Michael Back, Die Sassanidischen Staatsinschriften: Studien zur Orthographie und Philologie des Mittelpersischen der Schriften, Acta Iranica 18, Leiden, 1978.
Harold W. Bailey, Zoroastrian Problems in the Ninth-Century Books, Oxford, 1943.
Emile Benveniste, ”L’Ērān-vēž et l’origine lйgendaire des Iraniens,” BSOS 7, 1933-35, pp. 265-74.
Mary Boyce, A Reader in Manichaean Middle Persian and Parthian: Texts with Notes, Acta Iranica 9, Leiden, 1975.
Idem, Zoroastrians: Their Religious Beliefs and Practices, London, 1979 (basically a summary history of Zoroastrianism from its beginnings to the present intended for the general reader, following the contours of her three-volume history).
Idem, A History of Zoroastrianism, vols. I-II, Leiden, 1975-82.
Mary Boyce and Franz Grenet A History of Zoroastrianism III: Zoroastrianism under Macedonian and Roman Rule, Leiden, 1991. (These three volumes present a comprehensive, detailed, and richly documented account of the beginning of Zoroastrianism, its development under the Achaemenids and during a long period extending from the Macedonian conquest of Persia in 330 BCE to the 4th century CE in the Greco-Roman cultural and political spheres. In the first volume, the author has used later Pahlavi sources, rather uncritically, to provide a reconstruction of Zoroaster’s religion. She also seeks to establish a very early date for Zoroaster and to demonstrate the great continuity of the belief and practice; some of her conclusions, however, have been argued against by other scholars of the field.)
Muhammad A. Dandamaev, A Political History of the Achaemenid Empire, tr. Willem J. Vogelsang, Leiden, 1989.
George Dumйzil, Naissance d’archanges, Abbeville, 1945 (in a variety of books, but mainly in this one, the author describes Zarathustra’s theology of the Aməša Spəntas as a sublimation of his tripartite ideology of the Indo-Europeans).
Jean Duchesne-Guillemin, La religion de l’Iran ancien, Paris, 1962 (an excellent handbook; the author, although under the influence of George Dumйzil’s theory of a tripartite ideology, is not intrusively dogmatic and presents a balanced view with references to various scholarly approaches).
Ebn Esfandiār, Nāma-ye Tansar, ed. Mojtabā Minovi, Tehran, 1975; tr. Mary Boyce as The Letter of Tansar, Rome, 1968.
Ilya Gershevitch The Avestan Hymn to Mithra, Cambridge, 1959 (tr. of Yašt 10 with commentary, with an introduction containing a cogent reconstruction of the development of the religion in which the terms ”Zarathustrianism” and ”Zoroastrianism” are defined to differentiate the religion of the prophet from the religion of the Younger Avesta).
Philippe Gignoux, ”Middle Persian Inscriptions,” in Camb. Hist. Iran III/2, 1983, pp. 1205-15. Idem, ”L’Inscription de Kartir а Sar Mašhad,” JA 256, 1968, pp. 387-418.
Idem, Man and Cosmos in Ancient Iran, Rome, 2001.
Gherardo Gnoli, Zoroaster’s Time and Homeland: A Study on the Origins of Mazdeism and Related Problems, Naples, 1980. Idem, De Zoroastre а Mani, Pais, 1985. Idem, The Idea of Iran: An Essay on Its Origin, Rome, 1989.
Walter Bruno Henning [q.v.], Zoroaster: Politician or Witchdoctor, Oxford, 1951 (harshly criticizes both Herzfeld and Nyberg).
Johannes Hertel, Die Zeit Zoroasters, Leipzig, 1924.
Ernst Herzfeld, ”The Traditional Date of Zoroaster,” in Jal Dastur C. Parvy, ed., Oriental Studies in Honour of Cursetji Erachji Parvy, London, 1933, pp. 132-36.
Idem, Zoroaster and His World, 2 vols., Princeton, 1947 (portrays Zarathustra as a player at the Achaemenid court; criticized and refuted by Henning).
Walther Hinz, ”Die Inschrift des Hohenpriesters Kardēr am Turn von Naqsh-e Rostam,” AMI, NS 3, 1970, pp. 251-65.
A. V. Williams Jackson, ”On the Date of Zoroaster,” JAOS 17, 1896, pp. 1-22.
Bruno Jacobs ”Der Sonnengott im Pantheon der Achдmeniden,” in J. Kellens, ed., La religion iranienne а l’йpoque achйmйnide, Gent, 1991, pp. 58-80.
