Shikand-gumanig Vizar

921:

inconsistent and unadapted, one to the other." Hence the Biblical God is "manifestly an opponent and adversary to his own will." Therefore, "to indulge in wrath about is unreasonable." Mardan-Farrukh also finds fault with this story in that the curse of God on Adam affects everyone, "reaches unlawfully over people of every kind at various periods." In this vein, he states about the Biblical God, "This is what he says about his own nature, that is, 'I am the Lord, seeking vengeance, and retaliating vengeance, and I retaliate vengeance sevenfold upon the children, and one does not forget my original vengeance.'" In unspoken contrast would be the Zoroastrian Ohrmazd, "a wise Being whose actions were held to be wholly just and accessible to reason."

838:. Some atheists are said to believe "that there is no reward for good works, no punishment of sin, no heaven and hell, and no stimulator of good works and crime. Besides this, that things are only worldly, and there is no spirit." Mardan-Farrukh responds "that to be made without a maker... is as impossible as to prepare what is written without a writer." As to "that there is no recompense of good works and punishment of crime" he responds that "no one whatever is seen that has come... from death back to life, and it is not possible to say so." Further, Mardan-Farrukh invokes what he calls in humankind "the manifestation of the maintenance of a hope for a supreme inspection over mankind, and indeed, over wild animals, birds, ad quadrupeds." 720:. The author justifies this belief by pointing to the universal presence of good vis-à-vis bad everywhere in the world, e.g., "darkness and light, knowledge and ignorance, perfume and stench, life and death, sickness and health, justice and disorder, slavery and freedom... visible in every country and land at all times." These distinct opposites are not of function, like that of the male and female, sun and moon, but rather are of the essence. "For where there is good there cannot possibly be evil. Where light is admitted darkness is driven away." Thus the antagonistic pairing prevalent everywhere springs from the opposing natures of Ohrmazd and Ahriman. "The material world is the effect of the spiritual, and the spiritual is its cause." 2791:, 1: 1-5 (Job's good fortune); 1: 6-12 (Satan's interview with God); 1: 13-19 (death of Job's children and destruction of his many flocks); 1: 20-22 (Job's steadfast faith); 2: 1-6 (Satan's second interview with God); 2: 7-8 (Job's loathsome illness); 2: 9-13 (mocked by wife and friends); 3 (Job curses day he was born); 4-31 (fault-finding speeches by four friends and self-justifying answers by Job); 32-37 (speeches by Elihu, e.g., God's greatness); 38-41 (from the whirlwind God speaks to Job); 40: 3-5 and 42: 1-6 (Job's response to God); 42: 7-9 (God rebukes the four friends); 42: 10-17 (God restores Job's good fortune). 1081:, who acts judiciously and desires universal "happiness and prosperity", come to create a world that results in "misery for multitudes of the innocent who are distressed, poor, necessitous, and sick." Moreover, Mardan-Farrukh insists on the logic that a solitary creator would imply ultimately a single source for all moral qualities; "if it be said that evil and crime arise from or mankind, that implies, as they are likewise created and produced by the sacred being, that he is the source of them." Rather instead, for Zoroastrians the cause-of-evil Ahriman in origin and nature is completely independent of 1007:"I am appointed by that sacred being doing good works. Why do you not hear those words of mine? Only because you are from the iniquitous one it is not possible for you to hear them, and you wish to do the will of your own father. By him truth is not spoken; whatever he speaks he tells a lie of it, therefore you are false yourselves together with your father. As for me, who speak the truth, you do not believe it of me. And he who is from the sacred being hears the words of the sacred being, but you, because you are not from the sacred being, do not hear my words." 959:("death and execution on a tree") and its "resurrection" message for humankind, its 'brutality' and its "disgrace" offend Mardan-Farrukh. He questions why, from all the possible ways there are to signal human resurrection, God would want to choose to suffer such a death, if God is indeed omnipotent. If so, he asks why God did not make it "without doubt" and "clear knowledge" to humankind? Mardan-Farrukh continues, asking rhetorically if God chose such a death "through the will of his enemies" why does he curse them? Should they not be rewarded? 2855:(Philadelphia: The Westminster Press 1981) at 152: The grand mission statement "is to interpret intellectually all human faith, one's own and others'; comprehensively and justly. Seeing one's own group and its history thus far as making up one complex strand in the total history of religion until now, a total history that one is endeavouring to understand from within... . Seeing one's own group as a component in the total community of humankind, a total community whose corporate critical self-consciousness... has yet to be articulated." 909:. Of creation out of nothing in six days, he asks: if God needed only to command and it arises, "to what was that delay of six days owing? ...the existence of that delay of six days is very ill-seeming." Accordingly, because of the use of time, "it is not fitting to speak of his producing from nothing." Continuing along these lines, Mardan-Farrukh says of the Biblical God, "It is manifest that he was not light," by inference from God's reaction to light following his creation of it. Mardan-Farrukh paraphrases from the Jewish 5583: 463: 51: 605:"Now, as I have said above, I have always been earnestly anxious to know God and have been curious in searching out his religion and his will. In this spirit of inquiry I have traveled to foreign countries and (even) to India... for I did not choose my religion simply because I inherited it, but I wanted (only that religion) which was most firmly based on reason and evidence... ." 635:, or Islamic free-thinkers, many of whom were Persians, had created an atmosphere of free debate and interest in philosophical and theological questions. ... Second, the Zoroastrians were losing ground and they passed from a militant defiance of Islam or the Arabs to an intellectual defensive. This may be seen in a number of apologetic works written at this time such as the 1015:

concludes, "Wherefore it is fitting to understand from these words that there is a tree, which the father has not sown; that it is necessary to dig up and cast away." Apparently our author is indicating an analogy to the cosmic contention between good and evil of Zoroastrian teaching, so that here Ohrmazd will surely dig up and cast away trees sown by Ahriman.

990:(Pâvarôs), quoting him thus, "Not the good works which I desire, but the iniquity which I do not desire, I do. And it is not I that do so, but that which is collected within me does it, because I always see that it is striving with me day and night." Mardan-Farrukh may well have associated St. Paul's feeling of an iniquity "within me" to 1516:(1979, 1985) at 25: Ahriman "broke in violently" to Creation "marring its perfection." He turned Waters salt; attacking Earth he caused the deserts. He withered the Plant, and slew the Bull and the first Man. Reaching Fire he "sullied it with smoke, so that he had physically blighted all the good creation." 1019:

is not so unalloyed on earth as in the sky. Also this, that the cause of doubt of mankind is not owing to the sacred being." So does the author work to appropriate to the Zoroastrian dualist view the words of the Christian Messiah, i.e., that Ahriman has corrupted the earth and injected doubt into mankind.

1105:

to severely punish Job, even though Job has done no wrong to merit the abuse. The tragedy of innocent suffering is discussed without resolution by Job and by several friends who blame Job unjustly. Finally, an epiphany of ecstasy is visited on Job by the merciful Deity, in which Job comes to hear God

1018:

Finally, Mardan-Farrukh quotes the Messiah: "Our father, that art in the sky, let thy empire arise! And may it be thy will that shall take place on earth as in the sky! Also give us daily bread! And do not bring us to a cause of doubt!" He then continues: "From these words it is evident that his will

942:

Empire (c. 550–330); centuries later despite Sasanid pressure, Armenia converted to Christianity (after 300) and took the Byzantine side. In general Zoroastrian arguments contra Christianity first developed in the strong and prosperous Sasanid Empire; however, following several centuries under Islam,

879:

practiced by Islam because it posits an all-powerful Deity who creates the world and apparently the evil in it, so that (as he puts it) "good works and crime, truth and falsehood, life and death, good and evil are owing to him." Mardan-Farrukh alludes to passages in the Qur'an where it seems to say

845:

may argue that no distinctions can be made, as honey is sweet, but "bitter to those abounding in bile" or that bread is both pleasant "to the hungry and unpleasant to the surfeited." Yet the wise say, 'Even this statement of you sophists, about the jaundiced nature of everything, is alike jaundiced,

678:

This is in some ways the most interesting of all the Zoroastrian books since it presents a philosophical justification of Zoroastrian dualism in a more or less coherent form; and it further contains a detailed critique of the monotheistic creeds, Islam, Judaism, and Christianity as well as an attack

2413:

M. M. Ali at 317-319, 318. Ali adds: "The same act may be a virtue on one occasion and evil on another. A blow struck in self-defence... . ... The Holy Qur'an, therefore, has not dealt with the question of the creation of good and evil at all." M. M. Ali at 318, 319. Here, Ali does not refer to the

933:

era (224–651), "non-Zoroastrians frequently occasioned heated polemics in which virulent criticism and derisive terms were exchanged between the Zoroastrian priests on the one side and the prelates of the rival faith on the other." In the case of Christianity, contention was not only religious, but

609:

Apparently Mardan-Farrukh the author was young, earnest, well-traveled and committed. He was ably acquainted with his own religion, both its writings and the views of its authorities; also he was conversant with other systems of belief. Among Zoroastrian authors of the Pahlavi period, Mardan-Farrux

600:

Near the beginning of his book he states, "his composition is provided by me, who am Mardan-farukh son of Auharmazd-dad." He goes on to say, "I have been fervent-mindedly, at all times in my whole youthful career, an enquirer and investigator of the truth." He declares, "The possession of the truth

1612:

The author further develops the theme of the complete separation of good and evil, i.e., of Ohrmazd and Ahriman. He employs various philosophical analyses, including "the impossibility of any existent thing being infinite, the nature of infinity, the relationship between epistemology, essence, and

888:

would be the only party responsible for the calamities endured by humankind. Humans "with little knowledge and little wisdom... so far as they are able, do not let the lion and the wolf and other noxious creatures in among their own young ones... ." Yet then, "why has the merciful sacred being now

1820:

Alessandro Bausani at 111-112, who offers a mixed picture of a sometimes very harsh conquest, followed by a generally peaceful transition (which after a run of several centuries resulted in a Muslim majority in Iran). Bausani points out that the Qur'an itself was influenced in some particulars by

761:

Ohrmazd's strategy is that the good creation will act as a trap to capture Ahriman and neutralize his evil. Ahriman being aggressive, rash and ignorant (he "does not know the final outcome"), as against the thoughtful and prudent Ohrmazd, certainly the ultimate result will be the triumph of good;

773:

Mardan-Farrukh notes, "The duty of the creature is to understand and perform the will of the creator, and to abstain from what is disliked by him." To do so "is to preserve the soul." The will of the creator is known through his religion. From its care "for the soul are manifested grandeur" and

1068:

doctrine of the Magian religion, that the discussion arose as to whether or not God was the creator of evil. These discussions grew very hot and many side-issues sprang up. ... God created man with certain powers which he could exercise under certain limitations, and it is the exercise of these

1014:

Next the parable of the tree that bears good fruit is given: "or every tree becomes manifest by its fruit, if it be of merit and if it be of offensiveness." Again he quotes the Messiah: "very tree which the father has not sown should be dug up, and should be cast into the fire." Mardan-Farrukh

920:

in the garden and their expulsion from it. Mardan-Farrukh notes that God made Adam and Eve and thus made their inclinations, and that God commanded them not to eat of a certain tree, yet nonetheless they disobeyed. For this reason, he observes of the Biblical God that his "will and command are

787:. The author does follow up on this quest later in his book. At one point Mardan-Farrukh describes several specific approaches to discovering the true (the matter at issue being the existence of the "exalted sacred being"). " knowledge of anything is acquired in three modes: by knowing what is 757:

the world it was not to obtain "any advantage or aggrandizement". Yet Ohrmazd being "wise and sagacious" his actions "cannot be irrational or unmotivated". "We must conclude," continues Mardan-Farrukh, "that the reason and occasion" for the creation of the world was "to repel and ward off" his

744:

can on no account have originated from one and the same source. Evil is considered to have as independent and complete existence as good; they are both primeval. They are so entirely separate from each other that neither good originates from evil, nor evil from good. Each one of them exists by

1002:

His critique of Christianity concludes with illustrations that seek to demonstrate a dualism partially embedded in Christian scriptures, or as he says, "The word of the Messiah is specially inconsistently a demonstrator as regards the two original evolutions" . "hey say, from the words of the

966:, "the father and son and pure wind". Yet he begins without finesse: "If it be proper for three to be one, that implies that it is certainly possible for three to be nine... ." He questions how a son could be equal to the father; then he discusses the trinity and the crucifixion. After a 2638:

and Zoroastrian influence on Judaism. "he Jews entertained warm feelings thereafter for the Persians, and this made them the more receptive to Zoroastrian influences. Cyrus himself is hailed... as a messiah, that is, as one who acted in Yahweh's name and with his authority." She cites

1779:

ascetics, whom West calls "the nearest approach to atheists with which Neryosang was acquainted." Earlier at 139 (SGV chapter V: 1) "assertors of the non-existence of a sacred being" were mentioned, but chapter V proceeds to describe methods of proof and does not further discuss such

723:

Accordingly, the wise and powerful Ohrmazd is not the maker of the evil that blights creation. "There is one dogma on which firmly takes his stand: God is good." Rather the Zoroastrians teach that it is his antagonist Ahriman who has corrupted the creation. The late Zoroastrian

647:(chapters 1-4 and 7–10). As he sees it, the acute moral quandary is how and why a wise and powerful God would create a world that seemingly has turned out so imperfect, which can at times appear merciless and cruel to creatures living in it. He outlines what might be called a 1412:

Cf. H. W. Bailey at 79 et seq., who notes the cosmopolitan environment of Zoroastrians of that era, whose own writings display the influence of Indian culture, of Greek philosophy, and of Syrian Christianity. Bailey notes the recent arrival of Islam, which had displaced the

2823:"Yahweh, however, could get inordinately excited about man as a species or men as individuals if they did not behave as he desired or expected, without ever considering that in his omnipotence he could easily have created something better than these 'bad earthenware pots'." 659:, both the Hebrew scriptures (chapters 13 and 14), as well as the Gospels (chapter 15). Earlier materialists (atheists or sophists) had been discussed and dismissed (chapters 5 and 6). He concludes with an adverse review of the brand of dualist theology particular to the 2212:

xxiii, 29, 34, "Woe to you, scribes and Pharisees, hypocrites! ... behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify." At the crucifixion Jesus had said, "Father, forgive them; for they know not what they do."

