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Journal articles on the topic 'Zoroastrian'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Pashootanizadeh, Azadeh. "Rag Dolls and the Cultural Identity of Zoroastrian Female Society." Athens Journal of Demography & Anthropology 1, no. 2 (2025): 127–40. https://doi.org/10.30958/ajda.1-2-3.

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After the collapse of the Sasanian Empire, the Zoroastrians of Iran formed a community united by a shared religious identity, later evolving into an ethnic group. The strategic importance of the Silk Road, combined with the familiarity of Zoroastrian textile merchants with this route, facilitated several waves of Zoroastrian migration. However, those who remained in Iran settled in various Silk Road stations and faced social pressures and discriminatory laws imposed by Islamic rulers. These circumstances led Zoroastrian women to promote textile and silk production as a means of preserving thei

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2

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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3

Niechciał, Pauline. "Calendar as an Identity Marker of the Zoroastrian Community in Iran." Iran and the Caucasus 23, no. 1 (2019): 35–49. http://dx.doi.org/10.1163/1573384x-20190104.

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The article reflects on the idea of both calendric time and its material supports used by the Zoroastrians of Iran in reference to the identity of the group. The qualitative analysis of the data collected during the fieldwork among the Zoroastrian community has shown that a distinctive time-reckoning system plays the role of an important marker that strengthens the community’s Zoroastrian identity in the face of Muslim domination. In the post-Revolutionary Iran, the calendar is one of the key pillars of the Zoroastrians’ collective self-awareness—both as an idea of a specific time-reckoning sy

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4

Mazuz, Haggai. "Qur’ānic Commentators on Jewish and Zoroastrian Approaches to Menstruation." Review of Rabbinic Judaism 15, no. 1 (2012): 89–98. http://dx.doi.org/10.1163/157007012x622935.

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Abstract The early Qur’ānic commentators argued that, in pre-Islamic times, Arabs observed many Jewish customs relating to menstruation. From the tenth century on, we find Qur’ānic commentators who claim that pre-Islamic Arabs observed Zoroastrian menstruation customs rather than Jewish ones. From the eleventh century on, commentators combined Jewish and Zoroastrian customs in their commentary on Qur’ān 2:222. This paper sets out the close relationship between Jewish and Zoroastrian rules regarding menstruation, which may explain why Jewish and Zoroastrian menstruation customs are connected in

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5

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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6

Agostini, Domenico. "Some Observations on Ahriman and his Miscreation in the Bundahišn." Journal of Persianate Studies 14, no. 1-2 (2022): 95–110. http://dx.doi.org/10.1163/18747167-bja10019.

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Abstract The Bundahišn (Primal Creation) is one of the most important surviving Zoroastrian works in Pahlavi Middle Persian. In this book, the evil spirit Ahriman and his demons play a crucial role in the cosmogonic drama from creation until the end of times, according to the well-known Zoroastrian dualistic system. This article describes the forms and the effects of the onslaught of Ahriman and his evil creatures, and how Zoroastrians explained the nature and the presence of evil and its real influence on the good creation and creatures of Ohrmazd as found in the Bundahišn.

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7

Niechciał, Paulina. "Zaratusztrianki w świątyniach: miejsca kultu religijnego z perspektywy zaratusztriańskiej diaspory w USA." Studia Religiologica 55, no. 1 (2022): 33–50. http://dx.doi.org/10.4467/20844077sr.22.003.16557.

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Zoroastrian Women in Temples: Places of Worship in the Perspective of the Zoroastrians Diaspora in the USA In this article, I approach the issue of temple visits by Zoroastrian women living in the USA. I analysed the field material in terms of the motivations and circumstances of these visits. The analysis showed that the women visit both Zarathushtrian places of worship in the immediate area, as well as those located further away, including in their old homelands, although they valorise them differently and motivate the need for such visits differently. Some perform religious practices at tem

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8

Molchanova, Elena. "On the headdresses of the Zoroastrian women of Iran." Rodnoy Yazyk. Linguistic journal, no. 1 (June 2021): 55–63. http://dx.doi.org/10.37892/2313-5816-2021-1-55-63.

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The article presents some observations on a poorly studied topic — headdress vocabulary among Zoroastrian women. The study is based on written sources, dictionaries and the author’s recorded field work in the city of Yazd, the center of the Iranian Zoroastrians.

