qu’élite « occidentalisée », à de multiples avancées d’ordre socio-économiques et politiques. L’indépendance de 1947 a marqué un tournant, en scindant les Parsis en deux communautés distinctes et désormais démunies de tout privilège ou statut particulier. De nombreux Parsis ont de fait choisi la voie de l’émigration, dans un premier temps en Grande-Bretagne puis, au cours des dernières décennies, vers le Nouveau Monde. A travers une analyse mêlant histoire et anthropologie, cette thèse explore les dynamiques identitaires, démographiques et migratoires qui en découlent en Inde et au Pakistan ainsi qu’au sein des pays de la diaspora. L’auteur souhaite montrer que les communautés parsies du sous-continent indien ont atteint un point de rupture, notamment avéré par une crise démographique aigüe. Au sein des pays de la diaspora, la thèse vise à dévoiler une situation marquée par l’ambivalence : la reproduction des traits identitaires parsis - en premier lieu la perpétuation d’un esprit pionnier - y est en effet concomitante à l’apparition de nouvelles tendances, dont le rapprochement entre Parsis et zoroastriens d’Iran ou des risques croissants d’assimilation. La question qui se pose est dès lors dans quelle mesure la constitution d’une diaspora implique une transformation de l’identité parsie, y compris au sein des pays d’origine. En se basant sur l’approche complexe, la thèse s’attache à faire ressortir les interactions liant les communautés parsies les unes aux autres, les tensions autour de la religion et les paradoxes marquant l’évolution de la communauté parsie à l’échelle mondiale, pour démontrer la « mutation » identitaire parsie qui est en jeu. La thèse entend contribuer à l’étude des communautés parsies-zoroastriennes à travers le monde, et prolonger l’œuvre des professeurs Mary Boyce et John Hinnells (SOAS), tout en innovant d’un point de vue méthodologique par la parole donnée aux acteurs. Une enquête ethnologique approfondie menée au Pakistan, ainsi que des sources issues des pays de la diaspora ou concernant le patrimoine culturel (y compris la pratique funéraire des tours du silence), permettent de présenter des éléments inédits sur l’histoire et la pratique contemporaine du zoroastrisme. La thèse participe aussi à la compréhension du phénomène diasporique et à l’émergence d’un nouveau champ d’étude sur l’e-diaspora, à travers l’analyse de l’espace web parsi-zoroastrien
In India and Pakistan, the Parsis - an ethno-religious minority present on the Indian sub-continent since the 8th century A. D. - are considered as indigenous, in spite of their Persian ancestry. They remained at the margins of Indian society for a long time and experienced a golden age during British colonial times, during which they contributed as a "westernized" elite to numerous socio-economic and political developments. In 1947, Indian independance was a turning point and split the Parsis into two distinct communities deprived of any specific privilege or status. As a result many Parsis decided to migrate, first to Great Britain then - in recent decades - to the New World. Through a mix of historical and anthropological analysis, this thesis explores the subsequent identity, demographic and migratory dynamics in India and Pakistan as well as in the diaspora. The author attempts to demonstrate that Parsi communities on the Indian subcontinent have reached a point of no return, revealed among other trends, by a severe demographic crisis. Regarding the diaspora, the thesis aims at unveiling the ambivalent situation that prevails: the reproduction of Parsi identity traits - beginning with the perpetuation of a pioneering spirit - is concomitant here with a=new developments, including the coming together of Parsis and Zoroastrians from Iran, or the increasing risks of assimilation. The question is therefore to what extent the constotution of a diaspora implies a transformation of the Parsi identity, including in the countries of origin. Based on the complex approach, the thesis endeavors to highlight the interactions linking Parsi communities to one another, tensions around religion and paradoxes that characterize the evolution of the Parsi community worldwide, in order to show the "mutation" of the Parsi identity which is at stake. The thesis is an attempt to contribute to the study of Parsi-Zoroastrian communities around the world, and to extend the work of Professors Mary Boyce and john Hinnells (SOAS), while innovating from a methodology perspective by giving voice to the actors. A thorough ethnological survey carried out in Pakistan, as well as sources from the countries of the diaspora or concerning the cultural heritage (including the funerary practice of the towers of silence) allows the presentation of new elements on the history and contemporary practice of Zoroastrianism. The thesis also contributes to the understanding of the diasporic phenomenon and the emergence of a new field of study on the e-diaspora, through the analysis of the Parsi-Zoroastrian web
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Nanji, Nawazish Godrej. "Giving Architecture to Fire." Thesis, Virginia Tech, 2006. http://hdl.handle.net/10919/33592.

