Shikand-gumanig Vizar - Knowledge (XXG)

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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."

827:. 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." 709:. 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." 2780:, 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). 1070:, 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 996:"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." 948:("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? 2844:(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." 898:. 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 5572: 452: 594:"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... ." 624:, 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 1004:

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.

40: 979:(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 1505:(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." 1008:

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.

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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

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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

931:

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,

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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

834:

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,

667:

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

2402:

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

922:

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

598:

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

589:

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

1601:

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

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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

1809:

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

750:

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;

762:

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

1057:

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

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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

909:

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

776:. 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 746:

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

733:

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

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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

955:, "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 2627:

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

1768:

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

712:

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

636:(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 1401:

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

2812:"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'." 648:, 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 2201:

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."

873:, 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 935:

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

2784:: "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) 5355:

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

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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

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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:

1858:

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,

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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

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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

1053:"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 1712:

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

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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

1049:(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: 1115:, 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 771:

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

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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

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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

987:

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.

1099:"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 2561:(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." 738:

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."

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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."

902:, 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. 528:. 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. 1726:(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). 851:"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 992:

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:

2809:(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: 1907:

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).

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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

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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."

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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

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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

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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.

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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.

2649:(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." 975:. 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 799:

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

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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

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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.

2788:: "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) 2149:

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).

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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."

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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

5397: 1259:. "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 918:

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

480: 2105:

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.

1188:, 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. 3170:(London: George Allen & Unwin Ltd. 1956; reprints: Sheldon Press, London 1975; Oxford University Press, New York 1976). Includes translation of Chapter VIII of 2959:(London: George Allen & Unwin Ltd. 1956; reprints: Sheldon Press, London 1975; Oxford University Press, New York 1976). Includes translation of Chapter VIII of 2548:

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.

1392:(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... ." 1090:, 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 575:), 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 2739:

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

1872:(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 1224:(1956, 1976), containing SGV chapter VIII entire as well as several short selections and various quotations from Mardan-Farrukh's book, translated by Zaehner. 3309: 1925:

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.

1255:

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

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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:

3362: 2513:

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

2232:, wholly different from the God of Jesus. ... attributed the Crucifixion to the God of the Old Testament." Marcion's teaching were firmly rejected. 2162:

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... ."

3282:

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

2925:Škand-gumānīk Vičār. La solution décisive des doutes. Une apologétique mazdéenne du IXe Siècle. Texte pazand-pehlevi transcrit, traduit et commenté 869:

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

2293:

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

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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

5390: 2437:, i.e., 'speech'). The 'dualist' danger was strongly felt by these early theologians though it is not clear what they effectively meant by 2054:

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

473: 2261:

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

402: 5607: 536:

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

603:, his work "is distinguished by its clarity of thought and orderly arrangement." It creates a "rationalist and philosophic climate." 2719:

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

3745: 3357: 3302: 3908: 5383: 5326: 4757: 466: 4397: 3417: 747:

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

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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.

1944:(from nothing) may not belong to Biblical understanding before the second century B.C.E. Cf. James Hope Moulton at 291-292. 4505: 1263:, 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). 895: 599:

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

1760:

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

1410:

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

2419:"On the Muslim side, these criticisms... disputes between Mazdeans and Muslims, especially at the court of the tolerant 964:, who is the son, through the will of the father." The author's interpretation here resembles aspects of the Christian 632:

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

5189: 4208: 3295: 3070: 1237:(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. 718: 432: 412: 3687: 1078:; even now Ohrmazd is contending in the long-term but certain process by which he will defeat Ahriman with finality. 807:

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

729:, who is himself a dualist of the most pronounced kind, strongly urges in his polemics against other religions that 5602: 4480: 4286: 2667: 2460: 2241: 560: 894:

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

4510: 3437: 3381: 2172: 656:

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

3968: 3791: 2985: 2942: 1916:

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

1185: 513: 5010: 4953: 4894: 1452:

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

3080: 2970:(Oxford University 1955; reprint: Biblo & Tannen, New York 1972). Includes translation of Chapter XVI of 5581: 5275: 4879: 4874: 4859: 4770: 4270: 4195: 2678:, is said to have been written between the 5th and 2nd centuries B.C.E., thus written after their return to 387: 23: 2591:, "On the Raising of the Dead and the Final Body" (chapter 30): victory when Ohrmazd as priest performs a 4727: 4278: 4001: 3145: 2224:"According to Marcion, Christianity is essentially a Gospel of Love, not of Law. ... Marcion rejected the 150: 1903:

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

5120: 4948: 4925: 4864: 4780: 3707: 3397: 2307: 2294: 2059: 1751:

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

437: 340: 4527: 3931: 2036:

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

2197:

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

5160: 5025: 5005: 4943: 4702: 4372: 4037: 4022: 3952: 3913: 3858: 3740: 3671: 3554: 3422: 3347: 3342: 3331: 3177: 3015: 2683: 2633: 1112: 1046: 945: 844: 684:(the Zoroastrians of India). Modernly, the book has been translated into several European languages. 653: 525: 517: 392: 335: 1957:

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

652:(chapter 16). In a limited sense his work might be described as a nascent, adumbrated forerunner of 5085: 4824: 4742: 4594: 4579: 4495: 4402: 4359: 4203: 3866: 3125: 2998: 2930: 2438: 2297:

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

2262: 1685:(1961) at 310-321 (plan of Ohrmazd), 250 (12,000 years), 147 (humanity's rôle), 36 (Asha and Druj). 1054: 637: 521: 362: 2727:

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

195: 5515: 5510: 5505: 5475: 5229: 5214: 5184: 5045: 4889: 4630: 4548: 4417: 3918: 3819: 3574: 3513: 3468: 3427: 3412: 3318: 3135: 2158:

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

1443:). In 1887 a new Pazand edition of the SGV was published by West and Hoshang (see above, note 3). 1107:, who withdrew to the claim that it did not behoove man to inquire into the ways of Omnipotence." 924: 275: 205: 4435: 1810:

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

571:

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

2827:(London 1951) at 46, as cited by Gherado Gnoli in his article "Dualism" at paragraph 2, in the 2416:

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

520:. Its author discusses several neighboring religions, hence it contains nascent elements of an 5467: 5295: 5234: 5140: 5105: 5090: 5075: 4986: 4849: 4762: 4722: 4707: 4625: 4620: 4533: 4440: 4392: 4134: 3986: 3923: 3776: 3720: 3549: 3392: 3257:- a translation per J. H. Peterson (1995), J. P. Kunst, Jean de Menasce, and E. W. West (1882) 2977: 2363: 2346: 2198: 1650:(1956, 1976) at 49-51 (SGV IV: 63-80), and at 61, 63-64 (SGV VIII: 46-47, & 71-72, 76-80). 1086:

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

537: 3187: 5546: 5495: 5485: 5316: 5145: 5135: 5095: 5080: 5060: 5040: 5035: 4968: 4844: 4811: 4747: 4645: 4640: 4475: 4387: 4354: 4142: 4032: 3814: 3457: 3276: 3201: 2671: 2233: 1095:

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

367: 190: 185: 2941:(Oxford University Press 1885; reprint: Motilal Banarsidass, Delhi 1994). Volume 24 of the 1602:

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

5576: 5331: 5290: 5249: 5155: 5110: 5070: 4869: 4834: 4795: 4790: 4737: 4490: 4465: 4445: 4422: 4412: 4367: 4240: 4171: 3958: 3895: 3804: 3781: 3771: 3715: 3642: 3473: 3272: 3235: 3211: 3121: 2920: 2632:

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

2624: 2063: 1954: 1119:

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

501: 456: 2306:

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

579:, had a religious deputation with Atur-frobag, son of Farukh-zad, in the presence of the 2857:(Philadelphia: J. B. Lippincott (1920) at 181-184: "Zoroastrianism and the Book of Job". 1778:

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

886:

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

5556: 5463: 5423: 5300: 5285: 5280: 5270: 5209: 5204: 5199: 5179: 5150: 5115: 5050: 5030: 5020: 4963: 4899: 4854: 4839: 4717: 4682: 4650: 4610: 4589: 4584: 4569: 4500: 4485: 4382: 4227: 4081: 3991: 3850: 3655: 2927:(Fribourg en Suisse: Librairie de l'Université 1945). Text transcript in Latin letters. 2350: 2345:

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

2320: 2203: 1819:

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

1436: 1432: 1428: 883: 823:

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

600: 541: 290: 285: 235: 175: 31: 2995:(Oxford University Press 1880; reprint: Motilal Banarsidass, Delhi 1977). S.B.E., v.5. 5596: 5490: 5336: 5321: 5244: 5239: 5224: 5219: 5194: 5055: 5015: 4933: 4785: 4775: 4752: 4732: 4635: 4564: 4515: 4450: 4407: 4179: 4094: 4071: 4066: 3996: 3978: 3963: 3948: 3944: 3871: 3786: 3692: 3663: 3626: 3600: 3559: 3447: 3260: 3094: 2952: 2946: 2720: 2691: 2225: 815:, and tangible evidence) demonstrates some respectful rigor and craft in persuasion. 752: 743: 730: 407: 200: 105: 2244:

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

5551: 5541: 5254: 5130: 5100: 4938: 4904: 4829: 4819: 4712: 4666: 4523: 4460: 4377: 4232: 4184: 4163: 4126: 4110: 4086: 4061: 3936: 3903: 3730: 3679: 3569: 3452: 3407: 3221: 3104: 3056: 2740: 2176: 2092:

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

1904: 1461:

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

1063: 906: 706: 295: 280: 240: 170: 165: 130: 2428: 2424: 5406: 5365: 5125: 4978: 4958: 4884: 4574: 4470: 4427: 4158: 3432: 2777: 2687: 2450: 2245: 2055: 1547: 1087: 1071: 937: 773: 702: 649: 505: 497: 325: 180: 55: 5571: 3109:

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

3053:(Oxford University: Clarendon 1977; reprint: University Press of America 1989). 2449:) and we have sufficient data to believe that they often confused Mazdaism and 2131:(London: Croom, Helm 1987; reprint Dorset, New York 1991) at 252, 253, 255-256. 1800:(1979, 1985) at 146. An unpleasant rule of victor over vanquished is presented. 451: 5480: 5361: 5065: 4973: 4920: 4455: 3890: 3799: 3750: 3735: 3702: 3650: 3634: 3621: 3564: 3442: 3208:(London: T. Fisher Unwin 1902; reprint: Cambridge University 1964), 4 volumes. 3032: 2907: 2606: 1997: 1981: 1722:

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

1659:

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

1516: 976: 928: 865: 755:, humankind plays a vital rôle in the defeat of Druj (the Lie) and victory of 701:

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

568: 270: 160: 70: 2690:. This return was allowed the Jews following their liberation by the Persian 2610:, chapter XXX); Ohrmazd as priest per the Gathic rite (at 128-129, verse 30). 4017: 3543: 3352: 3281: 3077:(Oxford University 1938; reprint: K.R.Cama Oriental Institute, Bombay 1963). 2798: 1940: 1820: 812: 320: 315: 80: 60: 39: 1825:

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

641: 3061:

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

2530:

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

2515:

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

1483:

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

705:, the Creator of the world, being opposed by and contested by the satanic 5448: 5438: 5433: 5375: 4102: 3809: 3582: 3539: 3268: 3153: 2229: 1765: 1570: 1546:(1979) at 9, and 19-20, regarding perhaps the original ethical nature of 1208:

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

956: 861: 698: 677: 633: 621: 583: 564: 225: 220: 125: 2910:, editors, (Bombay 1887). Texts in Pazand, Sanskrit, and Pahlavi (I-V). 2467:, and later became generally synonymous with free thinker, 'libertine'." 5536: 5500: 5415: 4615: 3831: 3755: 3697: 3402: 3254: 2842:

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

2765: 2471: 2420: 2249: 2159: 2024: 1424: 1407: 1403: 1256: 980: 972: 969: 961: 952: 919: 831: 824: 808: 572: 509: 345: 265: 245: 85: 3824: 2636:." She later (at 77) lists Zoroastrian doctrines which Judaism shares. 5443: 4262: 4042: 3839: 3605: 3595: 3590: 3534: 3529: 3287: 3264: 3065:

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

2732: 2699: 2629: 2592: 2519:

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

2470:

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

2459:(which already indicated heretics, and Manichaeans in particular, in 2455: 2310:

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

2067: 1440: 1205: 1201: 965: 714: 580: 576: 397: 355: 350: 210: 155: 110: 3130:

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

3046:(Costa Meza, California: Mazda Publishers/Bibliotheca Persica 1992). 2407:

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

2175:

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

944:

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

590:

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

2984:(Oxford University 1887; reprint Motilal Banarsidass, Delhi 1980). 2215:

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

5453: 5428: 4294: 4027: 3725: 3152:(Oxford Univ. 1955; reprint: Biblio & Tannen, NY 1972). Cf. B. 2744: 2679: 2583:(1956, 1976) at 139-144 regarding Ohrmazd in his final victory or 2433: 2333: 2020: 1285:(1956, 1976) at 52-53, quoting from SGV chapter X: sections 43-46. 1198: 1091: 899: 852: 681: 645: 230: 215: 120: 115: 2913:

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

1474:(1956, 1976) at 59, 60 (SGV VIII: 4-11, 16-19, 20-21, 24 et seq.) 620:"First, the times not only permitted but provoked such writings. 496:(also called Shikand-gumanik Vichar and abbreviated as SGV) is a 5357: 4076: 3973: 3067:(Princeton University 1977; reprint: I. B. Tauris, London 1990). 1743:

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

1272:

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

879: 756: 556:. A published text, as translated into English, runs 135 pages. 75: 65: 5379: 4324: 3495: 3379: 3329: 3291: 2431:--the promoters, in Islam, of a dialectical dogmatic theology ( 1062:

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

734:

itself, and entertains perpetual antagonism towards the other."

3168:

The Teachings of the Magi. A Compendium of Zoroastrian Beliefs

3124:, O.P., "Zoroastrian Literature after the Muslim Conquest" in 3087:(Paris: Presses Universitaires de France 1962), translated as 2957:

The Teachings of the Magi. A Compendium of Zoroastrian Beliefs

2171:

Mardan-Farrukh seems to mistake the Christian doctrine of the

1873: 1492:

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

3239: 2362:

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

2319:

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

927:, which had included Zoroastrian believers since the Persian 3275:(1887 edition, H. D. J. Jamasp-Asana and E. W. West) at the 1827:(London: Ithaca Press 1979), re Zoroastrians at 5, 112, 288. 1520:

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

878:

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

2265:

inherent in some of Marcion's doctrines about Christianity.

3284:

by Raham Asha (2004) with very detailed philological notes

1694:

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

2764:(1956, 1976) at 56, states: "Man suffers at the hands of 2027:. E. W. West (SBE 24) at 208, 225 (SGV XIII: 3; XIV: 40). 659:

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

2521:(Princeton University 1976; reprint: I. B. Tauris 1990). 1204:

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

1066:

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

2595:

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

763:

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

1166:Škand-gumanik Vičār: la solution décisive des doubtes 2463:) indicated the Manichaeans in its Arabized form of 905:

A narration in some detail he gives of the story of

668:

on Zoroastrianism's dualistic rival, Manichaeanism."