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9

Ardakany, Poorchista Goshtasbi. "Construction Analysis of “Srōš Bāǰ”: The Opening Part of the Zoroastrian Prayer." Asian Culture and History 15, no. 1 (2023): 111. http://dx.doi.org/10.5539/ach.v15n1p111.

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The present study examines the structure of Srō&scaron; Bāǰ Avesta, which forms the first part of the Zoroastrian prayer, in order to determine its different parts and how to construct it. The Zoroastrian prayer was created by Zoroastrian religious leaders, and over time Zoroastrian religious leaders added things to it or subtracted things from it. In this research, it will be determined from which part of the Avesta each part of Srō&scaron; bāǰ was taken and which parts were made by Zoroastrian religious leaders and included in this Avesta. In this article, both Iranian Srō&scaron

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10

Crone, Patricia. "Zoroastrian Communism." Comparative Studies in Society and History 36, no. 3 (1994): 447–62. http://dx.doi.org/10.1017/s0010417500019198.

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According to Xanthus of Lydia, who wrote in the fifth century B.C., the Magi considered it right to have intercourse with their mothers, daughters, and sisters and also to hold women in common. The first half of this claim is perfectly correct: Xanthus is here referring to the Zoroastrian institution of close-kin marriage (khwēdōdāh), the existence of which is not (or no longer) in doubt. But his belief that the Magi held women in common undoubtedly rests on a misunderstanding, possibly of easy divorce laws and more probably of the institution of wife lending. In the fifth century A.D., howeve

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11

Stausberg, Michael. "Der Zoroastrismus als iranische religion und die Semantik von ,Iran' in der zoroastrischen religionsgeschichte." Zeitschrift für Religions- und Geistesgeschichte 63, no. 4 (2011): 313–31. http://dx.doi.org/10.1163/157007311798293575.

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AbstractZoroastrianism, one of the three recognized religious minorities in the Islamic Republic, can claim a specific linkage with Iran since the Avestan Vendidād and its other primary religious documents were written in Iranian languages and its history has for the most part unfolded in Iran (in a larger geographical sense). The term Aryan is used in inscriptions by the Achaemenian king Darius I as a way to gloss the name of the deity Ahura Mazdā (the 'God of the Aryans'). In the Sasanian period, Iran became the name of the empire. Zoroastrian literature written under Islamic rule, reaffirms

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12

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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13

Sahner, Christian C. "Zoroastrian law and the spread of Islam in Iranian society (ninth–tenth century)." Bulletin of the School of Oriental and African Studies 84, no. 1 (2021): 67–93. http://dx.doi.org/10.1017/s0041977x21000021.

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AbstractThis article explores three important Zoroastrian legal texts from the ʿAbbasid period, consisting of questions and answers to high-ranking priests. The texts contain a wellspring of information about the social history of Zoroastrianism under Islamic rule, especially the formative encounter between Zoroastrians and Muslims. These include matters such as conversion, apostasy, sexual relations with outsiders, inheritance, commerce, and the economic status of priests. The article argues that the elite clergy responsible for writing these texts used law to refashion the Zoroastrian commun

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14

Williams, Alan. "The literary re-placement of ‘Iran’ in India: The Qeṣṣe-ye Sanjān of the Zoroastrian ‘Persians’ (Parsis)". Acta Orientalia Vilnensia 8, № 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 th

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15

Ahmadi, Ghasem, Fatemeh Lajavardi, and Mohammad Reza Adli. "The Reciprocal Relationship Between Muslims and Zoroastrians During the Rashidun Caliphate." Journal of Social-Political Studies of Iran's Culture and History 2, no. 1 (2023): 341–80. https://doi.org/10.61838/kman.jspsich.2.1.14.

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The advent of Islam in Iran intensified certain intellectual and practical tensions among Iranians. In this period, the Zoroastrian religion was influenced by Islam, and reciprocally, it impacted Iranian Islamic forms such as Sufism and the Shia creed in ways that are clearly observable. The shift from Zoroastrianism to Islam meant accepting aspects of beliefs, behaviors, habits, and tastes that distinguished both Arab and Iranian Muslims from others. In this article, we aim to elucidate the religious situation of Zoroastrians in Iran after Islam during the era of the first four caliphs throug

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16

Boyce, Mary. "Dahma Āfriti and some related problems." Bulletin of the School of Oriental and African Studies 56, no. 2 (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 Avesta

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17

Russell, James. "Zoroastrian Notes." Iran and the Caucasus 6, no. 1 (2002): 1–10. http://dx.doi.org/10.1163/157338402x00025.