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For centuries, fire has been a sacred symbol from the eastern cultures to western regions. As one of the four states of matter, fire represents the great essence in our daily lives as an energy source with its warmth, light and aura, kindling feelings of truth and spirituality within us. In his poetic verses, fire was venerated by Zoroaster who led mankind to believe that there is one supreme lord that we may follow; a being that can only be known by the quest for truth (Asha). For Zoroaster truth was symbolic with fire as it brought people together in prayer. With the passage of time fire became consecrated in different orders with the higher ones being placed within covered buildings for protection. These buildings became temples of fire or Fire Temples where an eternal flame was kept and looked after by a priest so as to keep alive the salvation of humankind and continue our journey towards righteousness with the blessings of the supreme. With this, faith stayed alive as long as the Fire burned. Herein lies my celebration of fire where I announce it to the follower on the path to truth as an eternal flame burning, yet resting in a place worthy of all its glory; an ambiance created to venerate the flame and reassure the traveler that its light has more to offer than meets the eye.
Master of Architecture
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Askari, Nasrin. "The Medieval Reception of Firdausī's Shāhnāma: The Ardashīr Cycle as a Mirror for Princes." Thesis, 2013. http://hdl.handle.net/1807/35768.

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Based on a broad survey of the reception of Firdausī’s Shāhnāma in medieval times, this dissertation argues that Firdausī’s oeuvre was primarily perceived as a book of wisdom and advice for kings and courtly élites. The medieval reception of the Shāhnāma is clearly manifested in the comments of medieval authors about Firdausī and his work, and in their use of the Shāhnāma in the composition of their own works. The production of ikhtiyārāt-i Shāhnāmas (selections from the Shāhnāma) in medieval times and the remarkable attention of the authors of mirrors for princes to Firdausī’s opus are particularly illuminating in this regard. The survey is complemented by a close textual reading of the Ardashīr cycle in the Shāhnāma in comparison with other medieval historical accounts about Ardashīr, in order to illustrate how history in the Shāhnāma is reduced to only a framework for the presentation of ideas and ideals of kingship. Based on ancient Persian beliefs regarding the ideal state of the world, I argue that Ardashīr in the Shāhnāma is represented as a Saviour of the world. Within this context, I offer new interpretations of the symbolic tale of Ardashīr’s fight against a giant worm, and explain why the idea of the union of kingship and religion, a major topic in almost all medieval Persian mirrors for princes, has often been attributed to Ardashīr. Finally, I compare the Ardashīr cycle in the Shāhnāma with nine medieval Persian mirrors for princes to demonstrate that the ethico-political concepts contained in them, as well as the portrayal of Ardashīr, remain more or less the same in all these works. Study of the Shāhnāma as a mirror for princes, as this study shows, not only reveals the meaning of its symbolic tales, but also sheds light on the pre-Islamic roots of some of the ethico-political concepts presented in the medieval Perso-Islamic literature of wisdom and advice for kings and courtiers.
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Books on the topic "Zoroastrian Persian"

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Kotwal, Firoze M. P. A Persian offering the Yasna: A Zoroastrian high liturgy. Paris: Association pour l'avancement des études iraniennes, 1991.

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Vitalone, Mario. The Persian Revāyat "Ithoter": Zoroastrian rituals in the eighteenth century. Napoli: Istituto universitario orientale, Dipartimento di studi asiatici, 1996.

