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Books on the topic 'Zoroastrian Persian'

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

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1

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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2

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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3

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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4

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

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5

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

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6

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

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7

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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8

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

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9

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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10

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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11

Nabarz, Payam, and H. Taqizadeh S. The Persian 'Mar Nameh': The Zoroastrian 'Book of the Snake' Omens and Calendar & The Old Persian Calendar. Twin Serpents Ltd., 2006.

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12

Agostini, Domenico, Samuel Thrope, Shaul Shaked, and Guy Stroumsa. The Bundahišn. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190879044.001.0001.

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The Bundahišn, meaning primal or foundational creation, is the central Zoroastrian account of creation, cosmology, and eschatology and one of the most important of the surviving testaments to Zoroastrian literature and pre-Islamic Iranian culture. Touching on geography, cosmogony, anthropology, zoology, astronomy, medicine, legend, and myth, the Bundahišn can be considered a concise compendium of Zoroastrian knowledge. The Bundahišn is well known in the field as an essential primary source for the study of ancient Iranian history, religions, literature, and languages. It is one of the most important texts composed in Zoroastrian Middle Persian, also known as Zoroastrian Book Pahlavi, in the centuries after the fall of the Sasanian Empire to the invading Arab and Islamic forces in the mid seventh century. The Bundahišn provides scholars with a particularly profitable window on Zoroastrianism’s intellectual and religious history at a crucial transitional moment: centuries after the composition of the Avesta, the Zoroastrian sacred scriptures, and before the transformation of Zoroastrianism into a minority religion within Iran and adherents’ dispersion throughout Central and South Asia. However, the Bundahišn is not only a scholarly tract. It is also a great work of literature in its own right and ranks alongside the creation myths of other ancient traditions: Genesis, the Babylonian Emunah Elish, Hesiod’s Theogony, and others. Informed by the latest research in Iranian Studies, this translation aims to bring to the fore the aesthetic quality, literary style, and complexity of this important work.
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13

Boyce, Mary. Zoroastrians: Their Religious Beliefs and Practices (Library of Religious Beliefs & Practices). Routledge, 2001.

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14

Zoroastrians: Their Religious Beliefs and Practices (Library of Religious Beliefs and Practices). Routledge, 2001.

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15

Adrych, Philippa, Robert Bracey, Dominic Dalglish, Stefanie Lenk, and Rachel Wood. Images of Mithra. Edited by Jas Elsner. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198792536.001.0001.

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Images of Mithra begins with the seemingly simple question: what’s in a name? With a history of use extending back to Vedic texts of the second millennium BC, derivations of the name Mithra appear in the Roman Empire, across Sasanian Persia, and in the Kushan Empire of southern Afghanistan and northern India during the first millennium AD. Even today, this name has a place in Yazidi and Zoroastrian religion. But what connection have Mihr in Persia, Miiro in Kushan Bactria, and Mithras in the Roman Empire to one another? Over the course of the volume, specialists in the material culture of these diverse regions explore appearances of the name Mithra from six distinct locations in antiquity. In a subversion of the usual historical process, the authors begin not from an assessment of texts, but by placing images of Mithra at the heart of their analysis. Careful consideration of each example’s own context, situating it in the broader scheme of religious traditions and ongoing cultural interactions, is key to this discussion. Such an approach opens up a host of potential comparisons and interpretations that are often sidelined in historical accounts. What Images of Mithra offers is a fresh approach to figures that we identify as ‘gods’, and the ways in which they were labelled and depicted in the ancient world. Through an emphasis on material culture, a more nuanced understanding of the processes of religious formation is proposed in what is but the first part of the Visual Conversations series.
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16

Bernstein, Alan E. Hell and Its Rivals. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501707803.001.0001.

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The idea of punishment after death—whereby the souls of the wicked are consigned to hell—emerged out of beliefs found across the Mediterranean, from ancient Egypt to Zoroastrian Persia, and became fundamental to the Abrahamic religions. Once hell achieved doctrinal expression in the New Testament, the Talmud, and the Qur’ān, thinkers began to question hell’s eternity, and to consider possible alternatives—hell’s rivals. Some imagined outright escape, others periodic but temporary relief within the torments. One option, including Purgatory and, in the Eastern Orthodox tradition, the Middle State, was to consider the punishments to be temporary and purifying. Despite these moral and theological hesitations, the idea of hell has remained a historical and theological force until the present. This book examines an array of sources from within and beyond the three Abrahamic faiths—including theology, chronicles, legal charters, edifying tales, and narratives of near-death experiences—to analyze the origins and evolution of belief in hell. Key social institutions, including slavery, capital punishment, and monarchy, also affected the afterlife beliefs of Jews, Christians, and Muslims. Reflection on hell encouraged a stigmatization of “the other” that in turn emphasized the differences between these religions. Yet, despite these rivalries, each community proclaimed eternal punishment and answered related challenges to it in similar terms. For all that divided them, they agreed on the need for—and fact of—hell.
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