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18

Fayziyeva, Mohichehra. "ZOROASTRIAN RELIGION." MODERN SCIENCE АND RESEARCH 3, no. 3 (2024): 995–1000. https://doi.org/10.5281/zenodo.10899971.

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<em>This article reveals the reasons, beliefs, and social role of the Zoroastrian religion. </em><em>He also studies the useful aspects of Zoroastrianism and its holy book "Aveston". There was a lot of talk about how this religion helped the people of Central Asia.</em>

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19

Szanto, Edith. "“Zoroaster was a Kurd!”: Neo-Zoroastrianism among the Iraqi Kurds." Iran and the Caucasus 22, no. 1 (2018): 96–110. http://dx.doi.org/10.1163/1573384x-20180108.

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Disgusted with ISIS, some Kurds turned away from Islam following the fall of Mosul in 2014. Many became atheists, while others sought comfort in Zoroastrianism. Zoroastrianism, according to converts, was the “original” religion of the Kurds before they embraced Islam. In 2015, two Zoroastrian centers opened in Sulaimani, both of which are recognized by the Kurdish Regional Government in northern Iraq. Notably, neither has tried to recreate Zoroastrianism the way it is currently and has been historically practiced in Iran and South Asia. Instead, they have created their own versions of Zoroastr

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20

Marashi, Afshin, and Dinyar Patel. "Special Issue: Parsis and Iranians in the Modern Period." Iranian Studies 56, no. 1 (2023): 3–7. http://dx.doi.org/10.1017/irn.2022.38.

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A hundred years ago in colonial Bombay, on September 10, 1922, a group of Parsis established an organization called the Iran League. Meant to strengthen ties with their Iranian Zoroastrian coreligionists inside Iran, the Iran League also endeavored to recast wider economic and cultural relations between India and the country which Parsis regarded as their ancient homeland. That ancient homeland, after all, was undergoing seismic change. In the years following Reza Khan's 1921 coup and the establishment of the Pahlavi dynasty in 1925, Parsis watched with growing anticipation and excitement as I

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Niechciał, Paulina, and Mateusz M. Kłagisz. "Are Zoroastrians a Nation? Different Identity Formations/Patterns of Iranian and Indian Zoroastrians." Iran and the Caucasus 20, no. 3-4 (2016): 277–96. http://dx.doi.org/10.1163/1573384x-20160303.

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The article contributes to the debate on the modern transformations of collective identities and nation-building processes. We compare different identity patterns of Zoroastrians in Iran and India and answer the question whether one can consider them as a nation or as separate ethno-religious communities. The paper is an answer to a suggestion made by Rashna Writer about national ties linking Zoroastrians worldwide. Basing on field research of Zoroastrians in Iran and India, we argue that among them there are no visible traits regarding the construction of a national identity, only certain tre

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SANDERS, JACK T. "Whence the First Millennium? The Sources behind Revelation 20." New Testament Studies 50, no. 3 (2004): 444–56. http://dx.doi.org/10.1017/s0028688504000256.

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Many scholars in a former generation thought that Zoroastrian ideas had influenced the concept and structure of the millennium in Rev 20. More recently, however, nearly all scholars who deal with Revelation think rather that Ps 90.4 was responsible for the formulation in Rev 20. A careful review of both Jewish and Zoroastrian texts that bear on the issue, however, shows that, while absolute proof may be lacking, we should still give very serious consideration to the likelihood of a Zoroastrian background.

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23

Bitsch, Sebastian. "Hell’s Kitchen: The Banquet in the Hereafter and the Reflexion of Zoroastrian Eschatological Motifs in the Qurʾān". Iran and the Caucasus 26, № 4 (2022): 323–44. http://dx.doi.org/10.1163/1573384x-20220402.