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Vitalone, Mario. The Persian Revāyat "Ithoter": Zoroastrian rituals in the eighteenth century. Napoli: Istituto universitario orientale, Dipartimento di studi asiatici, 1996.

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Barʹrasī-i zabānʹshinākhtī va dastūrī-i gūyish-i Zartushtiyān-i Sharīfʹābād, Ardakān, Yazd. Shīrāz: Intishātāt-i Rakhshīd, 2007.

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Boyce, Mary. Zoroastrians: Their religious beliefs and practices. London: Routledge & Kegan Paul, 1986.

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Boyce, Mary. Zoroastrians: Their religious beliefs and practices. London: Routledge and Paul, 1987.

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S, Asatryan G., ed. Notes on the language and ethnography of the Zoroastrians of Yazd. Copenhagen: Det Kongelige Danske Videnskabernes Selskab, 2002.

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Farhang-i Zartushtīyān-i Ustān-i Yazd. [Sweden]: Kaykhusraw Kishāvarz, 1993.

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Vāzhahʹnāmah-ʼi gūyish-i Bihdīnān-i shahr-i Yazd: Fārsī bih gūyish-i hamrāh bā mis̲āl. Tihrān: Pizhūhishgāh-i ʻUlūm-i Insānī va Muṭālaʻāt-i Farhangī, 1995.

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Vāzhahʹnāmah-ʼi gūyish-i Bihdīnān-i shahr-i Yazd: Fārsī bih gūyish-i hamrāh bā mis̲āl. Tihrān: Pizhūhishgāh-i ʻUlūm-i Insānī va Muṭālaʻāt-i Farhangī, 1995.

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Book chapters on the topic "Zoroastrian Persian"

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Kiperwasser, Reuven, and Serge Ruzer. "To Convert A Persian And Teach Him The Holy Scriptures: A Zoroastrian Proselyte In Rabbinic And Syriac Christian Narratives." In Jews, Christians and Zoroastrians, edited by Adam H. Becker, Reuven Kiperwasser, Serge Ruzer, Albert De Jong, Peter Bruns, Sergey Minov, Richard Kalmin, and Isaiah Gafni, 91–128. Piscataway, NJ, USA: Gorgias Press, 2015. http://dx.doi.org/10.31826/9781463224547-008.

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Delaini, Paolo. "Pregnancy in Middle-Persian Zoroastrian Literature: The Exchange of Knowledge between India, Iran and Greece in Late Antiquity." In Pregnancy and Childbirth in the Premodern World, 29–51. Turnhout, Belgium: Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.cursor-eb.5.117817.

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Patel, Simin. "The Great Persian Famine of 1871, Parsi Refugees and the Making of Irani Identity in Bombay." In Bombay Before Mumbai, 57–76. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190061708.003.0004.

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This essay examines how the relief efforts occasioned by the Great Persian Famine of 1871 crystallized a new sense of community consciousness among the Parsis as well as created the new identity of ‘Iranis’ amongst the Persian Zoroastrian refugee population that was rehabilitated in Bombay. It draws on Jim Masselos’ work on migration and identity in Bombay to show how framing a new identity enabled Persian Zoroastrians to be considered on their own terms, rather than being subsumed as part of the Parsi poor in the city.
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Canepa, Matthew P. "Persian Religion and Achaemenid Sacred Spaces." In Iranian Expanse, 149–69. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520290037.003.0007.

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Chapter 7 examines the problem of the architecture and spatial contexts of Achaemenid religion. It argues that the dynasty did not impose a tradition of fire temple architecture on their empire. It is important to assert this at the outset because throughout the last century scholars have repeatedly assumed the existence of- and often attempted to reconstruct- a trans-millennial tradition of Iranian temple architecture built to house a sacred, ever-burning fire in the manner of a late antique or medieval Zoroastrian fire temple, retrojecting them onto the ancient evidence. It explores the evidence we do have to understand the Achaemenid approach to temples and sacred spaces.
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Agostini, Domenico, and Samuel Thrope. "On the Human Body as the Measure of the Material World." In The Bundahišn, 148–53. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190879044.003.0051.