512:, the book was composed when Zoroastrians endured a 5529: 5462: 5414: 5309: 5263: 5169: 4995: 4913: 4804: 4695: 4675: 4659: 4603: 4557: 4541: 4348: 4335: 4255: 4220: 4151: 4119: 4054: 4010: 3883: 3764: 3614: 3522: 3506: 3037:

Zoroastrians. Their Religious Beliefs and Practices

2855:

Bood of Job. Its origin, growth, and interpretation

2045:

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

1787:

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

1045:Similar issues were addressed by the Muslim writer 951:Mardan-Farrukh next challenges the doctrine of the 1148: 1146: 3044:Zoroastrianism. Its antiquity and constant vigour 2179:. E. W. West (SBE 24) at 232-233 (SGV XV: 40-42). 1894:E. W. West (SBE 24) at 182-183 (SGV XI: 111-113). 1294:E. W. West (SBE 24) at 168-169 (re SGV X: 43-46). 860:As would be expected given his prior chapters on 3039:(London: Routledge & Kegan Paul 1979, 1985). 2570:E. W. West (SBE 24) at 160 (SGV VIII: 104, 108). 1615:(1956, 1976) at 61-62 (SGV VIII: 49, 48, 50-51). 1406:Empire. To the east their linguistic cousins in 550:Analytical Treatise for the Dispelling of Doubts 3358:Inscription of Xerxes the Great in Van Fortress 3184:(Lahore: Ahmadiyya Anjuman Isha'at Islam 1936). 3020:Zoroastrian Problems in the ninth-century books 2336:of Nazareth, preferring to write "the Messiah". 2332:The author of SGV seems to refrain from naming 932:Zoroastrian fortunes had declined drastically. 3003:An Anthology of Philosophy in Persia, volume 1 1885:E. W. West (SBE 24) at 180-181 (SGV XI 91-92). 1342:Seyyed Hossein Nasr and Medhi Aminrazavi at 5. 5391: 3303: 3029:(Bombay: D. B Taraporevala 1893, 1903, 1979). 1966:E. W. West (SBE 24) at 213 (SGV XIII: 51-53). 474: 16:Zoroastrian theology book of 9th century Iran 8: 3244:(London: Routledge & Kegan Paul 1982- ). 3063:(Paris: Buchet-Chastel 1960), translated as 2517:(Paris: Buchet-Chastel 1960), translated as 1703:Cf., Maneckji Nusservanji Dhalla at 354-356. 2495:. E. W. West (SBE 24) at 195 (SGV XI: 280). 2284:E. W. West (SBE 24) at 236 (SGV XV: 77-83). 1423:(1979, 1985) at 168-169. Neryosang Dhaval ( 5398: 5384: 5376: 4345: 4332: 4321: 3503: 3492: 3376: 3363:Achaemenid inscription in the Kharg Island 3326: 3310: 3296: 3288: 3118:(Shaftesbury, Dorset: Element Books 1985). 3022:(Oxford University: Clarendon Press 1943). 1747:(1955, 1972) at viii. Yet the Zoroastrian 481: 467: 38: 18: 5364:and one of the two official languages of 2915:Collected Sanskrit writings of the Parsis 2539:E. W. West (SBE 24) at 193 (SGV XI: 258). 1624:E. W. West (SBE 24) at 154 (re SGV VIII). 1369:E. W. West (SBE 24) at 185 (SGV XI: 146). 788:." Later he adds the obvious: the direct 3132:(Cambridge University 1975) at 543-565 . 2228:, which he saw as revelation of a cruel 3232:(London: Weidenfeld and Nicolson 1965). 3218:(Cleveland: World Publishing Co. 1963). 3163:(London: Weidenfeld and Nicolson 1961). 