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This article discusses potential Zoroastrian prefigurations concerning the Qurʾānic imagination of tormenting and distasteful food in hell. Although research on paradise and hell in the Qurʾān and the Islamic tradition has recently undergone a significant revival, recognizing potential allusions to Jewish, Christian, and—to a lesser extent—ancient Arabic traditions, Zoroastrian texts continue to be largely neglected. While scholars have argued that the banquet scenes in hell have no antecedents in Jewish or Christian literature and should therefore be understood as echoing or rather inverting

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24

Bennouna, Manal. "The Zoroastrian Magi Religion "A Critical Doctrinal Study"." Journal of Umm Al-Qura University for Sharia'h Sciences and Islamic Studies, no. 98 (September 30, 2024): 164–72. https://doi.org/10.54940/si70925243.

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This research to provide an answer to the questions and similarities raised about the Zoroastrian Magian religion, which is whether it is a heavenly religion? Is Zoroaster a prophet? Or a pretender to prophecy? Is Zoroastrianism the Magi or is it different from it? Are the Magi people of the Book? How did Zoroastrianism develop? Do Zoroastrians worship fire or do they just sanctify it? Accordingly, the research consists of an introduction, a preface, four sections, and a conclusion, and its approach is inductive, analytical, critical, in which I mentioned a brief about the Magi and explained t

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Gholami, Saloumeh, and Mehraban Pouladi. "Linguistic Insights from a Bilingual Letter: The Malati Dialect of Zoroastrian Dari in Yazd." Iran and the Caucasus 28, no. 4-5 (2024): 437–62. http://dx.doi.org/10.1163/1573384x-02804008.

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Abstract This article presents a comprehensive analysis of a rare written example of Zoroastrian Dari (Behdini), a traditionally spoken language, featured in a bilingual letter composed in the Perso-Arabic script. The linguistic evidence indicates that the dialect of this letter is the Malati dialect of Zoroastrian Dari, primarily spoken in the Priests’ quarter of Yazd. The article provides a detailed examination of the phonological, morphological, and syntactic features. Furthermore, it explores the challenges of using the Perso-Arabic script to capture the phonetic nuances of Zoroastrian Dar

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26

KRONEN, JOHN D., and SANDRA MENSSEN. "The defensibility of Zoroastrian dualism." Religious Studies 46, no. 2 (2010): 185–205. http://dx.doi.org/10.1017/s0034412509990357.

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AbstractContemporary philosophical discussion of religion neglects dualistic religions: although Manichaeism from time to time is accorded mention, Zoroastrianism, a more plausible form of religious dualism, is almost entirely ignored. We seek to change this state of affairs. To this end we (1) present the basic tenets of Zoroastrian dualism, (2) argue that objections to the Zoroastrian conception of God are less strong than typically imagined, (3) argue that objections to the Zoroastrian conception of the devil (and evil) are less strong than typically imagined, and (4) offer some brief concl

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27

Cantera, Alberto. "The Zoroastrian Long Liturgy." La lettre du Collège de France, no. 8 (March 1, 2014): 51. http://dx.doi.org/10.4000/lettre-cdf.2030.

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Bhattacharjee, Anindo, and Sandeep Singh. "Zoroastrian Ethics in Business." IIMS Journal of Management Science 12, no. 3si (2021): 133–43. http://dx.doi.org/10.5958/0976-173x.2021.00010.5.

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Foltz, Richard. "Zoroastrian Attitudes toward Animals." Society & Animals 18, no. 4 (2010): 367–78. http://dx.doi.org/10.1163/156853010x524325.

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AbstractThe ancient religion of Zoroastrianism devotes considerable attention to relations between human and nonhuman animals. All animal species are seen as being in one of two categories—either beneficent or malevolent, aligned either with the forces of good or with the forces of evil in an ongoing cosmic battle. Humans should treat each species accordingly, zealously protecting “beneficent” species while ruthlessly exterminating “malevolent” ones. Zoroastrian attitudes toward nonhuman animals have likely had a range of influences, both positive and negative, on those found in other traditio

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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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Betts, Alison V. G., Gairatdin Khozhaniyazov, Alison Weisskopf(†), and George Willcox. "Fire Features at Akchakhan-kala and Tash-k’irman-tepe." Ancient Civilizations from Scythia to Siberia 24, no. 1-2 (2018): 217–50. http://dx.doi.org/10.1163/15700577-12341331.