884:, with Divine wisdom and concern for the happiness of humankind, would have chosen freely to create the world as it is, a dangerous and contentious realm where evil exists and people suffer. That is, if "no opponent or adversary of his existed" then by reason the 946:

Mardan-Farrukh first questions the virgin birth, concluding skeptically "the origin of their religion has all come forth from the testimony of a woman, which was given about her own condition." He demonstrates a studied knowledge of the Christian doctrine of the

2795:: "Where were you when I laid the foundation of the earth? Tell me, if you have understanding." (38: 4) "Shall a faultfinder contend with the Almighty?" (40: 2) "Who then is he that can stand before me? Who has given to me, that I should repay him?" (41: 10-11) 5366:

Contemporary Persian and Classical Persian are the same language, but writers since 1900 are classified as contemporary. At one time, Persian was a common cultural language of much of the non-Arabic Islamic world. Today it is the official language of

866:

community left their homeland to seek religious freedom in exile in India, and thereafter those who held by their ancient faith in Iran were steadily ground down into the position of a small, deprived, and harassed minority, lacking all privileges or

626:

of Mardan-Farrukh was written during an "intellectual renaissance of Zoroastrianism" which occurred "shortly before the rapid decline of Zoroastrianism, migrations to India, and conversions to Islam." Several reasons may account for its occurrence:

1869:

E. W. West (SBE 24) at 194 (SGV XI: 271). In a footnote (no. 1 at 194) West cites two possible passages from the Qur'an that are at least similar to the gist of this Zoroastrian author of late antiquity: VI ("Cattle"), 39; and XIV ("Abraham"), 32,

762:

undoubtedly creation will be restored. The entire cosmic process from the original creation by Ohrmazd and the attack by Ahriman, until the triumphant rehabilitation of physical goodness of creation, lasts twelve thousand years. Along with the

1996:

I: 1). This celebrated text begins: "Thus it is revealed in the Good Religion. Ohrmazd was on high in omniscience and goodness: for infinite time he was ever in the light. The light is the place and space of Ohrmazd: some call it the Endless

1064:"The doctrine that there are two creators, a creator of good and a creator of evil, had become the central doctrine of the Magian religion ... . The religion of Islam taught the purest monotheism, and it was probably in controverting the 1723:

E. W. West (SBE 24) at 121 (SGV I: 39) re truth leading to dignity and the true religion. The three approaches to knowledge listed: at 140 (SGV V: 10-11). Tangibility also: at 142 (SGV V: 46), and at 163, 164 (SGV IX: 5-6, 18). Emphasis

1389:

Jean de Menasce, O.P. (1975) at 561-563. The chapter descriptions given are porous, e.g., the translator West thought it appropriate to footnote six times to the Hebrew and Greek Bible on a page (179) within a chapter (XI) assigned to

1060:(1874–1951). He rejects as misinformed what he terms a popular idea that the Deity in Islam is maker of both good and evil. This false notion he traces to a long-ago "clash of Islam with Persian religious thought." Ali continues: 1126:, more than one answer is possible, and several views may respectfully co-exist whatever the apparent mutual contradiction. Hence, the Zoroastrian position as discussed more than a thousand years ago by Mardan-Farrukh in his 782:

The author at the start announces his intention to find the truth, which brings an "inward dignity". Yet by the "thorough understanding of the truth" he means the "blessedness and truth of the good religion" first taught by

2285:

For further indication of Marcion's teachings in Mardan-Farrukh's book, cf. E. W. West (SBE 24) at 242-243 (SGV XV: 152-154), where at his conclusion Mardan-Farrukh makes the claim that the Messiah dissipated the laws of

970:

analysis similar to his about Adam and Eve (see the Judaic section above), Mardan-Farrukh observes that "the sacred being himself created the executioners of his son," and concludes that these enemies then slew "the

998:

he states (as a proof of the existence of metaphysical evil), " knowledge of the existence of an opponent of the creatures is obtainable from the innermost recesses of the body of man... " which may be observed.

1110:"Any claim that the world was created by a good and benevolent god must provoke the question why the world, in the outcome, is so very far from good. Zoroaster's answer, that the world had been created by a good 2572:(1956, 1976) at 65 (SGV VIII: 104, 108): "hat is perfect and complete in its goodness cannot produce evil. ... If God is perfect in goodness and knowledge, plainly ignorance and evil cannot proceed from Him." 749:

Mardan-Farrukh observes that if Ohrmazd and Ahriman had created the world together or in cooperation, then Ohrmazd would be "an accomplice and confederate with Ahriman in the harm and evil which ever arise."

1069:

powers in one way or another that produces good or evil. ... Hence the controversy, as to whether God was the creator of good and evil, arose simply out of a misconception of the nature of good and evil."

913:, and concludes that regarding light God "considered it for the reason that he had not seen it before." Not stated here is that the Zoroastrian creator God, Ohrmazd, is essentially associated with light. 539:. This article includes a description and analysis of the text, and also briefly addresses its context and relevance, with respect to other religions and to the continuing traditions of Zoroastrianism. 1737:(elimination of the impossible) is described at 142 (SGV V: 36-40). Miscellaneous falsehoods (e.g., "an existing thing which is not temporary and localized") are mentioned at 142 (SGV V: 41-45). 862:"ate in the ninth century the tide began to ebb swiftly for the Zoroastrians, with Islam now enjoying the full support of temporal power everywhere. It was then that the founding fathers of the 1003:

Messiah, that the original evolution from the sacred being is light and goodness; evil and darkness are separate from him." Mardan-Farrukh quotes the Messiah, speaking to his human opponents:

2820:(Princeton University: Bollingen 1954; reprint Cleveland: Meridian 1960), e.g., in section I at ¶568 (p.8/p.30), where an argument found in the SGV is posed, without attribution. Jung writes: 1918:

to eat the forbidden fruit, but (according to Mardan-Farrukh) beforehand Satan (Ahriman) prepared this occasion of sin by corrupting their natural appetite with greed. Ibid. at 179 (XI: 68).

1114:

an evil spirit of equal power, who set up to spoil the good work, is a complete answer: it is a logical answer, more satisfying to the thinking mind than the one given by the author of the

2021:

Maneckji Nusservanji Dhalla at 156. "Ahura Mazda is synonymous with light." Although transcending nature, "among objects of sense the Zoroastrian godhead most of all resembles the light."

814:

announces something invisible derived from the visible through similarity or resemblance, e.g., from the presence of a thing made one may infer the absent maker. Information about what is

753:

Prior to creation Ohrmazd exists "fully complete in his own self", such that "his perfection consists in his having no need for any advantage or increase" from the outside. Hence when he

1371:

Third, was current (ninth and early tenth century) Zoroastrian need for "written treatises" whereas before reliance had been placed on "oral transmission". Richard N. Frye (1963) at 239.

1011:

Mardan-Farrukh immediately adds, "By these sayings it is demonstrated by him that there are two original evolutions" , one which produces the Messiah, and one producing his opponents.

2660:(1961) at 20-21, and at 57-58 ("Influence on Judaism"). "That Judaism was deeply influenced by Zoroastrianism during and after the Babylonian captivity can scarcely be questioned." 986:. Mardan-Farrukh's analysis of free will in Christianity likewise (absent Ahriman) results in his ascribing to God responsibility for sins committed by humankind. Next he discusses 810:

knowledge is "once one is one, and twice two is four" and within the inevitable it is not possible to say that sometime or someplace twice two will be five or three. Knowledge by

651:

ethical metaphysics and a cosmology. In his remaining pages, the author discusses critically other neighboring religions. He addresses (chapters 11 and 12) the doctrines of the

2199:

Zoroastrians believe in a final Resurrection of the body for humankind, when Ahriman becomes totally defeated by the wise lord Ohrmazd. R. C. Zaehner (1956, 1976) at 139-140.

2799:: "I have uttered what I did not understand, things too wonderful for me, which I did not know." (42: 3) "Therefore, I despise myself, and repent in dust and ashes." (42: 6) 2160:

E. W. West (SBE 24) at 230 (SGV XV: 17). "Who apart from that woman saw the angel Gabriel? And on what account is it expedient to consider that woman truthful?" (SGV XV: 9).

2779:

but at least he has the comfort of knowing he is not being tormented by an all-powerful Being who is his own creator. The Zoroastrian does not know the predicament of Job."

934:

military. "There was a state of perennial war between Sasanian Persia and Byzantine Rome, which had embraced Christianity." A prime instance would be the border region of

1270:. "his Aturpad was a contemporary of Zad-sparam who was living in A.D. 881." E. W. West (SBE 24) at xxvii. These other authors are referenced from time to time in the 929:

Mardan-Farrukh himself notes that his unfavorable remarks on the type of monotheism held by Judaism and by Islam would apply as well to Christianity. During the prior

2116:

Maneckji Nusservanji Dhalla at 326, per both Jews and Christians regarding the "heated polemics"; at 328, per the then "perennial war" between Mazdean and Christian.

1199:, v.24), SGV at 117-251. West notes his division of the SGV text into 16 chapters (at 116). His annotated SGV contents is at x-xi; his SGV introduction at xxv-xxxvi. 3181:(London: George Allen & Unwin Ltd. 1956; reprints: Sheldon Press, London 1975; Oxford University Press, New York 1976). Includes translation of Chapter VIII of 2970:(London: George Allen & Unwin Ltd. 1956; reprints: Sheldon Press, London 1975; Oxford University Press, New York 1976). Includes translation of Chapter VIII of 2559:

Another point contra M. M. Ali (see his quotes above): Ahriman is responsible for such evils as earthquakes and hurricanes, evils which are not caused by humankind.

1403:(1979, 1985) at 155: The author relates that preparatory to writing his book he "set out to compare the teachings of Zoroastrianism with those of other faiths... ." 1101:, which was written during or following a period of fruitful interaction between the Jews and the Zoroastrian Persians. In the Book of Job, the Biblical God allows 586:), Mardan Farrukh has been dated to the 9th century. "t is evident that he lived after the time of Roshan, son of Atur-frobag, son of Farukh-zad. ...Abalis, the 2750:

chapter 28, wherein "God said to men, 'To be wise, you must have reverence for the Lord. To understand, you must turn from evil'." Later (at 305) he compares

1883:(the One who leads astray). On the contrary, Ali continues, if read in context it becomes plain that Allah only leads astray those who already have committed 1235:(1956, 1976), containing SGV chapter VIII entire as well as several short selections and various quotations from Mardan-Farrukh's book, translated by Zaehner. 4875: 1936:

E. W. West (SBE 24) at 216 (SGV XIII: 94-99). Our author also notices the puzzle that the sun (the measure of days) was not created until the fourth day.

1266:

E. W. West (SBE 24) at xxvi-xxvii and at 120,n2. West also mentions that this Atur-frobag and an Aturpad son of Hemid had edited books of the Zoroastrian

858:

of Mardan-Farrukh, he did not mention Islam by name in his critique. Zoroastrians lived under increasing pressure at the time Mardan-Farrukh was writing:

2524:

The continuation in Iran of the spiritual heritage of Zoroastrianism, that occurred from within Islamic circles, is discussed by Henry Corbin in his

2243:, wholly different from the God of Jesus. ... attributed the Crucifixion to the God of the Old Testament." Marcion's teaching were firmly rejected. 2173:

is the sacred being himself. Now this is very strange, when the mighty sacred being... became of human nature and went into the womb of a woman... ."

3293:

A somewhat revised translation and tentative transcription of the original Middle Persian pronunciation, restored on the basis of the Pazand version

5408: 2936:Škand-gumānīk Vičār. La solution décisive des doutes. Une apologétique mazdéenne du IXe Siècle. Texte pazand-pehlevi transcrit, traduit et commenté 491: 880:

that the Deity may lead people astray. Relentlessly from different points of view and using various illustrations, Mardan-Farrukh asks why the

206: 2304:

E. W. West (SBE 24): St. Paul at 237 (SGV XV: 91, 93-96). For the Christian text per Mardan-Farrukh's quotation of St. Paul, West footnotes

1879:

M. M. Ali, at 329-333, comments that such Quranic passages would be based on "a very great misinterpretation", if said to regard a supposed

3320: 2448:, i.e., 'speech'). The 'dualist' danger was strongly felt by these early theologians though it is not clear what they effectively meant by 2065:

E. W. West (SBE 24) at 221 (SGV XIV 1-8). Although not himself locating a matching Biblical passage, West in footnotes refers variously to

2272:

Geo Widengren at 11, comments that Marcion "grew up in a strongly Iranianized atmosphere." From a Zoroastrian perspective one can see a

3373: 547:

What little is known of the person Mardan-Farrukh (Martānfarrux-i Ohrmazddātān) comes to us through the pages of his book, written in

614:, his work "is distinguished by its clarity of thought and orderly arrangement." It creates a "rationalist and philosophic climate." 2730:

James Hope Moulton at 286-331, presents a chapter on "Zarathushtra and Israel", followed by an Appendix on "The Magian Material of

17: 758:

external adversary Ahriman and defeat the evil he intends; "this is the whole reason and occasion for the act of creation."

5401: 2515:

The caliph al-Ma'mun (r.813-833) was probably a generation or two prior to Mardan-Farrukh. E. W. West (SBE 24) at xvi-xvii.

1955:(from nothing) may not belong to Biblical understanding before the second century B.C.E. Cf. James Hope Moulton at 291-292. 484: 1274:, e.g., E. W. West (SBE 24) at 138-139 (SGV chapter IV: sections 106-108), and at 169-170 (SGV chapter X: sections 50-57). 610:

can best lay "claim to being considered a philosopher." A practicing layman who drew on priestly Zoroastrian books in the

1771:

E. W. West (SBE 24) at 146 (SGV VI: 1). Here at note 4, the translator Neryosang (fl. 1100) is said to call the atheists

1421:

widely followed Buddhism. Not to mention, there were strong reciprocal influences of the Zoroastrians on their neighbors.