3161:The Dawn and Twilight of Zoroastrianism 3116:Zarathushtra. The transcendental vision 2427:... were answered with alicrity by the 2248:." Manichees originated in the Persian 2140:Richard N. Frye (1963) at 233, 238-241. 1849:E. W. West (SBE 24) at 173 (SGV XI: 5). 1592:E. W. West (SBE 24) at 128 (SGV IV: 6). 1559:Maneckji Nusservanji Dhalla at 259-260. 1142: 30: 3051:A Persian Stronghold of Zoroastrianism 2877:The Problem of Evil and Indian Thought 3198:(New York: Bibliotheca Persica 2000). 3099:Zoroaster. Politician or Witchdoctor? 2825:Zoroaster. Politician or Witchdoctor? 2623:(1979, 1985) at 51-52, 77, regarding 2491:refers to the "Mutazilik", i.e., the 2375:E. W. West (SBE 24) at 243 (SGV XVI). 7: 3142:(London: Williams and Norgate 1913). 2587:. Text excerpt at 145-150, from the 942:God taking the status of human being 3025:Ervad Sheriarji Dadabhai Bharucha, 2674:. The Judaic version, the Biblical 1583:Maneckji Nusservanji Dhalla at 384. 1111:Following a method found in modern 403:Zoroastrianism in the United States 2906:Hoshang Dastur Jamaspji Asana and 2879:(Delhi: Motilal Banarsidass 1976). 2723:" (at 332-340); he references the 2694:(c.600-530), whom the Bible calls 2664:Dictionary of Comparative Religion 2238:Dictionary of Comparative Religion 1514:Cf., E. W. West (SBE 5) at 15-20 ( 1431:language of the SGV text from its 504:, written by Mardan-Farrukh. Part 14: 3398:Counsels of Adurbad-e Mahrspandan 2982:The Zend Avesta. Part I, Vendidad 5570: 3111:(Rockport, Mass.: Element 1991). 3027:Zoroastrian Religion and Customs 845:Muslim regimes ruled in the Iran 680:c. 1100, for the benefit of the 450: 5327:Mohammad Ebrahim Bastani Parizi 4758:Mohammad Hanif (Iranian writer) 3091:(Bombay: K. M. JamaspAsa 1973). 3001:and Mehdi Aminrazavi, editors, 2604:E. W. West (SBE 5) at 120-130 ( 1823:(c.896-956). Ahmad M H Shboul, 1439:(when so employed it is termed 983:, for in the first half of the 882:in paradise, "why was not that 518:harassed and declining minority 4398:Mahmoud Mosharraf Azad Tehrani 3418:Karnamak-i Artaxshir-i Papakan 3005:(New York: Oxford Univ. 1999). 1351:Richard N. Frye (1963) at 239. 835:and there is no truth in it." 1: 4506:Mohammad-Reza Shafiei Kadkani 3746:Abu'l Hasan Mihyar al-Daylami 3271:translation and partially in 3228:(Stuttgart 1961), transl. as 3194:(Milano 1959), translated as 3150:Zurvan. A Zoroastrian Dilemma 2968:Zurvan. A Zoroastrian Dilemma 2805:(Zürich 1952), translated as 1220:, excerpts in R. C. Zaehner, 500:theology book of 9th century 3206:A Literary History of Persia 3085:La religion de l'Iran ancien 968:fostered by the 2nd century 554:Decisive Solution for Doubts 4209:Mohammad Qoli Salim Tehrani 3071:Maneckji Nusservanji Dhalla 1995:E. W. West (SBE 5) at 3-4 ( 1929:at 216 (SGV XIII: 100-101). 1427:1100) also transcribed the 1168:per Jean de Menasce (1945). 896:creation story of the Bible 719:Maneckji Nusservanji Dhalla 586:who reigned A.D. 813-833." 