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AbstractFire is an intrinsic aspect of Zoroastrian ritual and religious traditions. Akchakhan-kala can be conclusively linked with pre-Sasanian Zoroastrian practice through evidence from the recent discovery of murals depicting Avestan deities. Close similarities in apparently ritual features suggest that Tash-k’irman-tepe can also be linked to such traditions. Both sites also have a rich array of fire features which can be linked to respect for, and veneration of, fire in a variety of forms. This paper discusses these features, how they might fit into the wider picture of pre-Sasanian Zoroast

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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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Asatrian, Garnik S. "ON ZOROASTRIANISM IN DAGESTAN." History, Archeology and Ethnography of the Caucasus 20, no. 3 (2024): 683–96. https://doi.org/10.32653/ch203683-696.

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This article explores possible traces of Zoroastrianism in Dagestan within the context of the pre-Islamic religious landscape of the North Caucasus. It presents methodological principles for identifying Middle Iranian lexemes with potential religious connotations in Dagestani languages, particularly Avar. The relevant data are presented as individual lemmas indicating, directly or indirectly, the spread of the religion of the Magi in Dagestan, apparently in a limited format. The study provides a detailed analysis of each lexeme related to the Middle Iranian period based on linguistic parameter

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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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35

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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36

Nigosian, S. A. "Zoroastrian Perception of Ascetic Culture." Journal of Asian and African Studies 34, no. 1 (1999): 4–18. http://dx.doi.org/10.1163/156852199x00130.

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This paper is a critical examination of the guiding principle in Zoroastrianism on renunciation and worldly engagement. The religious ideal of an ascetic, hermit, mendicant, mystic, monk, and recluse, typical in other religions, has no counterpart in Zoroastrianism. The reason for this difference, I shall argue, derives primarily from the basic ideals and concepts of virtue and righteousness in Zoroastrianism. In fact, virtue and righteousness is equated with pleasure, enjoyment, upholding the Good Principle, and helping the world in its progress towards perfection - not with self-denial, self

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Neale, Harry S. "The Zoroastrian in ‘Attār'sTadkiratu'l-Awliyā’." Middle Eastern Literatures 12, no. 2 (2009): 137–56. http://dx.doi.org/10.1080/14752620902951140.

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Niechciał, Paulina. "Essentialism in Zoroastrian boundary construction." Anthropology Southern Africa 43, no. 2 (2020): 119–32. http://dx.doi.org/10.1080/23323256.2020.1755874.

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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 (2012): 255. http://dx.doi.org/10.1176/appi.ajp.2011.11081185.

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40

Nigosian, S. A. "Zoroastrian Perception of Ascetic Culture." Journal of Asian and African Studies 34, no. 1 (1999): 4–18. http://dx.doi.org/10.1177/002190969903400102.

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41

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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Ramelli, Ilaria L. E. "Christian Apokatastasis and Zoroastrian Frashegird." Religion & Theology 24, no. 3-4 (2017): 350–406. http://dx.doi.org/10.1163/15743012-02403007.

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The theory of universal restoration (apokatastasis), the eventual eviction of evil and the purification, conversion and salvation of all rational creatures, was prominent in early Christian thinkers and present in more Patristic theologians than is commonly assumed. But, besides having philosophical, Biblical, and Jewish roots, may it have stemmed from another religion? The only suitable candidate would be Zoroastrianism. An analysis of the available sources concerning Zoroastrian eschatology shows that it is improbable that this may have influenced the Christian apokatastasis doctrine. At lea

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Shapira, Dan. "ZOROASTRIAN SOURCES ON BLACK PEOPLE." Arabica 49, no. 1 (2002): 117–22. http://dx.doi.org/10.1163/15700580252934027.

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Butolin, V. D. "The Zoroastrian Calendar in New Persian Poetry: “Names of Persian Days” by Masʿud Saʿd Salman". Orientalistica 6, № 3-4 (2023): 669–90. http://dx.doi.org/10.31696/2618-7043-2023-6-3-4-669-690.