413: 2430:"On the Muslim side, these criticisms... disputes between Mazdeans and Muslims, especially at the court of the tolerant 5623: 5618: 975:, who is the son, through the will of the father." The author's interpretation here resembles aspects of the Christian 643:

In the first half of his book, Mardan-Farrukh provides his version of the prevailing Zoroastrian response to issues of

1248:(1955, 1972) contains a short passage of SGV at 392-396, which is also found in S. H. Nasr and M. Aminrazavi at 59-61. 1089:; even now Ohrmazd is contending in the long-term but certain process by which he will defeat Ahriman with finality. 935: 818:

seems to rely on the trustworthiness and good character of the person testifying. This attention to methods (logic,

740:, who is himself a dualist of the most pronounced kind, strongly urges in his polemics against other religions that 3756: 3368: 3313: 905:

Mardan-Farrukh likewise brings his criticism of a type of monotheism to the Jewish texts. Here, he challenges the

5394: 5337: 4768: 667:

studies with the understanding, of course, that it is rendered from the view point of a 9th-century Zoroastrian.

477: 4408: 3919: 3428: 1927:

Maneckji Nusservanji Dhalla at 327-328, on the Jews in Iran from the 6th century B.C.E. to the 9th century C.E.

1463:

Cf., Maneckji Nusservanji Dhalla, discussion at 4-6. He dates the Sanskrit version of SGV to the 13th century.

4516: 3091: 2981:(Oxford University 1955; reprint: Biblo & Tannen, New York 1972). Includes translation of Chapter XVI of 906: 2689:, is said to have been written between the 5th and 2nd centuries B.C.E., thus written after their return to 2602:, "On the Raising of the Dead and the Final Body" (chapter 30): victory when Ohrmazd as priest performs a 2235:"According to Marcion, Christianity is essentially a Gospel of Love, not of Law. ... Marcion rejected the 5200: 4219: 3698: 3306: 3081: 1914:

E. W. West (SBE 24) at 180 (SGV XI: 79), and per 178-179 (XI: 61-67). Satan (Ahriman) not only lures the

729: 443: 423: 3433: 1762:

claims wisdom itself over the subtlety of Byzantine philosophers and the learned of India. Ibid. at 252.

5613: 4491: 4297: 2678: 2471: 2252: 2047:

E. W. West (SBE 24) at 209-212 (SGV XIII: 15-45), at 218 (SGV XIII: 14-18), at 217 (SGV XIII: 108-109).

571: 2208:

E. W. West (SBE 24) at 232-233 (SGV XV: 40-45). Regarding the cursing (SGV XV: 44-45), West footnotes

4521: 3448: 3392: 2183: 695:(the Zoroastrians of India). Modernly, the book has been translated into several European languages. 1968:

1:2, "And God said, 'Let there be light'; and there was light. And God saw that the light was good."

663:(chapter 16). In a limited sense his work might be described as a nascent, adumbrated forerunner of 5021: 4964: 4905: 3979: 3802: 2996: 2953: 2308:

vii, 19, 20, 23. For the "innermost recesses of the body", E. W. West (SBE 24) at 163 (SGV IX: 5-8)

1696:(1961) at 310-321 (plan of Ohrmazd), 250 (12,000 years), 147 (humanity's rôle), 36 (Asha and Druj). 1196: 524: 2738:

twice. First (at 290), in his "comparison in detail" he leads by stating similarities between the

5592: 5286: 4890: 4885: 4870: 4781: 4281: 2169:

E. W. West (SBE 24) at 231-232 (SGV XV: 25-36, 31-32). "Now there are some even who say that the

1454:). In 1887 a new Pazand edition of the SGV was published by West and Hoshang (see above, note 3). 1118:, who withdrew to the claim that it did not behoove man to inquire into the ways of Omnipotence." 398: 34: 1821:

Iran; he discusses unexpected similarities between Islam and Zoroastrianism. Bausani at 114-121.

582:

Based on references made in his book to the then editions of other Zoroastrian works (e.g., the

4738: 4289: 4206: 4012: 3156: 2838:(London 1951) at 46, as cited by Gherado Gnoli in his article "Dualism" at paragraph 2, in the 2427:

Bausani at 113, comments peripherally on this "clash of Islam with Persian religious thought":

531:. Its author discusses several neighboring religions, hence it contains nascent elements of an 161: 3268:- a translation per J. H. Peterson (1995), J. P. Kunst, Jean de Menasce, and E. W. West (1882) 1661:(1956, 1976) at 49-51 (SGV IV: 63-80), and at 61, 63-64 (SGV VIII: 46-47, & 71-72, 76-80). 1097:

From a comparative perspective, a Jewish response to the Zoroastrian faith may be seen in the

5131: 4959: 4936: 4791: 4538: 3718: 3408: 3198: 2318: 2305: 2070: 448: 351: 1106:

and to realize with awe the Mystery, that God's ways are beyond the reckoning of humankind.

5171: 5036: 5016: 4954: 4713: 4383: 4048: 4033: 3963: 3942: 3924: 3869: 3751: 3682: 3565: 3358: 3353: 3342: 3188: 3026: 2952:(Oxford University Press 1885; reprint: Motilal Banarsidass, Delhi 1994). Volume 24 of the 2694: 2644: 1613:

quality, and the immutability of substance." Seyyed Hossein Nasr and Mehdi Aminrazavi at 5.

1123: 1057: 956: 855: 664: 536: 528: 403: 346: 2643:

41:1,4. Boyce writes of the "influence which Zoroastrianism was to exert so powerfully on

1130:

may be said to embody a rational search by an inquiring mind as befits a creature of God.

8: 5096: 4835: 4753: 4605: 4590: 4506: 4413: 4370: 4214: 3877: 3136: 3009: 2941: 2449: 2317:

E. W. West (SBE 24) at 238 (SGV XV: 108), and at 237-238 (SGV XV: 97-98). West footnotes

2273: 1065: 648: 590:, had a religious deputation with Atur-frobag, son of Farukh-zad, in the presence of the 532: 373: 2868:(Philadelphia: J. B. Lippincott (1920) at 181-184: "Zoroastrianism and the Book of Job". 1789:

E. W. West (SBE 24) at 146-147 (SGV VI: 7-8, 9-10), and at 148-149 (SGV VI: 27, 25, 34).

897:

made by him fortified and strong, so that that deluder could not have gotten into it?"

5526: 5521: 5516: 5486: 5240: 5225: 5195: 5056: 4900: 4641: 4559: 4446: 4428: 3929: 3830: 3585: 3524: 3479: 3438: 3423: 3329: 3146: 2938:(Fribourg en Suisse: Librairie de l'Université 1945). Text transcript in Latin letters. 2356:

E. W. West (SBE 24) at 241 (SGV XV: 134), and at 242 (SGV XV: 144-145). West footnotes

1830:

Not all Muslims, however, were hostile to Zoroastrianism, e.g., the exemplary humanist

834:

Mardan-Farrukh addresses "the assertors of the non-existence of a sacred being" or the

286: 216: 3006:(Oxford University Press 1880; reprint: Motilal Banarsidass, Delhi 1977). S.B.E., v.5. 5478: 5306: 5245: 5151: 5116: 5101: 5086: 4997: 4860: 4773: 4733: 4718: 4636: 4631: 4544: 4451: 4403: 4145: 3997: 3934: 3787: 3731: 3560: 3403: 3271: 2988: 2374: 2357: 2209: 826:, and tangible evidence) demonstrates some respectful rigor and craft in persuasion. 548: 2255:

1970) at 427. "By end of 3rd century most Marcionite communities were absorbed into

5557: 5506: 5496: 5327: 5156: 5146: 5106: 5091: 5071: 5051: 5046: 4979: 4855: 4822: 4758: 4656: 4651: 4486: 4398: 4365: 4153: 4043: 3825: 3468: 3287: 3232: 3212: 2682: 2244: 2103:

E. W. West (SBE 24) at 229 (SGV XV: 2-3). Christians in the SGV are referred to as

1472:

See the Bibliography, e.g., Jean de Menascy (1945), and E. W. West (S.B.E., v. 24).

378: 201: 196: 5587: 5342: 5301: 5260: 5166: 5121: 5081: 4880: 4845: 4806: 4801: 4748: 4501: 4476: 4456: 4433: 4423: 4378: 4251: 4182: 3969: 3906: 3815: 3792: 3782: 3726: 3653: 3484: 3283: 3246: 3222: 3132: 2931: 2635: 2074: 1965: 512: 467: 5567: 5474: 5434: 5311: 5296: 5291: 5281: 5220: 5215: 5210: 5190: 5161: 5126: 5061: 5041: 5031: 4974: 4910: 4865: 4850: 4728: 4693: 4661: 4621: 4600: 4595: 4580: 4511: 4496: 4393: 4238: 4092: 4002: 3861: 3666: 3120:

The Zoroastrian Tradition. An introduction to the ancient wisdom of Zarathustra

3064:(Oxford University: Clarendon 1977; reprint: University Press of America 1989). 2460:) and we have sufficient data to believe that they often confused Mazdaism and 2361: 2331: 2214: 2142:(London: Croom, Helm 1987; reprint Dorset, New York 1991) at 252, 253, 255-256. 1811:(1979, 1985) at 146. An unpleasant rule of victor over vanquished is presented. 1447: 1443: 1439: 894: 611: 552: 301: 296: 246: 186: 42: 3219:(London: T. Fisher Unwin 1902; reprint: Cambridge University 1964), 4 volumes. 1733:

E. W. West (SBE 24) at 140-142 (SGV V: 12-14, 15-30, 31-35). A variety of the

1670:

E. W. West (SBE 24) at 134-136 (re SGV IV), and at 155, 157-158 (re SGV VIII).

766:, humankind plays a vital rôle in the defeat of Druj (the Lie) and victory of 712:

Mardan-Farrukh provides a summary of Zoroastrian doctrine. This view presents

5607: 5501: 5347: 5332: 5255: 5250: 5235: 5230: 5205: 5066: 5026: 4944: 4796: 4786: 4763: 4743: 4646: 4575: 4526: 4461: 4418: 4190: 4105: 4082: 4077: 4007: 3989: 3974: 3959: 3955: 3882: 3797: 3703: 3674: 3637: 3611: 3570: 3458: 3105: 2963: 2731: 2702: 2701:. This return was allowed the Jews following their liberation by the Persian 2621:, chapter XXX); Ohrmazd as priest per the Gathic rite (at 128-129, verse 30). 2236: 763: 754: 741: 418: 211: 116: 3292: 3088:(Oxford University 1938; reprint: K.R.Cama Oriental Institute, Bombay 1963). 2957: 5562: 5552: 5265: 5141: 5111: 4949: 4915: 4840: 4830: 4723: 4677: 4534: 4471: 4388: 4243: 4195: 4174: 4137: 4121: 4097: 4072: 3947: 3914: 3741: 3690: 3580: 3463: 3418: 3115: 3067: 2751: 2439: 2435: 2187: 1915: 1836:

Al-Mas'ūdī and his world. A muslim humanist and his interest in non-muslims

1074: 917: 717: 306: 291: 251: 181: 176: 141: 3072:

Terre céleste et corps de résurrection: de l'Iran mazdéen à l'Iran shî'ite

2541:

E. W. West (SBE 24) at 185 (SGV XI: 146); cf. SBE 24 at 205 (SGV XII: 47).

2526:

Terre céleste et corps de résurrection: de l'Iran mazdéen à l'Iran shî'ite

1494:

Cf., E. W. West (SBE 24) at 124 (SGV III: 1-2), and 152-153 (re SGV VIII).

716:, the Creator of the world, being opposed by and contested by the satanic 5417: 5386: 5376: 5136: 4989: 4969: 4895: 4585: 4481: 4438: 4169: 3443: 2788: 2698: 2461: 2256: 2066: 1558: 1557:(1979) at 9, and 19-20, regarding perhaps the original ethical nature of 1219:

script (1887). Edward G. Browne at I: 106n; E. W. West (SBE 24) at xxxvi.

1098: 1082: 948: 784: 713: 660: 516: 508: 336: 191: 66: 2921:, editors, (Bombay 1887). Texts in Pazand, Sanskrit, and Pahlavi (I-V). 2478:, and later became generally synonymous with free thinker, 'libertine'." 5491: 5372: 5076: 4984: 4931: 4466: 3901: 3810: 3761: 3746: 3713: 3661: 3645: 3632: 3575: 3453: 3265: 3043: 2918: 2853:

Towards a World Theology. Faith and the Comparative History of Religion

2617: 2008: 1992: 1527: 987: 939: 876: 579: 281: 171: 81: 3835: 2647:." She later (at 77) lists Zoroastrian doctrines which Judaism shares. 4028: 3554: 3363: 3298: 3076:

Spiritual Body and Celestial Earth. From Mazdean Iran to Shī'ite Iran

2809: 2530:

Spiritual Body and Celestial Earth. From Mazdean Iran to Shī'ite Iran

2481:

In this regard, Bausani (at 113) mentions two Zoroastrian books: the

2470:(which already indicated heretics, and Manichaeans in particular, in 2321:

i, 5, which states: "God is light, and in him is no darkness at all."

1951: 1831: 823: 652: 331: 326: 91: 71: 50: 3141:

The Cambridge History of Iran. From the Arab Invasion to the Saljuqs

3057:(Costa Meza, California: Mazda Publishers/Bibliotheca Persica 1992). 2418:

of Mardan-Farrukh, or to any other Zoroastrian (or "Magian") source.

2186:

power of the crucifixion, but instead he identifies it as a sign of

955:

evokes no response, other than to call it "very strange". About the

601:

is the one power of the faithful, through the singleness of truth."

