Zoroastrian literature contains discussions of personal relations only in legal contexts and is quite explicit with regard to sins of a sexual nature.
A turning point for Zoroastrians came with the European scholars becoming interested in the Zoroastrian literature in 18th century. At the time the Parsi community of India had thrived while the Iranians were struggling to survive. Orientalists from a number of European countries associated with major universities and institutes studied, collected and translated texts in India and eventually Iran. In mid 18th century the French scholar, Anquetil du Perron produced the first relatively accurate translation of Avesta from the Indian collection into a modern European language. The translations included the surviving Avestan texts, with ritual instructions and many valuable personal observations on the customs and rituals of the Parsis, as well as a translation of the Pahlavi Bundahishn. Though currently totally out of date, the translations opened the way for more than a century of scholarly research on the ancient religion and the forgotten adherents of the fate in Iran and India. The translations amazed and shocked the Europeans and Zoroastrianism at last found its rightful place in the evolution of the revealed religions in the area.
Sources of information on Zoroastrian sacred mountains are found in parts of Zoroastrian Avesta literature known as Zamyad Yasht and the Pahlavi Bundahishn.