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The calendar introductions were quite widespread in the Persian poetry of the Early Classical period (X–XIII centuries). The court poets on the occasion of a seasonal holiday (Nauruz, Mihran or Sade) or the beginning of a new season turned not only to the description of weather phenomena and changes in nature, but also to the Iranian names of months and days related to holidays and seasons. Such poetization of the Zoroastrian calendar became an integral part of Persian calendar poetry; references to Zoroastrian names of days and months can be found in many poets of the era: Rūdakī, Manūčihrī,

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Edrey, Meir. "Achaemenid / Early Zoroastrian Influences on Phoenician Cultic Practices during the Persian Period." Journal of Eastern Mediterranean Archaeology and Heritage Studies 11, no. 2-3 (2023): 209–28. http://dx.doi.org/10.5325/jeasmedarcherstu.11.2-3.0209.

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ABSTRACT The Achaemenid rule is often perceived by modern scholars as religiously tolerant and nonintrusive, mainly due to the biblical narrative and the Cyrus decree. However, even if the Achaemenids did not impose their beliefs and religious ideology on their subordinates, Achaemenid and Zoroastrian influences seem to have seeped into the religion and cultic practices of peoples under their hegemony. In the southern Levant, dramatic changes to Phoenician cult practices occurred during the Persian period, some of which are consistent with principles of the Zoroastrian faith. Although written

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Ahmadi, Amir. "On the coherence of Yasna: a critical assessment of recent arguments." Bulletin of the School of Oriental and African Studies 81, no. 1 (2017): 57–82. http://dx.doi.org/10.1017/s0041977x17001392.

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AbstractIn recent years a number of scholars have proposed more or less detailed schemas of the formation of the Zoroastrian ritual. These schemas offer accounts of the arrangement of the texts in the liturgy, the process of its formation, and even its function from an endogenous perspective. One way or another, they argue that the official Zoroastrian liturgy is an integrated ritual with a coherent text, and that the function of the ritual and the intention behind the arrangement of the texts can be determined by means of philological, literary and comparative analyses. The questions of forma

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ЦЕБРІЙ, Ірина Василівна. "ЗНАЧЕННЯ ЗОРОАСТРІЙСЬКОГО ХРАМУ В КУЛЬТУРНОМУ ЖИТТІ СТАРОДАВ-НЬОГО ІРАНУ". Філософські обрії, № 33 (16 липня 2015): 40–47. https://doi.org/10.5281/zenodo.20377.

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Analyzed values Zoroastrian temple (otoshkad) in the cultural and educational life of the ancient Iranian society, on the succession of generations in maintaining scientific tradition sages, teachers and mentors and transfer it to the younger generation. Through analysis of “Avesta” and other didactic literature of the era, we can reconstruct the activities of the temple as a comprehensive educational and educational center of its political and religious mission. For the ancient Iranians anticipated labor and physical education, physical labor and hardening (even cruel sense of the

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Хаmidova, Dilfuzа U. "HISTORY OF BRICKWARES OF ZOROASTRIAN RELIGION." JOURNAL OF LOOK TO THE PAST 4, no. 10 (2021): 92–96. http://dx.doi.org/10.26739/2181-9599-2021-10-11.

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History of the brickwares related to Zoroastrian religion is examined in this article. Features, forms and decorations of the artefacts found at archaeological excavations in the different regions of Uzbekistan, are studied in him. The focus is on the history of the Ostodons, which reflects the customs and rituals of historical periods, such as mourning events. The history of the ceramics found in the monuments is analyzed, the processes of restoration and repair are studied, scientific research works are classified and studied.Index Terms:ceramics, artefact, archaeology, monument, Zoroastrian

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Weinreich, Matthias. "Out of the Mouth of Babes … (Ps. 8:2)." Iran and the Caucasus 28, no. 4-5 (2024): 357–77. http://dx.doi.org/10.1163/1573384x-02804002.

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Abstract The present paper investigates the role of children as mediators between the world of humans and the divine, as reflected in Zoroastrian Middle Persian texts. Taking the curious portrayal of the main protagonist of the Pahlavi “Story of Jōišt ī Friyān” as a starting point, it examines how the author of the tale accentuates his own educational message by attributing it to an underage boy. In this context the article attempts to contribute to the discussion on the place of visions in traditional Zoroastrian society and literature.

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JAMZADEH, Parivash. "Remarks on Some Zoroastrian Architectural Features." Studia Iranica 30, no. 1 (2001): 17–29. http://dx.doi.org/10.2143/si.30.1.291.

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