5582: 5459: 5449: 5444: 4113: 3820: 3593: 3550: 3279: 3164: 2995:(Oxford University 1887; reprint Motilal Banarsidass, Delhi 1980). 2240: 2226:

E. W. West (SBE 24) at 233-236 (SGV XV: 46-76, 46, 49, 51, 64, 76).

1776: 1581: 967: 872: 709: 688: 644: 632: 594: 575: 462: 236: 231: 136: 3163:(Oxford Univ. 1955; reprint: Biblio & Tannen, NY 1972). Cf. B. 2594:(1956, 1976) at 139-144 regarding Ohrmazd in his final victory or 1296:(1956, 1976) at 52-53, quoting from SGV chapter X: sections 43-46. 5547: 5511: 5426: 4626: 3842: 3766: 3708: 3413: 2924:

Neryosang, translator, , in Ervad Shariarji D. Bharucha, editor,

2776: 2482: 2431: 2260: 2170: 2035: 1485:(1956, 1976) at 59, 60 (SGV VIII: 4-11, 16-19, 20-21, 24 et seq.) 1435: 1418: 1414: 1267: 991: 983: 980: 972: 963: 930: 842: 835: 819: 631:"First, the times not only permitted but provoked such writings. 583: 520: 507:(also called Shikand-gumanik Vichar and abbreviated as SGV) is a 356: 276: 256: 96: 3078:(Princeton University 1977; reprint: I. B. Tauris, London 1990). 1754:

thoroughly permeated with Aristotelian thought." R. C. Zaehner,

1283:

E. W. West (SBE 24) at 120 (SGV chapter I: sections 35, 36, 33).

567:. A published text, as translated into English, runs 135 pages. 5454: 4273: 4053: 3850: 3616: 3606: 3601: 3545: 3540: 3275: 2743: 2710: 2640: 2603: 2466: 2442:--the promoters, in Islam, of a dialectical dogmatic theology ( 2078: 1451: 1216: 1212: 1073:

Notwithstanding, Mardan-Farrukh asks why (if no adversary like

976: 745:

itself, and entertains perpetual antagonism towards the other."

725: 591: 587: 408: 366: 361: 221: 166: 121: 3179:

The Teachings of the Magi. A Compendium of Zoroastrian Beliefs

3135:, O.P., "Zoroastrian Literature after the Muslim Conquest" in 3098:(Paris: Presses Universitaires de France 1962), translated as 2968:

The Teachings of the Magi. A Compendium of Zoroastrian Beliefs

2182:

Mardan-Farrukh seems to mistake the Christian doctrine of the

1503:

E.g., E. W. West (SBE 24) at 128, 133-134 (SGV IV: 11, 60-61).

5464: 5439: 4305: 4038: 3736: 3250: 2755: 2690: 2444: 2373:

E. W. West (SBE 24) at 242 (SGV XV: 148-151). West footnotes

2344: 2330:

E. W. West (SBE 24) at 240 (SGV XV: 124-130). West footnotes

2031: 1209: 1102: 938:, which had included Zoroastrian believers since the Persian 910: 863: 692: 656: 241: 226: 131: 126: 3286:(1887 edition, H. D. J. Jamasp-Asana and E. W. West) at the 1838:(London: Ithaca Press 1979), re Zoroastrians at 5, 112, 288. 1531:

at Chapter 3: attack on creation by Ahriman and his demons).

889:

let... the demons in upon his own... ?" When he placed

5368: 4087: 3984: 2276:

inherent in some of Marcion's doctrines about Christianity.

890: 767: 86: 76: 3295:

by Raham Asha (2004) with very detailed philological notes

1705:

E. W. West (SBE 24) at 166 (SGV X: 17-18, 19, 20, 24, 23).

2775:(1956, 1976) at 56, states: "Man suffers at the hands of 2038:. E. W. West (SBE 24) at 208, 225 (SGV XIII: 3; XIV: 40). 1884: 670:

R. C. Zaehner gives this description of Mardan-Farrukh's

2532:(Princeton University 1976; reprint: I. B. Tauris 1990). 1215:

Hoshang, along with West, published the SGV text in the

1077:

pre-existed as an independent source of evil) would the

2606:

rite that renders Ahriman powerless (at 150, verse 23).

774:

value, and "the compassion and of the sacred being."

1177:Škand-gumanik Vičār: la solution décisive des doubtes 2474:) indicated the Manichaeans in its Arabized form of 916:

A narration in some detail he gives of the story of

679:

on Zoroastrianism's dualistic rival, Manichaeanism."

523:, the book was composed when Zoroastrians endured a 3048:

Zoroastrians. Their Religious Beliefs and Practices

2866:

Bood of Job. Its origin, growth, and interpretation

2056:

E. W. West (SBE 24) at 220-221 (SGV XIII: 148-149).

1798:

E. W. West (SBE 24) at 149-150 (SGV VI: 38-41, 45).

1056:Similar issues were addressed by the Muslim writer 962:Mardan-Farrukh next challenges the doctrine of the 1159: 1157: 3055:Zoroastrianism. Its antiquity and constant vigour 2190:. E. W. West (SBE 24) at 232-233 (SGV XV: 40-42). 1905:E. W. West (SBE 24) at 182-183 (SGV XI: 111-113). 1305:E. W. West (SBE 24) at 168-169 (re SGV X: 43-46). 871:As would be expected given his prior chapters on 5605: 3050:(London: Routledge & Kegan Paul 1979, 1985). 2581:E. W. West (SBE 24) at 160 (SGV VIII: 104, 108). 1626:(1956, 1976) at 61-62 (SGV VIII: 49, 48, 50-51). 1417:Empire. To the east their linguistic cousins in 561:Analytical Treatise for the Dispelling of Doubts 3369:Inscription of Xerxes the Great in Van Fortress 3195:(Lahore: Ahmadiyya Anjuman Isha'at Islam 1936). 3031:Zoroastrian Problems in the ninth-century books 2347:of Nazareth, preferring to write "the Messiah". 2343:The author of SGV seems to refrain from naming 1154: 943:Zoroastrian fortunes had declined drastically. 3014:An Anthology of Philosophy in Persia, volume 1 1896:E. W. West (SBE 24) at 180-181 (SGV XI 91-92). 1353:Seyyed Hossein Nasr and Medhi Aminrazavi at 5. 5402: 3314: 3040:(Bombay: D. B Taraporevala 1893, 1903, 1979). 1977:E. W. West (SBE 24) at 213 (SGV XIII: 51-53). 485: 27:Zoroastrian theology book of 9th century Iran 3255:(London: Routledge & Kegan Paul 1982- ). 3074:(Paris: Buchet-Chastel 1960), translated as 2528:(Paris: Buchet-Chastel 1960), translated as 1714:Cf., Maneckji Nusservanji Dhalla at 354-356. 2506:. E. W. West (SBE 24) at 195 (SGV XI: 280). 2295:E. W. West (SBE 24) at 236 (SGV XV: 77-83). 1434:(1979, 1985) at 168-169. Neryosang Dhaval ( 5416: 5409: 5395: 3374:Achaemenid inscription in the Kharg Island 3321: 3307: 3129:(Shaftesbury, Dorset: Element Books 1985). 3033:(Oxford University: Clarendon Press 1943). 1758:(1955, 1972) at viii. Yet the Zoroastrian 492: 478: 49: 5375:and one of the two official languages of 2926:Collected Sanskrit writings of the Parsis 2550:E. W. West (SBE 24) at 193 (SGV XI: 258). 1635:E. W. West (SBE 24) at 154 (re SGV VIII). 1380:E. W. West (SBE 24) at 185 (SGV XI: 146). 799:." Later he adds the obvious: the direct 3143:(Cambridge University 1975) at 543-565 . 2239:, which he saw as revelation of a cruel 3243:(London: Weidenfeld and Nicolson 1965). 3229:(Cleveland: World Publishing Co. 1963). 3174:(London: Weidenfeld and Nicolson 1961). 3172:The Dawn and Twilight of Zoroastrianism 3127:Zarathushtra. The transcendental vision 2438:... were answered with alicrity by the 2259:." Manichees originated in the Persian 2151:Richard N. Frye (1963) at 233, 238-241. 1860:E. W. West (SBE 24) at 173 (SGV XI: 5). 1603:E. W. West (SBE 24) at 128 (SGV IV: 6). 1570:Maneckji Nusservanji Dhalla at 259-260. 14: 5606: 3328: 3062:A Persian Stronghold of Zoroastrianism 2888:The Problem of Evil and Indian Thought 5390: 4335: 3506: 3390: 3340: 3302: 3209:(New York: Bibliotheca Persica 2000). 3110:Zoroaster. Politician or Witchdoctor? 2836:Zoroaster. Politician or Witchdoctor? 2634:(1979, 1985) at 51-52, 77, regarding 2502:refers to the "Mutazilik", i.e., the 2386:E. W. West (SBE 24) at 243 (SGV XVI). 3153:(London: Williams and Norgate 1913). 2598:. Text excerpt at 145-150, from the 953:God taking the status of human being 3036:Ervad Sheriarji Dadabhai Bharucha, 2685:. The Judaic version, the Biblical 1594:Maneckji Nusservanji Dhalla at 384. 1122:Following a method found in modern 414:Zoroastrianism in the United States 24: 2917:Hoshang Dastur Jamaspji Asana and 2890:(Delhi: Motilal Banarsidass 1976). 2734:" (at 332-340); he references the 2705:(c.600-530), whom the Bible calls 2675:Dictionary of Comparative Religion 2249:Dictionary of Comparative Religion 1525:Cf., E. W. West (SBE 5) at 15-20 ( 1442:language of the SGV text from its 1147: 515:, written by Mardan-Farrukh. Part 25: 5635: 3409:Counsels of Adurbad-e Mahrspandan 3259: 2993:The Zend Avesta. Part I, Vendidad 5581: 4336: 3122:(Rockport, Mass.: Element 1991). 3038:Zoroastrian Religion and Customs 2893: 2880: 2871: 2858: 2845: 2828: 2802: 2782: 2765: 2724: 2667: 2650: 2624: 2609: 2584: 2575: 2562: 2553: 2544: 2535: 2518: 2509: 2492: 2421: 856:Muslim regimes ruled in the Iran 691:c. 1100, for the benefit of the 461: 5338:Mohammad Ebrahim Bastani Parizi 4769:Mohammad Hanif (Iranian writer) 3102:(Bombay: K. M. JamaspAsa 1973). 3012:and Mehdi Aminrazavi, editors, 2906: 2615:E. W. West (SBE 5) at 120-130 ( 2407: 2398: 2389: 2380: 2367: 2350: 2337: 2324: 2311: 2298: 2289: 2279: 2266: 2229: 2220: 2202: 2193: 2176: 2163: 2154: 2145: 2132: 2119: 2110: 2097: 2084: 2059: 2050: 2041: 2024: 2015: 2000: 1980: 1971: 1958: 1943: 1930: 1921: 1908: 1899: 1890: 1873: 1863: 1854: 1841: 1834:(c.896-956). Ahmad M H Shboul, 1824: 1814: 1801: 1792: 1783: 1765: 1740: 1727: 1717: 1708: 1699: 1686: 1673: 1664: 1651: 1638: 1629: 1616: 1606: 1597: 1588: 1573: 1564: 1547: 1534: 1519: 1506: 1497: 1488: 1475: 1466: 1457: 1450:(when so employed it is termed 1424: 1406: 1393: 1383: 1374: 1365: 1356: 1347: 1334: 1321: 1308: 1299: 1286: 1029: 994:, for in the first half of the 924: 893:in paradise, "why was not that 703: 529:harassed and declining minority 4409:Mahmoud Mosharraf Azad Tehrani 3429:Karnamak-i Artaxshir-i Papakan 3016:(New York: Oxford Univ. 1999). 1362:Richard N. Frye (1963) at 239. 1277: 1260: 1251: 1238: 1222: 1202: 1182: 1170: 1092: 846:and there is no truth in it." 13: 1: 4517:Mohammad-Reza Shafiei Kadkani 3757:Abu'l Hasan Mihyar al-Daylami 3507: 3282:translation and partially in 3239:(Stuttgart 1961), transl. as 3205:(Milano 1959), translated as 3161:Zurvan. A Zoroastrian Dilemma 3020: 2979:Zurvan. A Zoroastrian Dilemma 2816:(Zürich 1952), translated as 1231:, excerpts in R. C. Zaehner, 542: 511:theology book of 9th century 3217:A Literary History of Persia 3096:La religion de l'Iran ancien 1044: 1022: 979:fostered by the 2nd century 829: 565:Decisive Solution for Doubts 7: 4220:Mohammad Qoli Salim Tehrani 3082:Maneckji Nusservanji Dhalla 2006:E. W. West (SBE 5) at 3-4 ( 1940:at 216 (SGV XIII: 100-101). 1438:1100) also transcribed the 1179:per Jean de Menasce (1945). 1133: 907:creation story of the Bible 730:Maneckji Nusservanji Dhalla 698: 617: 597:who reigned A.D. 813-833." 444:Criticism of Zoroastrianism 424:Persecution of Zoroastrians 10: 5640: 4298:Mirza Mohammad Taqi Sepehr 3391: 3092:Jacques Duchesne-Guillemin 2673:"Job, Book of" at 376, in 2129:(Harvard University 1988). 1257:Alessandro Bausani at 111. 1037: 951:, although the premise of 900: 687:was translated first into 5624:9th-century Persian books 5619:Middle Persian literature 5576: 5540: 5473: 5425: 5364: 5320: 5274: 5180: 5006: 4924: 4815: 4706: 4686: 4670: 4614: 4568: 4552: 4522:Mohammad-Hossein Shahriar 4359: 4346: 4342: 4331: 4266: 4231: 4162: 4130: 4065: 4058:Emad al-Din Faqih Kermani 4021: 3894: 3775: 3625: 3533: 3517: 3513: 3502: 3449:Shahrestanha-ye Eranshahr 3399: 3386: 3349: 3336: 3237:Mani und der Manichäismus 3112:(Oxford University 1951). 3086:History of Zoroastrianism 2127:Zoroastrianism in Armenia 1949:The doctrine of creation 1446:into the more accessible 1140: 1051: 816:possible and fit to exist 797:possible and fit to exist 777: 655:, and later those of the 4937:Mirza Fatali Akhundzadeh 3980:Zartosht Bahram e Pazhdo 3803:Shahab al-Din Suhrawardi 3699:Fakhruddin As'ad Gurgani 3359:Old Persian inscriptions 3100:Religion of Ancient Iran 3002:E. W. West, translator, 2954:Sacred Books of the East 2911: 2851:Wilfred Cantwell Smith, 1579:J. Darmesteter at 4-10 ( 875:, he faults the type of 849: 791:, or by knowing what is 197:101 Names of Ahura Mazda 5287:Houshang Moradi Kermani 4891:Houshang Moradi Kermani 4886:Jaafar Modarres-Sadeghi 4871:Mohammad-Ali Jamalzadeh 4782:Zeyn al-Abedin Maraghei 4282:Zayn al-Abidin Shirvani 4256:Abbas Foroughi Bastami 3341: 2950:Pahlavi Texts, Part III 2928:, Pt. IV (Bombay 1913). 2679:Charles Scribner's Sons 2253:Charles Scribner's Sons 1990:(1956, 1976) at 34-35 ( 1193:Pahlavi Texts, Part III 4739:Ghassem Hashemi Nezhad 4290:Reza-Qoli Khan Hedayat 3911:Shams al-Din Qays Razi 3654:Khwaja Abdullah Ansari 3227:The Heritage of Persia 2825: 2480: 2140:The Kingdom of Armenia 2125:Cf. James R. Russell, 2030:Elsewhere he mentions 1128:Shikand-gumanik Vichar 1120: 1071: 1009: 869: 747: 681: 641: 607: 162:Zoroastrian literature 18:Shikand-gumanic Vichar 5532:Shikand-gumanig Vizar 5275:Children's literature 5132:Rasoul Mollagholipour 5022:Rakhshan Bani-E'temad 4965:Gholam-Hossein Sa'edi 4960:Alireza Koushk Jalali 4906:Gholam-Hossein Sa'edi 4792:Shahriyar Mandanipour 4034:Shah Ni'matullah Wali 3878:Kamal al-Din Esfahani 3719:Ayn-al-Quzat Hamadani 3490:Shikand-gumanig Vizar 3473:Anthology of Zadspram 3193:The Religion of Islam 3004:Pahlavi Texts, Part I 2864:Cf., Morris Jastrow, 2821: 2487:Shkand-gumanig Vichar 2428: 1272:Shkand Gumanik Vichar 1108: 1062: 1005: 996:Shkand-Gumanik Vichar 860: 801:tangibility of nature 738:Shikand Gumanik Vijar 734: 676: 672:Shkand-Gumänïg Vichär 629: 603: 578:was completed by 651 557:Shkand-Gumanik Vichar 505:Shikand-gumanig Vizar 449:Zoroastrian cosmology 399:Zoroastrians in India 155:Scripture and worship 5172:Sohrab Shahid-Saless 5037:Pouran Derakhshandeh 5017:Mohammad Reza Aslani 4955:Amir Reza Koohestani 4714:Ali Mohammad Afghani 4384:Mohammad Reza Aslani 4313:Mahmud Saba Kashani 4049:Fazlallah Astarabadi 3925:Afdal al-Din Kashani 3920:Nasīr al-Dīn al-Tūsī 3870:Fakhr al-Din al-Razi 3752:Afdal al-Din Kashani 3566:Abu Tahir Khosrovani 3354:Behistun Inscription 3266:Shkand-gumanig Vizar 3252:Encyclopedia Iranica 3241:Mani and Manichaeism 3183:Shikand Gumānī Vazār 3151:Early Zoroastrianism 2946:Sikand-gûmânîk Vigâr 2840:Encyclopedia Iranica 2695:Babylonian captivity 2500:Shkand-gumanig Vizar 2416:Shkand-gumanig Vizar 2094:(1979, 1985) at 149. 1318:(1955, 1972) at 107. 1229:Shikand Gumani Vazar 1189:Sikand-gumanik Vigar 1124:comparative religion 1058:Maulana Muhammad Ali 708:Regarding issues of 665:comparative religion 637:Shkand Gumanik Vicar 624:Shkand-gumanig Vizar 537:comparative religion 404:Zoroastrians in Iran 270:Accounts and legends 5588:Religion portal 5097:Varuzh Karim-Masihi 4836:Abolhassan Etessami 4754:Mahmoud Dowlatabadi 4606:Abdul Ali Mustaghni 4591:Khalilullah Khalili 4531:Manouchehr Sheybani 4507:Tahereh Saffarzadeh 4414:Mohammad-Taqi Bahar 4371:Mehdi Akhavan-Sales 4013:Zu'l-Fiqar Shirvani 3858:Faramarz-e Khodadad 3444:Shabuhragan of Mani 3010:Seyyed Hossein Nasr 2983:Šikand Gumānī Vazār 2972:Šikand Gumānī Vazār 2645:post-Exilic Judaism 1916:first man and woman 1544:(1956, 1976) at 55. 1344:(1956, 1976) at 67. 