In a scratched picture, Papak and his son Shapur are shown on a wall in Takht-e Jamshid; in the picture, Papak and Shapur both wear the same helmet similar to that of Shapur I's in his coins; in the picture, Shapur is visualized in the dual place of shah-priest in a way that he squeezes the hilt of his sword by one hand and manipulates the fire in the fireplace and adds woods by the other hand; and Shapur, son of Papak, squeezes his sword by one hand and takes a ring having a ribbon which is the royal symbol by the other hand on horseback. In his coins, Ardashir, who replaces his brother Shapur as the ruler of Pars in 220, wears the same crown as Shapur's, from the front however, and the picture of his father Papak is drawn behind. Zoroastrianism was the believed and supported religion of the Sasanians until Ardashir's takeover. The current belief is that the priests of the fire temples became noticed and respected by Ardashir's uprising and the opponents were disturbed; but this narrative is the subject of controversy today. Although no remarkable authority of Zoroastrianism had a high rank in Ardashir's court, it seems that the first attempts to establish Zoroastrianism as a government religion was done during Ardashir's period; also the remaining Achaemenid, Hellenic and Parthian traditions were combined and used in that era. In his coins and inscription in Naqsh-e Rustam, Ardashir has called himself the worshiper of Ahura Mazda and from the line of gods. In Ardashir's subsequent coins, the dentate crown has replaced the traditional hat on his head; that change along with the addition of the phrase "...looks similar to the gods" (he is from the line of gods) claim Ardashir's divine place. That dentate crown looks like the same crown that is drawn on the head of Ahura Mazda in the carvings of the coronation in Naqsh-e Rustam and it is not known whether Ahura Mazda's crown is adapted from Ardashir's or vice versa. His beliefs are revealed behind his coins by visualizing the fire temple. His projecting pictures in Firuzabad, Naqsh-e Rustam and Naqsh-e Rajab have shown him close to Ahura Mazda. The latter's attention towards Ardashir has been known as khvarenah due to the mythical Iranian thoughts and it can be compared to the Greek "tuxeh" and the Roman "fortuna". Ardashir's khvarenah status shows