433:Criticism of Zoroastrianism 413:Persecution of Zoroastrians 5624: 4287:Mirza Mohammad Taqi Sepehr 3081:Jacques Duchesne-Guillemin 2662:"Job, Book of" at 376, in 2118:(Harvard University 1988). 1246:Alessandro Bausani at 111. 940:, although the premise of 676:was translated first into 5608:Middle Persian literature 5565: 5353: 4511:Mohammad-Hossein Shahriar 4331: 4320: 4047:Emad al-Din Faqih Kermani 3502: 3491: 3438:Shahrestanha-ye Eranshahr 3388: 3375: 3338: 3325: 3226:Mani und der Manichäismus 3101:(Oxford University 1951). 3075:History of Zoroastrianism 2116:Zoroastrianism in Armenia 1938:The doctrine of creation 1435:into the more accessible 805:possible and fit to exist 786:possible and fit to exist 644:, and later those of the 4926:Mirza Fatali Akhundzadeh 3969:Zartosht Bahram e Pazhdo 3792:Shahab al-Din Suhrawardi 3688:Fakhruddin As'ad Gurgani 3348:Old Persian inscriptions 3089:Religion of Ancient Iran 2991:E. W. West, translator, 2943:Sacred Books of the East 2840:Wilfred Cantwell Smith, 1568:J. Darmesteter at 4-10 ( 864:, he faults the type of 780:, or by knowing what is 186:101 Names of Ahura Mazda 5276:Houshang Moradi Kermani 4880:Houshang Moradi Kermani 4875:Jaafar Modarres-Sadeghi 4860:Mohammad-Ali Jamalzadeh 4771:Zeyn al-Abedin Maraghei 4271:Zayn al-Abidin Shirvani 4245:Abbas Foroughi Bastami 2939:Pahlavi Texts, Part III 2917:, Pt. IV (Bombay 1913). 2668:Charles Scribner's Sons 2242:Charles Scribner's Sons 1979:(1956, 1976) at 34-35 ( 1182:Pahlavi Texts, Part III 4728:Ghassem Hashemi Nezhad 4279:Reza-Qoli Khan Hedayat 3900:Shams al-Din Qays Razi 3643:Khwaja Abdullah Ansari 3216:The Heritage of Persia 2814: 2469: 2129:The Kingdom of Armenia 2114:Cf. James R. Russell, 2019:Elsewhere he mentions 1117:Shikand-gumanik Vichar 1109: 1060: 998: 858: 736: 670: 630: 596: 151:Zoroastrian literature 5521:Shikand-gumanig Vizar 5264:Children's literature 5121:Rasoul Mollagholipour 5011:Rakhshan Bani-E'temad 4954:Gholam-Hossein Sa'edi 4949:Alireza Koushk Jalali 4895:Gholam-Hossein Sa'edi 4781:Shahriyar Mandanipour 4023:Shah Ni'matullah Wali 3867:Kamal al-Din Esfahani 3708:Ayn-al-Quzat Hamadani 3479:Shikand-gumanig Vizar 3462:Anthology of Zadspram 3182:The Religion of Islam 2993:Pahlavi Texts, Part I 2853:Cf., Morris Jastrow, 2810: 2476:Shkand-gumanig Vichar 2417: 1261:Shkand Gumanik Vichar 1097: 1051: 994: 985:Shkand-Gumanik Vichar 849: 790:tangibility of nature 727:Shikand Gumanik Vijar 723: 665: 661:Shkand-Gumänïg Vichär 618: 592: 567:was completed by 651 546:Shkand-Gumanik Vichar 494:Shikand-gumanig Vizar 438:Zoroastrian cosmology 388:Zoroastrians in India 144:Scripture and worship 5161:Sohrab Shahid-Saless 5026:Pouran Derakhshandeh 5006:Mohammad Reza Aslani 4944:Amir Reza Koohestani 4703:Ali Mohammad Afghani 4373:Mohammad Reza Aslani 4302:Mahmud Saba Kashani 4038:Fazlallah Astarabadi 3914:Afdal al-Din Kashani 3909:Nasīr al-Dīn al-Tūsī 3859:Fakhr al-Din al-Razi 3741:Afdal al-Din Kashani 3555:Abu Tahir Khosrovani 3343:Behistun Inscription 3255:Shkand-gumanig Vizar 3241:Encyclopedia Iranica 3230:Mani and Manichaeism 3172:Shikand Gumānī Vazār 3140:Early Zoroastrianism 2935:Sikand-gûmânîk Vigâr 2829:Encyclopedia Iranica 2684:Babylonian captivity 2489:Shkand-gumanig Vizar 2405:Shkand-gumanig Vizar 2083:(1979, 1985) at 149. 