736:"The author of the 685:Škand-gumanik Vičār 533:academic discipline 468:Religion portal 320:History and culture 5527:Dana-i Menog Khrat 5522:Frahang-i Oim-evak 5517:Frahang-i Pahlavig 5487:Book of Arda Viraf 5241:Ebrahim Pourdavoud 5226:Ahmad Kamyabi Mask 5196:Najaf Daryabandari 5057:Behrouz Gharibpour 4901:Shahrnush Parsipur 4876:Aboutorab Khosravi 4778:Aboutorab Khosravi 4642:Gulrukhsor Safieva 4560:Edward Haghverdian 4224:Rasa Salim Tehrani 3943:Abu'l Majd Tabrizi 3930:Fakhr-al-Din Iraqi 3586:Abusaeid Abolkheir 3525:Muhammad ibn Wasif 3480:Zand-i Wahman yasn 3439:Dana-i Menog Khrat 3424:Book of Arda Viraf 3330:Persian literature 3199:Alessandro Bausani 3167:17:232-249 (1955). 3147:James Hope Moulton 2886:Arthur L. Herman, 1034:{WORK IN PROCESS} 559:has been rendered 287:Book of Arda Viraf 217:Cypress of Kashmar 5614:Zoroastrian texts 5601: 5600: 5384: 5383: 5360: 5359: 5356: 5355: 5307:Farhad Hasanzadeh 5246:Hamid Samandarian 5187:Amrollah Abjadian 5152:Fereydoun Rahnema 5117:Mohsen Makhmalbaf 5102:Samuel Khachikian 5087:Ebrahim Hatamikia 4998:Mohammad Yaghoubi 4994:Mirza Aqa Tabrizi 4861:Houshang Golshiri 4774:Houshang Golshiri 4734:Mahshid Amirshahi 4719:Ghazaleh Alizadeh 4702: 4701: 4637:Abolqasem Lahouti 4632:Iskandar Khatloni 4545:Fereydoon Moshiri 4492:Mohammad Mokhtari 4452:Forugh Farrokhzad 4404:Manouchehr Atashi 4327: 4326: 4323: 4322: 4316: 4310: 4302: 4294: 4286: 4278: 4259: 4248: 4211: 4207:Abdul-Qādir Bēdil 4200: 4187: 4179: 4150: 4146:Muhtasham Kashani 4142: 4118: 4110: 4102: 3998:Nozhat al-Majales 3994: 3952: 3939: 3935:Mahmud Shabistari 3902:Abu Tahir Tarsusi 3887: 3874: 3866: 3855: 3847: 3839: 3807: 3788:Suzani Samarqandi 3732:Abu-al-Faraj Runi 3723: 3695: 3687: 3683:Masud Sa'd Salman 3679: 3671: 3658: 3650: 3642: 3598: 3590: 3561:Abu Shakur Balkhi 3498: 3497: 3434:Cube of Zoroaster 3404:Ayadgar-i Zariran 3382: 3381: 3125:Phiroz D. Mehta, 2681:1970), edited by 2360:vii, 17, 18, and 1644:Cf., Mary Boyce, 1553:Cf., Mary Boyce, 1512:Cf., Mary Boyce, 502: 501: 16:(Redirected from 5631: 5586: 5585: 5558:Dasatir-i-Asmani 5507:Letter of Tansar 5497:Dadestan-i Denig 5411: 5404: 5397: 5388: 5387: 5328:Aydin Aghdashloo 5157:Rasul Sadr Ameli 5147:Kambuzia Partovi 5107:Abbas Kiarostami 5092:Abdolreza Kahani 5072:Ebrahim Golestan 5052:Farrokh Ghaffari 5047:Bahman Farmanara 4980:Abbas Nalbandian 4856:Ebrahim Golestan 4823:Jalal Al-e-Ahmad 4759:Soudabeh Fazaeli 4657:Mirzo Tursunzoda 4652:Payrav Sulaymoni 4487:Shams Langeroodi 4443:Parviz Eslampour 4399:Aminollah Rezaei 4366:Ahmadreza Ahmadi 4357: 4356: 4344: 4343: 4333: 4332: 4314: 4308: 4300: 4292: 4284: 4276: 4257: 4246: 4215:Naw'i Khabushani 4209: 4198: 4185: 4177: 4148: 4140: 4116: 4108: 4100: 4044:Abu Ali Qalandar 3992: 3950: 3937: 3885: 3872: 3864: 3853: 3845: 3833: 3826:Najm al-Din Razi 3805: 3721: 3693: 3685: 3677: 3669: 3656: 3648: 3640: 3596: 3588: 3515: 3514: 3504: 3503: 3469:Dadestan-i Denig 3388: 3387: 3338: 3337: 3323: 3316: 3309: 3300: 3299: 3288:Internet Archive 3274:as preserved in 3213:Edward G. Browne 3207:Religion in Iran 3203:Persia Religiosa 2900: 2897: 2891: 2884: 2878: 2875: 2869: 2862: 2856: 2849: 2843: 2832: 2826: 2814:Antwort auf Hiob 2806: 2800: 2786: 2780: 2769: 2763: 2728: 2722: 2721:by a millennium. 2683:S. G. F. Brandon 2671: 2665: 2654: 2648: 2628: 2622: 2613: 2607: 2588: 2582: 2579: 2573: 2566: 2560: 2557: 2551: 2548: 2542: 2539: 2533: 2522: 2516: 2513: 2507: 2496: 2490: 2425: 2419: 2411: 2405: 2402: 2396: 2393: 2387: 2384: 2378: 2371: 2365: 2354: 2348: 2341: 2335: 2328: 2322: 2315: 2309: 2302: 2296: 2293: 2287: 2283: 2277: 2270: 2264: 2245:S. G. F. Brandon 2233: 2227: 2224: 2218: 2206: 2200: 2197: 2191: 2180: 2174: 2167: 2161: 2158: 2152: 2149: 2143: 2136: 2130: 2123: 2117: 2114: 2108: 2101: 2095: 2088: 2082: 2063: 2057: 2054: 2048: 2045: 2039: 2028: 2022: 2019: 2013: 2012:, chapter I: 2). 2004: 1998: 1984: 1978: 1975: 1969: 1962: 1956: 1947: 1941: 1934: 1928: 1925: 1919: 1912: 1906: 1903: 1897: 1894: 1888: 1877: 1871: 1867: 1861: 1858: 1852: 1845: 1839: 1828: 1822: 1818: 1812: 1805: 1799: 1796: 1790: 1787: 1781: 1775:which signifies 1769: 1763: 1744: 1738: 1731: 1725: 1721: 1715: 1712: 1706: 1703: 1697: 1690: 1684: 1677: 1671: 1668: 1662: 1655: 1649: 1642: 1636: 1633: 1627: 1620: 1614: 1610: 1604: 1601: 1595: 1592: 1586: 1577: 1571: 1568: 1562: 1551: 1545: 1538: 1532: 1523: 1517: 1510: 1504: 1501: 1495: 1492: 1486: 1479: 1473: 1470: 1464: 1461: 1455: 1428: 1422: 1410: 1404: 1397: 1391: 1387: 1381: 1378: 1372: 1369: 1363: 1360: 1354: 1351: 1345: 1338: 1332: 1325: 1319: 1312: 1306: 1303: 1297: 1290: 1284: 1281: 1275: 1264: 1258: 1255: 1249: 1242: 1236: 1226: 1220: 1206: 1200: 1186: 1180: 1174: 1168: 1161: 795:, or by what is 494: 487: 480: 466: 465: 202:Adur Burzen-Mihr 53: 30: 29: 21: 5639: 5638: 5634: 5633: 5632: 5630: 5629: 5628: 5604: 5603: 5602: 5597: 5580: 5572: 5536: 5469: 5421: 5415: 5385: 5380: 5352: 5343:Ehsan Yarshater 5316: 5302:Poopak NikTalab 5270: 5261:Ahmad Tafazzoli 5176: 5167:Parviz Shahbazi 5122:Dariush Mehrjui 5082:Abolfazl Jalili 5002: 4920: 4881:Mostafa Mastoor 4846:Simin Daneshvar 4811: 4807:Iraj Pezeshkzad 4802:Mansour Koushan 4749:Simin Daneshvar 4698: 4682: 4666: 4610: 4564: 4548: 4539:She'r-e Nimaa'i 4502:Yadollah Royaee 4477:Siavash Kasraie 4457:Hossein Monzavi 4447:Parvin E'tesami 4434:Hushang Ebtehaj 4424:Simin Behbahani 4379:Qeysar Aminpour 4355: 4338: 4319: 4262: 4252:Neshat Esfahani 4227: 4183:Asir-e Esfahani 4158: 4126: 4061: 4017: 3970:Bahram-e-Pazhdo 3907:Awhadi Maraghai 3890: 3816:Falaki Shirvani 3793:Hassan Ghaznavi 3771: 3767:Mahsati Ganjavi 3727:Uthman Mukhtari 3621: 3529: 3509: 3494: 3485:Drakht-i Asurig 3395: 3378: 3345: 3332: 3327: 3262: 3247:Ehsan Yarshater 3223:Richard N. Frye 3177:R. C. Zaehner, 3170:R. C. Zaehner, 3133:Jean de Menasce 3023: 2977:R. C. Zaehner, 2932:Jean de Menasce 2914: 2909: 2904: 2903: 2898: 2894: 2885: 2881: 2876: 2872: 2863: 2859: 2850: 2846: 2834:W. B. Henning, 2833: 2829: 2807: 2803: 2787: 2783: 2771:R. C. Zaehner, 2770: 2766: 2729: 2725: 2707:anointed of God 2703:Cyrus the Great 2672: 2668: 2656:R. C. Zaehner, 2655: 2651: 2629: 2625: 2614: 2610: 2590:R. C. Zaehner, 2589: 2585: 2580: 2576: 2568:R. C. Zaehner, 2567: 2563: 2558: 2554: 2549: 2545: 2540: 2536: 2523: 2519: 2514: 2510: 2497: 2493: 2426: 2422: 2412: 2408: 2403: 2399: 2394: 2390: 2385: 2381: 2372: 2368: 2355: 2351: 2342: 2338: 2329: 2325: 2316: 2312: 2303: 2299: 2294: 2290: 2284: 2280: 2271: 2267: 2234: 2230: 2225: 2221: 2207: 2203: 2198: 2194: 2181: 2177: 2168: 2164: 2159: 2155: 2150: 2146: 2137: 2133: 2124: 2120: 2115: 2111: 2102: 2098: 2089: 2085: 2081:30: 27, 28, 30. 2064: 2060: 2055: 2051: 2046: 2042: 2029: 2025: 2020: 2016: 2005: 2001: 1986:R. C. Zaehner, 1985: 1981: 1976: 1972: 1963: 1959: 1948: 1944: 1935: 1931: 1926: 1922: 1913: 1909: 1904: 1900: 1895: 1891: 1878: 1874: 1868: 1864: 1859: 1855: 1846: 1842: 1829: 1825: 1819: 1815: 1806: 1802: 1797: 1793: 1788: 1784: 1770: 1766: 1745: 1741: 1732: 1728: 1722: 1718: 1713: 1709: 1704: 1700: 1692:R. C. Zaehner, 1691: 1687: 1678: 1674: 1669: 1665: 1657:R. C. Zaehner, 1656: 1652: 1643: 1639: 1634: 1630: 1622:R. C. Zaehner, 1621: 1617: 1611: 1607: 1602: 1598: 1593: 1589: 1578: 1574: 1569: 1565: 1552: 1548: 1540:R. C. Zaehner, 1539: 1535: 1524: 1520: 1511: 1507: 1502: 1498: 1493: 1489: 1481:R. C. Zaehner, 1480: 1476: 1471: 1467: 1462: 1458: 1429: 1425: 1411: 1407: 1398: 1394: 1388: 1384: 1379: 1375: 1370: 1366: 1361: 1357: 1352: 1348: 1340:R. C. Zaehner, 1339: 1335: 1326: 1322: 1314:R. C. Zaehner, 1313: 1309: 1304: 1300: 1292:R. C. Zaehner, 1291: 1287: 1282: 1278: 1265: 1261: 1256: 1252: 1244:R. C. Zaehner, 1243: 1239: 1227: 1223: 1207: 1203: 1191:in E. W. West, 1187: 1183: 1175: 1171: 1163:R. C. Zaehner, 1162: 1155: 1150: 1148:Reference notes 1143: 1136: 1095: 1054: 1047: 1040: 1032: 1025: 927: 903: 867:consideration." 852: 832: 822:and inference, 780: 706: 701: 620: 572:Muslim conquest 545: 525:perilous status 498: 460: 455: 454: 453: 438: 430: 429: 428: 393: 385: 384: 383: 342: 341: 321: 313: 312: 311: 297:Story of Sanjan 271: 263: 262: 261: 156: 148: 147: 146: 111: 110:Divine entities 103: 102: 101: 61: 28: 23: 22: 15: 12: 11: 5: 5637: 5627: 5626: 5621: 5616: 5599: 5598: 5596: 5595: 5590: 5577: 5574: 5573: 5571: 5570: 5568:Qissa-i Sanjan 5565: 5560: 5555: 5550: 5544: 5542: 5538: 5537: 5535: 5534: 5529: 5524: 5519: 5514: 5509: 5504: 5499: 5494: 5489: 5483: 5481: 5475:Middle Persian 5471: 5470: 5468: 5467: 5462: 5457: 5452: 5447: 5442: 5437: 5435:Khordeh Avesta 5431: 5429: 5423: 5422: 5414: 5413: 5406: 5399: 5391: 5382: 5381: 5365: 5362: 5361: 5358: 5357: 5354: 5353: 5351: 5350: 5345: 5340: 5335: 5330: 5324: 5322: 5318: 5317: 5315: 5314: 5312:Ramak NikTalab 5309: 5304: 5299: 5297:Hengameh Mofid 5294: 5292:Babak NikTalab 5289: 5284: 5282:Samad Behrangi 5278: 5276: 5272: 5271: 5269: 5268: 5263: 5258: 5253: 5248: 5243: 5238: 5233: 5228: 5223: 5221:Saleh Hosseini 5218: 5216:Ramak NikTalab 5213: 5211:Sadegh Hedayat 5208: 5203: 5201:Mohammad Ghazi 5198: 5193: 5191:Jaleh Amouzgar 5188: 5184: 5182: 5178: 5177: 5175: 5174: 5169: 5164: 5162:Mohammad Sadri 5159: 5154: 5149: 5144: 5139: 5134: 5129: 5127:Reza Mirkarimi 5124: 5119: 5114: 5109: 5104: 5099: 5094: 5089: 5084: 5079: 5074: 5069: 5064: 5062:Bahman Ghobadi 5059: 5054: 5049: 5044: 5042:Asghar Farhadi 5039: 5034: 5032:Hajir Darioush 5029: 5024: 5019: 5014: 5010: 5008: 5004: 5003: 5001: 5000: 4995: 4992: 4987: 4982: 4977: 4975:Hengameh Mofid 4972: 4967: 4962: 4957: 4952: 4947: 4942: 4941:Mohsen Yalfani 4939: 4934: 4928: 4926: 4922: 4921: 4919: 4918: 4913: 4911:Bahram Sadeghi 4908: 4903: 4898: 4893: 4888: 4883: 4878: 4873: 4868: 4866:Sadegh Hedayat 4863: 4858: 4853: 4851:Nader Ebrahimi 4848: 4843: 4838: 4833: 4828: 4825: 4819: 4817: 4813: 4812: 4810: 4809: 4804: 4799: 4794: 4789: 4784: 4779: 4776: 4771: 4766: 4761: 4756: 4751: 4746: 4741: 4736: 4731: 4729:Reza Amirkhani 4726: 4721: 4716: 4710: 4708: 4704: 4703: 4700: 4699: 4697: 4696: 4694:Muhammad Iqbal 4690: 4688: 4684: 4683: 4681: 4680: 4674: 4672: 4668: 4667: 4665: 4664: 4662:Satim Ulugzade 4659: 4654: 4649: 4644: 4639: 4634: 4629: 4624: 4622:Sadriddin Ayni 4618: 4616: 4612: 4611: 4609: 4608: 4603: 4601:Massoud Nawabi 4598: 4596:Youssof Kohzad 4593: 4588: 4583: 4581:Wasef Bakhtari 4578: 4572: 4570: 4566: 4565: 4563: 4562: 4556: 4554: 4550: 4549: 4547: 4542: 4532: 4529: 4524: 4519: 4514: 4512:Sohrab Sepehri 4509: 4504: 4499: 4497:Nosrat Rahmani 4494: 4489: 4484: 4479: 4474: 4469: 4464: 4459: 4454: 4449: 4444: 4441: 4436: 4431: 4426: 4421: 4416: 4411: 4406: 4401: 4396: 4394:Ahmad NikTalab 4391: 4386: 4381: 4376: 4375:Hormoz Alipour 4373: 4368: 4363: 4361: 4354: 4353: 4350: 4348: 4340: 4339: 4329: 4328: 4325: 4324: 4321: 4320: 4318: 4317: 4311: 4303: 4295: 4287: 4279: 4270: 4268: 4264: 4263: 4261: 4260: 4254: 4249: 4241: 4239:Hatef Esfahani 4235: 4233: 4229: 4228: 4226: 4225: 4222: 4217: 4212: 4204: 4201: 4193: 4188: 4186:(c. 1620–1648) 4180: 4172: 4166: 4164: 4160: 4159: 4157: 4156: 4151: 4143: 4134: 4132: 4128: 4127: 4125: 4124: 4119: 4111: 4103: 4095: 4093:Kamal Khujandi 4090: 4085: 4080: 4075: 4069: 4067: 4063: 4062: 4060: 4059: 4056: 4051: 4046: 4041: 4036: 4031: 4025: 4023: 4019: 4018: 4016: 4015: 4010: 4005: 4003:Khwaju Kermani 4000: 3995: 3987: 3982: 3977: 3972: 3967: 3953: 3945: 