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Chapter 28 focuses on the idea of the correspondence between the microcosm (gēhān ī kōdak) and macrocosm (gēhān ī wuzurg), also found in Plato’s Timaeus. The chapter lays out in detail the parallels between parts of the human body and entities in the world, in particular the heavenly world of the Amahraspands. While surviving Zoroastrian Middle Persian literature does not include a complete medical text, this chapter sheds light on Iranian Zoroastrian theories of medicine and physiology, many of which have precedents in Greek thought.
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Secunda, Shai. "Lifeblood and Deathblood." In The Talmud's Red Fence, 27–50. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198856825.003.0002.

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This chapter demonstrates how the Babylonian Talmud and Zoroastrian Middle Persian texts developed a neo-Galenic notion of menstruation as closely related to a productive, bloody female seed emitted during intercourse. At the same time, these literatures claimed that menstruation originated in primordial evil or sin. Similarly, menstruation was seen as potently dangerous in Babylonian Jewish magical texts. This compound set of beliefs largely reflect a male perspective, in which menstruation was seen as an unusual, and even threatening, physiological phenomenon, and thus highly marked.
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"Chapter Five: Syriac and Rabbinic Narratives on Zoroastrian Oral Culture: The Case of a Persian Convert." In Reshaping Identities in Late Antique Syria-Mesopotamia, 123–62. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463236977-007.

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Curie, Gabriela. "Sonic Entanglements, Visual Records and the Gandhāran Nexus." In The Music Road, 41–70. British Academy, 2019. http://dx.doi.org/10.5871/bacad/9780197266564.003.0003.

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Visual representations of music-making from ancient Gandhāra—a region in today’s north-western Pakistan and eastern Afghanistan—bear witness to the early dissemination of music instruments and iconographic practices, as part of the intellectual and artistic exchanges along Eurasian trade routes during the early centuries of the Common Era. At the intersection of cultural spheres—Buddhist, Hellenistic and Zoroastrian; Indian and Persian; Kuṣāṇa, Parthian and Indo-Scythian—Gandhāran musical culture offers one perfect, albeit challenging, example of a nexus of transcultural expression. The entangled organological and iconographical histories embedded in Gandhāran artefacts lend themselves to transcultural analysis, and to the understanding of pre-modern processes of musical globalisation, encounter, exchange and hybridisation or entanglement. Since the Gandhāran world partakes in the networks of the Silk Roads as both a ‘receiver’ and ‘transmitter’ of culture, it seems to display cultural cosmopolitanism par excellence: a nexus of both centripetal and centrifugal transcultural music-iconographical and organological negotiations.
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9

Patterson, Lee E. "Minority Religions in the Sasanian Empire: Suppression, Integration and Relations with Rome." In Sasanian Persia, 181–98. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474401012.003.0008.

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Abstract:
Gauging the importance of religion to the exercise of political will in the Sasanian world requires enormous care. It is all too easy to take the Great Kings at their word as they championed the doctrines of Zoroastrianism in their political pronouncements, especially as some of them also persecuted Christianity. Whether or not such sentiments were genuine, a closer analysis of the evidence suggests a more pragmatic royal use of religion. The political realities on the ground were more often the deciding factor in how the kings related to the religious sectors of Sasanian society. This state of affairs sometimes set the kings against the Zoroastrian clerics, whose agendas were not always in alignment, and it explains why Christian persecutions were usually motivated more by politics than doctrine. Moreover, this dynamic also explains the prominence of the Christian church in the later Sasanian period as kings employed it as a base of support, much as they had the Zoroastrian hierarchy.
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10

"III The Campaign for Persia in Iranian & Zoroastrian Lights." In Alexander Histories and Iranian Reflections, 51–70. BRILL, 2012. http://dx.doi.org/10.1163/9789004217522_005.

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