Jean Kellens Les textes veiel-avestiques I, text with Fr. tr. and commentary, Wiesbaden, 1988 (argues that Zarathustra never existed as an individual, and the work attributed to him was really by a committee of poets).
Otakar Klima, ”The Date of Zoroaster,” Archiv Orientali 27, 1959, pp. 556-64.
Idem, Beitrдge zur Geschichte des Mazdakismus, Prague, 1977. Herman Lommel, Die Religion Zarathustras nach dem Awesta dargestelt, Tьbingen, 1930. (The problems involved in interpreting the Gathas and of reconstructing a coherent picture of Zoroaster’s religion still plague scholarship; yet this work of Lommel remains the most balanced account and necessary starting point for discussion. For details on Gathic problems see further under zarathustra and gathas.)
Henrik Samuel Nyberg, Die Religionen des alten Irans, tr. Hans Heinrich Schaeder, Leipzig, 1938; 2nd ed. with new Preface, Osnabrьck, 1966 (presents Zarathustra as just a shaman; sharply criticized and refuted by Henning).
Margaret C. Root, The King and Kingship in Achaemenid Art, Leiden, 1975, pp. 169-176.
James Russell, Zoroastrianism in Armenia, Cambridge, Mass., 1987 (combines knowledge of Zoroastrianism and of Armenian sources to provide a comprehensive work on this often neglected area).
A. Shapur Shahbazi, ”The Traditional Date of Zoroaster Explained,” BSOAS 40, 1977, pp. 25-35.
Idem, ”Recent Speculations on the ‘Traditional Date of Zoroaster’,” Studia Iranica 31/1, 2002, pp. 7-45.
Michael Stausberg, Die Religion Zarathustras: Geschichte, Gegenwart, Rituale, 2 vols., Stuttgart, 2002. (The first volume provides an excellent detailed history of pre-Islamic Zoroastrianism with rich, up-to-date bibliography and much useful and necessary discussion of methodological problems; it is, however, not as comprehensive as Mary Boyce’s History.)
Martin Schwartz, ”The Old Eastern Iranian Worldview According to the Avesta,” in Camb. Hist. Iran II, 1981, pp. 640-63 (an informative article about the cultural background of the Avesta).
Idem, ”The Religion of Achaemenian Iran” in Camb. Hist. Iran II, pp. 664-97.
P. Oktor Skjжrvш ”Kirdir’s Vision,” AMI 16, 1983, pp. 269-306.
Idem, ”Avestan Quotations in Old Persian,” in S. Shaked and A. Netzer, eds., Irano-Judaica IV, Jerusalem, 1999, pp. 1-64.
Paul Thieme ”Vorzarathustrisches bei den Zarathustriern und bei Za rathustra,” ZDMG, 107, 1957, pp. 67-104.
Geo Widengren, Die Religionen Irans, Stuttgart, 1965a (an excellent handbook of the pre-Islamic religions of Iran, although the author was strongly influenced by Dumйzil and by Nyberg’s shamanistic interpretation of Zarathustra; it makes the most use of the comparative religious method).
Idem, Mani und der Manichдismus, tr. Charles Kessler as Mani and Manichaeism, New York, Chicago, and San Francisco, 1965b.
Idem, ”La recontre avec la daēnā, qui represente les actions de l’homme,” in Gherardo Gnoli, ed., Orientalia Romana: Essays and Lectures 5, Iranian Studies, Rome, 1983, pp. 41-79.
Ehsan Yarshater, ”Mazdakism,” in Camb. Hist. Iran III/2, 1983, pp. 991-1024.
Robert C. Zaehner, Zurvan, A Zoroastrian Dilemma, Oxford, 1955. Idem, The Dawn and Twilight of Zoroastrianism, London, 1961.
1. Укажите источник, где указано что Сасаниды призывали заниматься инцестом.
2. Укажите источник, где говорилось о религиозной войне тюрков с Сасанидами.
Никакие пузыри не лопаются. Наоброт, вами создаются пузыри для тех, кто хочет жить в придуманном мире с придуманной лже-историей и ксенопатриотизмом. Аслан, мы не виноваты в том, что у вас проблемы с самооценкой.
Вам кровно нужны древние предки, поэтому вы питаете самую мелкую ненависть ко всему, что связано с иранскии народами. Отсюда вся эта шумерологическая деятельность по поиску азери-тюрко-вавилонской цивилизации как древнейшей цивилизации мира.