3940: 3932: 3927: 3922: 3917: 3912: 3909: 3904: 3898: 3896: 3892: 3891: 3889: 3888: 3880: 3875: 3867: 3862:Nizami Ganjavi 3859: 3856: 3848: 3840: 3828: 3823: 3818: 3813: 3808: 3800: 3795: 3790: 3785: 3779: 3777: 3773: 3772: 3770: 3769: 3764: 3759: 3754: 3749: 3744: 3739: 3734: 3729: 3724: 3716: 3711: 3706: 3701: 3696: 3688: 3680: 3672: 3667:Qatran Tabrizi 3664: 3659: 3651: 3643: 3635: 3629: 3627: 3623: 3622: 3620: 3619: 3614: 3609: 3604: 3599: 3591: 3583: 3578: 3573: 3568: 3563: 3558: 3548: 3543: 3537: 3535: 3531: 3530: 3528: 3527: 3521: 3519: 3511: 3510: 3500: 3499: 3496: 3495: 3493: 3492: 3487: 3482: 3477: 3474: 3471: 3466: 3461: 3456: 3451: 3446: 3441: 3436: 3431: 3426: 3421: 3419:Book of Jamasp 3416: 3411: 3406: 3400: 3397: 3396: 3384: 3383: 3380: 3379: 3377: 3376: 3371: 3366: 3361: 3356: 3350: 3347: 3346: 3334: 3333: 3326: 3325: 3318: 3311: 3303: 3297: 3296: 3290: 3284:Pahlavi script 3269: 3261: 3260:External links 3258: 3257: 3256: 3244: 3230: 3220: 3210: 3196: 3186: 3175: 3168: 3154: 3144: 3130: 3123: 3113: 3103: 3089: 3079: 3065: 3058: 3051: 3041: 3034: 3022: 3019: 3018: 3017: 3007: 3000: 2989:J. Darmesteter 2986: 2975: 2961: 2944:, translator, 2939: 2934:, translator, 2929: 2922: 2913: 2910: 2908: 2905: 2902: 2901: 2892: 2879: 2870: 2857: 2844: 2827: 2801: 2797:Job's response 2781: 2764: 2723: 2713:45: 1-3). The 2666: 2649: 2623: 2608: 2583: 2574: 2561: 2552: 2543: 2534: 2517: 2508: 2491: 2420: 2406: 2397: 2388: 2379: 2366: 2349: 2336: 2323: 2310: 2297: 2288: 2278: 2265: 2228: 2219: 2201: 2192: 2175: 2162: 2153: 2144: 2131: 2118: 2109: 2096: 2083: 2058: 2049: 2040: 2023: 2014: 1999: 1979: 1970: 1957: 1942: 1929: 1920: 1907: 1898: 1889: 1885:transgressions 1872: 1862: 1853: 1840: 1823: 1813: 1800: 1791: 1782: 1764: 1739: 1726: 1716: 1707: 1698: 1685: 1672: 1663: 1650: 1637: 1628: 1615: 1605: 1596: 1587: 1572: 1563: 1546: 1533: 1518: 1505: 1496: 1487: 1474: 1465: 1456: 1448:Avestan script 1444:Pahlavi script 1440:Middle Persian 1423: 1405: 1392: 1382: 1373: 1364: 1355: 1346: 1333: 1331:(1992) at 153. 1320: 1307: 1298: 1285: 1276: 1259: 1250: 1237: 1221: 1201: 1181: 1169: 1167:(1961) at 194. 1152: 1151: 1149: 1146: 1142: 1139: 1135: 1132: 1094: 1091: 1053: 1050: 1046: 1043: 1039: 1036: 1031: 1028: 1024: 1021: 926: 923: 902: 899: 851: 848: 831: 828: 806:An example of 779: 776: 705: 702: 700: 697: 619: 616: 574:of his native 553:Pahlavi script 549:Middle Iranian 544: 541: 500: 499: 497: 496: 489: 482: 474: 471: 470: 457: 456: 452: 451: 446: 440: 439: 437:Related topics 436: 435: 432: 431: 427: 426: 421: 416: 411: 406: 401: 395: 394: 391: 390: 387: 386: 382: 381: 376: 371: 370: 369: 364: 354: 349: 343: 340: 339: 334: 329: 323: 322: 319: 318: 315: 314: 310: 309: 304: 302:Chinvat Bridge 299: 294: 292:Book of Jamasp 289: 284: 279: 273: 272: 269: 268: 265: 264: 260: 259: 254: 249: 247:Khordeh Avesta 244: 239: 234: 229: 224: 219: 214: 209: 204: 199: 194: 189: 187:Airyaman ishya 184: 179: 174: 169: 164: 158: 157: 154: 153: 150: 149: 145: 144: 139: 134: 129: 124: 119: 117:Amesha Spentas 113: 112: 109: 108: 105: 104: 100: 99: 94: 89: 84: 79: 74: 69: 63: 62: 60:Primary topics 59: 58: 55: 54: 46: 45: 43:Zoroastrianism 39: 38: 26: 9: 6: 4: 3: 2: 5636: 5625: 5622: 5620: 5617: 5615: 5612: 5611: 5609: 5594: 5591: 5589: 5584: 5579: 5578: 5575: 5569: 5566: 5564: 5561: 5559: 5556: 5554: 5551: 5549: 5546: 5545: 5543: 5539: 5533: 5530: 5528: 5525: 5523: 5520: 5518: 5515: 5513: 5510: 5508: 5505: 5503: 5502:Menog-i Khrad 5500: 5498: 5495: 5493: 5490: 5488: 5485: 5484: 5482: 5480: 5476: 5472: 5466: 5463: 5461: 5458: 5456: 5453: 5451: 5448: 5446: 5443: 5441: 5438: 5436: 5433: 5432: 5430: 5428: 5424: 5419: 5412: 5407: 5405: 5400: 5398: 5393: 5392: 5389: 5378: 5374: 5370: 5363: 5349: 5348:Ahmad Kasravi 5346: 5344: 5341: 5339: 5336: 5334: 5333:Ali Latifiyan 5331: 5329: 5326: 5325: 5323: 5319: 5313: 5310: 5308: 5305: 5303: 5300: 5298: 5295: 5293: 5290: 5288: 5285: 5283: 5280: 5279: 5277: 5273: 5267: 5264: 5262: 5259: 5257: 5256:Jafar Shahidi 5254: 5252: 5251:Jalal Sattari 5249: 5247: 5244: 5242: 5239: 5237: 5236:Mohammad Moin 5234: 5232: 5231:Ahmad Shamlou 5229: 5227: 5224: 5222: 5219: 5217: 5214: 5212: 5209: 5207: 5206:Lili Golestan 5204: 5202: 5199: 5197: 5194: 5192: 5189: 5186: 5185: 5183: 5179: 5173: 5170: 5168: 5165: 5163: 5160: 5158: 5155: 5153: 5150: 5148: 5145: 5143: 5140: 5138: 5135: 5133: 5130: 5128: 5125: 5123: 5120: 5118: 5115: 5113: 5110: 5108: 5105: 5103: 5100: 5098: 5095: 5093: 5090: 5088: 5085: 5083: 5080: 5078: 5075: 5073: 5070: 5068: 5067:Fereydun Gole 5065: 5063: 5060: 5058: 5055: 5053: 5050: 5048: 5045: 5043: 5040: 5038: 5035: 5033: 5030: 5028: 5027:Bahram Beyzai 5025: 5023: 5020: 5018: 5015: 5013:Saeed Aghighi 5012: 5011: 5009: 5005: 4999: 4996: 4993: 4991: 4988: 4986: 4983: 4981: 4978: 4976: 4973: 4971: 4968: 4966: 4963: 4961: 4958: 4956: 4953: 4951: 4948: 4946: 4945:Bahram Beyzai 4943: 4940: 4938: 4935: 4933: 4930: 4929: 4927: 4923: 4917: 4914: 4912: 4909: 4907: 4904: 4902: 4899: 4897: 4894: 4892: 4889: 4887: 4884: 4882: 4879: 4877: 4874: 4872: 4869: 4867: 4864: 4862: 4859: 4857: 4854: 4852: 4849: 4847: 4844: 4842: 4839: 4837: 4834: 4832: 4829: 4826: 4824: 4821: 4820: 4818: 4816:Short stories 4814: 4808: 4805: 4803: 4800: 4798: 4797:Abbas Maroufi 4795: 4793: 4790: 4788: 4787:Ahmad Mahmoud 4785: 4783: 4780: 4777: 4775: 4772: 4770: 4767: 4765: 4764:Reza Ghassemi 4762: 4760: 4757: 4755: 4752: 4750: 4747: 4745: 4744:Reza Baraheni 4742: 4740: 4737: 4735: 4732: 4730: 4727: 4725: 4722: 4720: 4717: 4715: 4712: 4711: 4709: 4705: 4695: 4692: 4691: 4689: 4685: 4679: 4676: 4675: 4673: 4669: 4663: 4660: 4658: 4655: 4653: 4650: 4648: 4647:Loiq Sher-Ali 4645: 4643: 4640: 4638: 4635: 4633: 4630: 4628: 4625: 4623: 4620: 4619: 4617: 4613: 4607: 4604: 4602: 4599: 4597: 4594: 4592: 4589: 4587: 4584: 4582: 4579: 4577: 4576:Nadia Anjuman 4574: 4573: 4571: 4567: 4561: 4558: 4557: 4555: 4551: 4546: 4543: 4540: 4536: 4533: 4530: 4528: 4527:Ahmad Shamlou 4525: 4523: 4520: 4518: 4515: 4513: 4510: 4508: 4505: 4503: 4500: 4498: 4495: 4493: 4490: 4488: 4485: 4483: 4480: 4478: 4475: 4473: 4470: 4468: 4465: 4463: 4462:Hushang Irani 4460: 4458: 4455: 4453: 4450: 4448: 4445: 4442: 4440: 4437: 4435: 4432: 4430: 4427: 4425: 4422: 4420: 4419:Reza Baraheni 4417: 4415: 4412: 4410: 4407: 4405: 4402: 4400: 4397: 4395: 4392: 4390: 4387: 4385: 4382: 4380: 4377: 4374: 4372: 4369: 4367: 4364: 4362: 4358: 4352: 4351: 4349: 4345: 4341: 4334: 4330: 4312: 4307: 4304: 4299: 4296: 4291: 4288: 4283: 4280: 4275: 4272: 4271: 4269: 4265: 4255: 4253: 4250: 4245: 4242: 4240: 4237: 4236: 4234: 4230: 4223: 4221: 4218: 4216: 4213: 4208: 4205: 4202: 4197: 4194: 4192: 4191:Kalim Kashani 4189: 4184: 4181: 4176: 4173: 4171: 4168: 4167: 4165: 4161: 4155: 4154:'Orfi Shirazi 4152: 4147: 4144: 4139: 4136: 4135: 4133: 4129: 4123: 4120: 4115: 4112: 4107: 4104: 4099: 4096: 4094: 4091: 4089: 4086: 4084: 4081: 4079: 4078:Salman Savaji 4076: 4074: 4071: 4070: 4068: 4064: 4057: 4055: 4052: 4050: 4047: 4045: 4042: 4040: 4037: 4035: 4032: 4030: 4027: 4026: 4024: 4020: 4014: 4011: 4009: 4008:Badr Shirvani 4006: 4004: 4001: 3999: 3996: 3991: 3990:Homam Tabrizi 3988: 3986: 3983: 3981: 3978: 3976: 3975:Pur-Baha Jami 3973: 3971: 3968: 3965: 3961: 3957: 3954: 3949: 3946: 3944: 3941: 3936: 3933: 3931: 3928: 3926: 3923: 3921: 3918: 3916: 3913: 3910: 3908: 3905: 3903: 3900: 3899: 3897: 3893: 3884: 3883:Shams Tabrizi 3881: 3879: 3876: 3871: 3868: 3863: 3860: 3857: 3852: 3849: 3844: 3841: 3837: 3832: 3829: 3827: 3824: 3822: 3819: 3817: 3814: 3812: 3809: 3804: 3801: 3799: 3798:Faramarz Nama 3796: 3794: 3791: 3789: 3786: 3784: 3781: 3780: 3778: 3774: 3768: 3765: 3763: 3760: 3758: 3755: 3753: 3750: 3748: 3745: 3743: 3740: 3738: 3735: 3733: 3730: 3728: 3725: 3720: 3717: 3715: 3712: 3710: 3707: 3705: 3704:Ahmad Ghazali 3702: 3700: 3697: 3692: 3689: 3684: 3681: 3676: 3675:Nizam al-Mulk 3673: 3668: 3665: 3663: 3660: 3655: 3652: 3647: 3644: 3639: 3638:Nasir Khusraw 3636: 3634: 3631: 3630: 3628: 3624: 3618: 3615: 3613: 3612:Kisai Marvazi 3610: 3608: 3605: 3603: 3600: 3595: 3592: 3587: 3584: 3582: 3579: 3577: 3574: 3572: 3571:Shahid Balkhi 3569: 3567: 3564: 3562: 3559: 3556: 3552: 3549: 3547: 3544: 3542: 3539: 3538: 3536: 3532: 3526: 3523: 3522: 3520: 3516: 3512: 3505: 3501: 3491: 3488: 3486: 3483: 3481: 3478: 3475: 3472: 3470: 3467: 3465: 3462: 3460: 3459:Menog-i Khrad 3457: 3455: 3452: 3450: 3447: 3445: 3442: 3440: 3437: 3435: 3432: 3430: 3427: 3425: 3422: 3420: 3417: 3415: 3412: 3410: 3407: 3405: 3402: 3401: 3398: 3394: 3389: 3385: 3375: 3372: 3370: 3367: 3365: 3362: 3360: 3357: 3355: 3352: 3351: 3348: 3344: 3339: 3335: 3331: 3324: 3319: 3317: 3312: 3310: 3305: 3304: 3301: 3294: 3291: 3289: 3285: 3281: 3277: 3276:Pazand script 3273: 3270: 3267: 3264: 3263: 3254: 3253: 3248: 3245: 3242: 3238: 3234: 3233:Geo Widengren 3231: 3228: 3224: 3221: 3218: 3214: 3211: 3208: 3204: 3200: 3197: 3194: 3190: 3187: 3184: 3180: 3176: 3173: 3169: 3166: 3162: 3158: 3157:R. C. Zaehner 3155: 3152: 3148: 3145: 3142: 3138: 3134: 3131: 3128: 3124: 3121: 3117: 3114: 3111: 3107: 3106:W. B. Henning 3104: 3101: 3097: 3093: 3090: 3087: 3083: 3080: 3077: 3073: 3069: 3066: 3063: 3059: 3056: 3052: 3049: 3045: 3042: 3039: 3035: 3032: 3028: 3025: 3024: 3015: 3011: 3008: 3005: 3001: 2998: 2994: 2990: 2987: 2984: 2980: 2976: 2973: 2969: 2965: 2964:R. C. Zaehner 2962: 2959: 2955: 2951: 2947: 2943: 2940: 2937: 2933: 2930: 2927: 2923: 2920: 2916: 2915: 2896: 2889: 2883: 2877:R. C. Zaehner 2874: 2867: 2861: 2854: 2848: 2841: 2837: 2831: 2824: 2819: 2818:Answer to Job 2815: 2811: 2805: 2798: 2794: 2790: 2785: 2778: 2774: 2768: 2761: 2757: 2753: 2749: 2745: 2741: 2737: 2733: 2727: 2720: 2717:preceded the 2716: 2712: 2708: 2704: 2700: 2696: 2692: 2688: 2684: 2680: 2676: 2670: 2663: 2659: 2653: 2646: 2642: 2637: 2633: 2627: 2620: 2619: 2612: 2605: 2601: 2597: 2593: 2587: 2578: 2571: 2565: 2556: 2547: 2538: 2531: 2527: 2521: 2512: 2505: 2501: 2495: 2488: 2484: 2479: 2477: 2473: 2469: 2468: 2463: 2459: 2455: 2451: 2447: 2446: 2441: 2437: 2433: 2424: 2417: 2410: 2401: 2392: 2383: 2377:vi, 9-11, 13. 2376: 2370: 2363: 2359: 2353: 2346: 2340: 2333: 2327: 2320: 2314: 2307: 2301: 2292: 2282: 2275: 2269: 2262: 2258: 2254: 2250: 2246: 2242: 2238: 2237:Old Testament 2232: 2223: 2216: 2211: 2205: 2196: 2189: 2185: 2179: 2172: 2166: 2157: 2148: 2141: 2135: 2128: 2122: 2113: 2106: 2100: 2093: 2087: 2080: 2076: 2072: 2068: 2062: 2053: 2044: 2037: 2034:(Mûshâê) and 2033: 2027: 2018: 2011: 2010: 2003: 1995: 1994: 1989: 1983: 1974: 1967: 1961: 1954: 1953: 1946: 1939: 1933: 1924: 1917: 1911: 1902: 1893: 1886: 1882: 1876: 1866: 1857: 1850: 1844: 1837: 1833: 1827: 1817: 1810: 1804: 1795: 1786: 1778: 1774: 1768: 1761: 1757: 1753: 1749: 1743: 1736: 1730: 1720: 1711: 1702: 1695: 1689: 1683:(1979) at 26. 1682: 1676: 1667: 1660: 1654: 1648:(1992) at 73. 1647: 1641: 1632: 1625: 1619: 1609: 1600: 1591: 1585:, Fargard I). 1584: 1583: 1576: 1567: 1560: 1556: 1550: 1543: 1537: 1530: 1529: 1522: 1515: 1509: 1500: 1491: 1484: 1478: 1469: 1460: 1453: 1449: 1445: 1441: 1437: 1433: 1427: 1420: 1416: 1409: 1402: 1396: 1386: 1377: 1368: 1359: 1350: 1343: 1337: 1330: 1324: 1317: 1311: 1302: 1295: 1289: 1280: 1273: 1269: 1263: 1254: 1247: 1241: 1234: 1230: 1225: 1218: 1214: 1211: 1205: 1198: 1194: 1190: 1185: 1178: 1173: 1166: 1160: 1158: 1153: 1145: 1138: 1131: 1129: 1125: 1119: 1117: 1113: 1107: 1104: 1100: 1090: 1088: 1084: 1080: 1076: 1070: 1067: 1061: 1059: 1049: 1042: 1035: 1027: 1020: 1016: 1012: 1008: 1004: 1000: 997: 993: 989: 985: 982: 978: 974: 969: 965: 960: 958: 954: 950: 944: 941: 937: 932: 922: 919: 914: 912: 908: 898: 896: 892: 887: 883: 878: 874: 868: 865: 859: 857: 847: 844: 839: 837: 827: 825: 821: 817: 813: 809: 804: 802: 798: 794: 790: 786: 775: 771: 770:(the Truth). 769: 765: 764:Amesha Spenta 759: 756: 751: 746: 743: 742:good and evil 739: 733: 731: 727: 721: 719: 715: 711: 696: 694: 690: 686: 680: 675: 673: 668: 666: 662: 658: 654: 650: 646: 640: 638: 634: 628: 625: 615: 613: 606: 602: 598: 596: 593: 589: 585: 581: 577: 573: 568: 566: 562: 558: 554: 550: 540: 538: 534: 530: 526: 522: 518: 514: 510: 506: 495: 490: 488: 483: 481: 476: 475: 473: 472: 469: 464: 459: 458: 450: 447: 445: 442: 441: 434: 433: 425: 422: 420: 417: 415: 412: 410: 407: 405: 402: 400: 397: 396: 389: 388: 380: 377: 375: 372: 368: 365: 363: 360: 359: 358: 355: 353: 350: 348: 345: 344: 338: 335: 333: 330: 328: 325: 324: 317: 316: 308: 305: 303: 300: 298: 295: 293: 290: 288: 285: 283: 280: 278: 275: 274: 267: 266: 258: 255: 253: 250: 248: 245: 243: 240: 238: 235: 233: 230: 228: 225: 223: 220: 218: 215: 213: 212:Adur Gushnasp 210: 208: 205: 203: 200: 198: 195: 193: 190: 188: 185: 183: 180: 178: 175: 173: 170: 168: 165: 163: 160: 159: 152: 151: 143: 140: 138: 135: 133: 130: 128: 125: 123: 120: 118: 115: 114: 107: 106: 98: 95: 93: 90: 88: 85: 83: 80: 78: 75: 73: 70: 68: 65: 64: 57: 56: 52: 48: 47: 44: 41: 40: 36: 32: 31: 19: 5563:The Rivayats 5553:Jamasp Namag 5531: 5266:Abbas Zaryab 5142:Jafar Panahi 5112:Majid Majidi 4950:Bahman Forsi 4916:Goli Taraqqi 4841:Javad Mojabi 4831:Sadeq Chubak 4827:Shamim Bahar 4724:Bozorg Alavi 4678:Asad Gulzoda 4535:Nima Yooshij 4472:Bijan Jalali 4389:Aref Qazvini 4337:Contemporary 4274:Mirza Ghalib 4244:Azar Bigdeli 4203:Saba Kashani 4196:Hazin Lāhiji 4175:Saib Tabrizi 4138:Vahshi Bafqi 4122:Baba Faghani 4098:Ahli Shirazi 4073:Ubayd Zakani 3948:Amir Khusrau 3938:(1288–1320s) 3915:Sultan Walad 3742:Banu Goshasp 3691:Omar Khayyam 3581:Rabia Balkhi 3489: 3464:Jamasp Namag 3251: 3240: 3236: 3226: 3216: 3206: 3202: 3192: 3182: 3178: 3171: 3160: 3150: 3140: 3126: 3119: 3116:Farhang Mehr 3109: 3099: 3095: 3085: 3075: 3071: 3068:Henry Corbin 3061: 3060:Mary Boyce, 3054: 3053:Mary Boyce, 3047: 3037: 3030: 3027:H. W. Bailey 3013: 3003: 2992: 2982: 2978: 2971: 2967: 2956:, edited by 2949: 2945: 2935: 2925: 2907:Bibliography 2895: 2887: 2882: 2873: 2865: 2860: 2852: 2847: 2839: 2835: 2830: 2822: 2817: 2813: 2804: 2796: 2792: 2784: 2772: 2767: 2759: 2747: 2739: 2735: 2726: 2718: 2714: 2706: 2686: 2674: 2669: 2661: 2657: 2652: 2631: 2630:Mary Boyce, 2626: 2616: 2611: 2599: 2595: 2591: 2586: 2577: 2569: 2564: 2555: 2546: 2537: 2529: 2525: 2520: 2511: 2503: 2499: 2494: 2486: 2475: 2465: 2457: 2453: 2443: 2440:Mu'tazilites 2429: 2423: 2415: 2409: 2404:Farhang Mehr 2400: 2391: 2382: 2369: 2352: 2339: 2334:viii, 42-47. 2326: 2313: 2300: 2291: 2281: 2268: 2248: 2231: 2222: 2204: 2195: 2188:resurrection 2178: 2165: 2156: 2147: 2139: 2134: 2126: 2121: 2112: 2107:(SGV XV: 1). 2104: 2099: 2091: 2090:Mary Boyce, 2086: 2077:4: 15; also 2061: 2052: 2043: 2026: 2017: 2007: 2002: 1991: 1987: 1982: 1973: 1960: 1950: 1945: 1937: 1932: 1923: 1910: 1901: 1892: 1880: 1875: 1865: 1856: 1851:(1977) at 1. 1848: 1847:Mary Boyce, 1843: 1835: 1826: 1816: 1808: 1807:Mary Boyce, 1803: 1794: 1785: 1772: 1767: 1759: 1755: 1751: 1747: 1742: 1734: 1729: 1719: 1710: 1701: 1693: 1688: 1680: 1679:Mary Boyce, 1675: 1666: 1658: 1653: 1645: 1640: 1631: 1623: 1618: 1608: 1599: 1590: 1580: 1575: 1566: 1554: 1549: 1541: 1536: 1526: 1521: 1513: 1508: 1499: 1490: 1482: 1477: 1468: 1459: 1431: 1430:Mary Boyce, 1426: 1408: 1400: 1399:Mary Boyce, 1395: 1385: 1376: 1367: 1358: 1349: 1341: 1336: 1328: 1327:Mary Boyce, 1323: 1315: 1310: 1301: 1293: 1288: 1279: 1271: 1262: 1253: 1245: 1240: 1232: 1228: 1224: 1204: 1192: 1188: 1184: 1176: 1172: 1164: 1144: 1137: 1127: 1121: 1115: 1111: 1109: 1096: 1087:sacred being 1086: 1079:sacred being 1078: 1072: 1063: 1055: 1048: 1041: 1033: 1030:Perspectives 1026: 1017: 1013: 1010: 1006: 1001: 995: 961: 952: 945: 928: 925:Christianity 918:Adam and Eve 915: 904: 886:sacred being 885: 882:sacred being 881: 870: 861: 853: 840: 833: 815: 811: 807: 805: 800: 796: 792: 788: 781: 772: 760: 752: 748: 737: 735: 722: 707: 704:Good vs evil 684: 682: 677: 671: 669: 642: 636: 633:Mu'tazilites 630: 623: 621: 608: 604: 599: 569: 564: 560: 556: 555:. Its title 546: 504: 503: 307:Frashokereti 252:The Rivayats 207:Adur Farnbag 192:Fire Temples 182:Yenghe hatam 177:Ahuna Vairya 142:Angra Mainyu 5418:Zoroastrian 5377:Afghanistan 5181:Translators 5137:Amir Naderi 5007:Screenplays 4990:Pari Saberi 4970:Bijan Mofid 4896:Bijan Najdi 4586:Raziq Faani 4569:Afghanistan 4482:Esmail Khoi 4439:Bijan Elahi 4315:(1813–1893) 4309:(1808–1854) 4301:(1801–1880) 4293:(1800–1871) 4285:(1779–1837) 4277:(1797–1869) 4258:(1798–1857) 4247:(1722–1781) 4210:(1642–1720) 4199:(1692–1766) 4178:(1607–1670) 4170:Taleb Amoli 4149:(1500–1588) 4141:(1523–1583) 4117:(1487–1524) 4109:(1483–1556) 4101:(1454–1535) 3993:(1238–1314) 3951:(1253–1325) 3873:(1149–1209) 3865:(1141–1209) 3854:(1126–1189) 3846:(1120–1190) 3806:(1155–1191) 3722:(1098–1131) 3694:(1048–1131) 3686:(1046–1121) 3678:(1018–1092) 3670:(1009–1072) 3657:(1006–1088) 3649:(1058–1111) 3641:(1004–1088) 3476:Warshtmansr 2991:, transl., 2789:Book of Job 2760:Book of Job 2736:Book of Job 2715:Book of Job 2699:Mesopotamia 2693:from their 2687:Book of Job 2677:(New York: 2464:. The term 2462:Manichaeism 2257:Manichaeism 2251:(New York: 2138:M. Chahin, 2067:Deuteronomy 1116:Book of Job 1099:Book of Job 1093:Book of Job 957:crucifixion 949:Incarnation 785:Zarathustra 517:apologetics 509:Zoroastrian 337:Khurramites 87:Persia/Iran 72:Zarathustra 67:Ahura Mazda 5608:Categories 5492:Bundahishn 5420:literature 5373:Tajikistan 5077:Ali Hatami 4985:Akbar Radi 4932:Reza Abdoh 4671:Uzbekistan 4615:Tajikistan 4467:Iraj Mirza 3811:Adib Sabir 3747:Borzu-Nama 3714:Manuchehri 3662:Asadi Tusi 3646:Al-Ghazali 3633:Bābā Tāher 3597:(980–1037) 3589:(967–1049) 3454:Bundahishn 3249:, editor, 3139:, editor, 3137:R. N. Frye 3044:Mary Boyce 3021:Commentary 2958:Max Müller 2942:E. W. West 2919:E. W. West 2899:Mary Boyce 2793:God to Job 2600:Bundahishn 2395:E. W. West 2247:, editor, 2217:xxiii, 34. 2184:redemptive 1993:Bundahishn 1881:al-Mudzill 1735:inevitable 968:theodicean 940:Achaemenid 877:monotheism 808:inevitable 789:inevitable 732:, writes: 551:using the 543:The Author 357:Initiation 172:Ashem Vohu 82:Vohu Manah 5321:Essayists 4029:Ibn Yamin 3555:Shahnameh 3508:Classical 3364:Ganjnameh 3189:M. M. Ali 2948:, in his 2810:Carl Jung 2746:, citing 2740:Wise Lord 2596:frashkart 2504:Mu'tazili 2454:thanawiya 2436:al-Ma'mun 1952:ex nihilo 1832:Al-Masudi 1780:atheists. 1066:dualistic 1045:Free Will 1023:Manichees 830:Sophistry 824:testimony 793:analogous 661:Manichees 392:Adherents 352:Festivals 332:Mazdakism 327:Zurvanism 282:Bundahišn 92:Faravahar 5593:Category 5460:Chihrdad 5450:Vendidad 5445:Visperad 4687:Pakistan 4429:Dehkhoda 4114:Ismail I 3964:Golestān 3886:(d.1248) 3783:Iranshah 3594:Avicenna 3551:Ferdowsi 3280:Sanskrit 3272:The text 3165:S.O.A.S. 2618:Bundahis 2485:and the 2319:1st John 2241:Demiurge 2073:12: 19; 2069:32: 35; 2009:Bundahis 1777:Buddhist 1750:and the 1582:Vendidad 1528:Bundahis 1134:Hinduism 988:St. Paul 873:theodicy 836:atheists 710:theodicy 699:The text 689:Sanskrit 645:theodicy 618:His Book 595:Al-Mamun 374:Marriage 347:Calendar 237:Visperad 232:Vendidad 137:Fravashi 35:a series 33:Part of 5548:Sad-dar 5512:Denkard 5479:Pahlavi 5427:Avestan 4627:Farzona 4553:Armenia 3843:Khaqani 3762:Mu'izzi 3709:Hujwiri 3576:Bal'ami 3414:Dēnkard 2777:Ahriman 2758:in the 2752:Ahriman 2483:Denkart 2472:Pahlavi 2458:zandaqa 2450:dualism 2434:caliph 2432:Abbasid 2375:Matthew 2364:vi, 44. 2358:Matthew 2274:dualism 2263:Empire. 2261:Sasanid 2210:Matthew 2171:Messiah 2075:Genesis 2036:Abraham 1997:Light." 1966:Genesis 1760:Denkart 1748:Denkart 1559:Ohrmazd 1419:Bactria 1415:Sasanid 1268:Dinkart 1083:Ohrmazd 1075:Ahriman 1038:Dualism 992:Ahriman 984:Marcion 981:gnostic 973:Messiah 964:Trinity 936:Armenia 931:Sasanid 901:Judaism 843:sophist 820:analogy 812:analogy 755:created 718:Ahriman 714:Ohrmazd 649:dualist 612:Pahlavi 592:Kalifah 584:Dinkart 521:polemic 519:, part 277:Dēnkard 257:Ab-Zohr 122:Yazatas 97:Avestan 5455:Gathas 4707:Novels 4347:Poetry 4106:Fuzuli 4083:Hatefi 4054:Nasimi 3960:Bustan 3851:Anvari 3836:c.1220 3834:(1142– 3617:Ayyuqi 3607:Asjadi 3602:Unsuri 3546:Daqiqi 3541:Rudaki 3393:Middle 2999:, v.4. 2997:S.B.E. 2744:Yahweh 2711:Isaiah 2664:at 51. 2641:Isaiah 2604:Gathic 2476:zindiq 2467:zandik 2306:Romans 2286:Moses. 2105:Tarsâk 2079:Isaiah 2071:Romans 1773:dahari 1752:Sikand 1724:added. 1452:Pazand 1390:Islam. 1217:Pazend 1213:Dastur 1197:S.B.E. 1141:Review 1052:Tawhid 977:heresy 895:garden 778:Method 726:Dastur 693:Parsis 653:Qur'an 588:Zandik 576:Persia 419:Iranis 409:Parsis 379:Burial 367:Sedreh 362:Kushti 242:Yashts 222:Gathas 167:Avesta 132:Daevas 127:Ahuras 5541:Other 5465:Yasht 5440:Yasna 4925:Plays 4306:Qaani 4267:1800s 4232:1700s 4163:1600s 4131:1500s 4066:1400s 4039:Hafez 4022:1300s 3956:Saadi 3895:1200s 3831:Attar 3821:Am'aq 3776:1100s 3737:Sanai 3626:1000s 3278:, in 2912:Texts 2808:Cf., 2756:Satan 2732:Tobit 2691:Judea 2662:Ibid. 2636:Cyrus 2445:kalam 2345:Jesus 2032:Moses 1938:Ibid. 1210:Parsi 1103:Satan 911:Torah 864:Parsi 850:Islam 657:Bible 639:... . 563:, or 527:as a 227:Yasna 5369:Iran 4360:Iran 4088:Jami 3985:Rumi 3534:900s 3518:800s 2742:and 2632:ZRBP 2498:The 2362:Luke 2332:John 2215:Luke 2092:ZRBP 1964:Cf. 1809:ZRBP 1746:"he 1681:ZRBP 1646:ZACV 1555:ZRBP 1514:ZRBP 1432:ZRBP 1401:ZRBP 1329:ZACV 1208:The 1085:the 891:Adam 841:The 768:Asha 683:The 622:The 580:C.E. 570:The 513:Iran 77:Asha 3343:Old 2754:to 2748:Job 2719:SGV 2697:in 2658:DTZ 1870:34. 1849:PSZ 1756:ZZD 1694:DTZ 1436:fl. 1316:ZZD 1246:ZZD 1165:DTZ 1112:and 854:As 5610:: 5371:, 3962:/ 3235:, 3225:, 3215:, 3201:, 3191:, 3159:, 3149:, 3118:, 3108:, 3094:, 3084:, 3070:, 3046:, 3029:, 2966:, 2812:, 2773:TM 2592:TM 2570:TM 2456:, 1988:TM 1659:TM 1624:TM 1542:TM 1483:TM 1342:TM 1294:TM 1233:TM 1156:^ 803:. 728:, 674:: 535:: 37:on 5477:/ 5410:e 5403:t 5396:v 5379:. 4541:) 4537:( 3966:) 3958:( 3838:) 3557:) 3553:( 3322:e 3315:t 3308:v 3185:. 2985:. 2974:. 2960:. 2842:. 2762:. 2709:( 2489:. 2452:( 1887:. 1561:. 1195:( 493:e 486:t 479:v 20:)

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Index