1307:(1955, 1972) at 107. 1218:Shikand Gumani Vazar 1178:Sikand-gumanik Vigar 1113:comparative religion 1047:Maulana Muhammad Ali 697:Regarding issues of 654:comparative religion 626:Shkand Gumanik Vicar 613:Shkand-gumanig Vizar 526:comparative religion 393:Zoroastrians in Iran 259:Accounts and legends 5577:Religion portal 5086:Varuzh Karim-Masihi 4825:Abolhassan Etessami 4743:Mahmoud Dowlatabadi 4595:Abdul Ali Mustaghni 4580:Khalilullah Khalili 4520:Manouchehr Sheybani 4496:Tahereh Saffarzadeh 4403:Mohammad-Taqi Bahar 4360:Mehdi Akhavan-Sales 4002:Zu'l-Fiqar Shirvani 3847:Faramarz-e Khodadad 3433:Shabuhragan of Mani 2999:Seyyed Hossein Nasr 2972:Šikand Gumānī Vazār 2961:Šikand Gumānī Vazār 2634:post-Exilic Judaism 1905:first man and woman 1533:(1956, 1976) at 55. 1333:(1956, 1976) at 67. 725:"The author of the 674:Škand-gumanik Vičār 522:academic discipline 457:Religion portal 309:History and culture 5516:Dana-i Menog Khrat 5511:Frahang-i Oim-evak 5506:Frahang-i Pahlavig 5476:Book of Arda Viraf 5230:Ebrahim Pourdavoud 5215:Ahmad Kamyabi Mask 5185:Najaf Daryabandari 5046:Behrouz Gharibpour 4890:Shahrnush Parsipur 4865:Aboutorab Khosravi 4767:Aboutorab Khosravi 4631:Gulrukhsor Safieva 4549:Edward Haghverdian 4213:Rasa Salim Tehrani 3932:Abu'l Majd Tabrizi 3919:Fakhr-al-Din Iraqi 3575:Abusaeid Abolkheir 3514:Muhammad ibn Wasif 3469:Zand-i Wahman yasn 3428:Dana-i Menog Khrat 3413:Book of Arda Viraf 3319:Persian literature 3188:Alessandro Bausani 3156:17:232-249 (1955). 3136:James Hope Moulton 2875:Arthur L. Herman, 1023:{WORK IN PROCESS} 548:has been rendered 276:Book of Arda Viraf 206:Cypress of Kashmar 5603:Zoroastrian texts 5590: 5589: 5373: 5372: 5349: 5348: 5345: 5344: 5296:Farhad Hasanzadeh 5235:Hamid Samandarian 5176:Amrollah Abjadian 5141:Fereydoun Rahnema 5106:Mohsen Makhmalbaf 5091:Samuel Khachikian 5076:Ebrahim Hatamikia 4987:Mohammad Yaghoubi 4983:Mirza Aqa Tabrizi 4850:Houshang Golshiri 4763:Houshang Golshiri 4723:Mahshid Amirshahi 4708:Ghazaleh Alizadeh 4691: 4690: 4626:Abolqasem Lahouti 4621:Iskandar Khatloni 4534:Fereydoon Moshiri 4481:Mohammad Mokhtari 4441:Forugh Farrokhzad 4393:Manouchehr Atashi 4316: 4315: 4312: 4311: 4305: 4299: 4291: 4283: 4275: 4267: 4248: 4237: 4200: 4196:Abdul-Qādir Bēdil 4189: 4176: 4168: 4139: 4135:Muhtasham Kashani 4131: 4107: 4099: 4091: 3987:Nozhat al-Majales 3983: 3941: 3928: 3924:Mahmud Shabistari 3891:Abu Tahir Tarsusi 3876: 3863: 3855: 3844: 3836: 3828: 3796: 3777:Suzani Samarqandi 3721:Abu-al-Faraj Runi 3712: 3684: 3676: 3672:Masud Sa'd Salman 3668: 3660: 3647: 3639: 3631: 3587: 3579: 3550:Abu Shakur Balkhi 3487: 3486: 3423:Cube of Zoroaster 3393:Ayadgar-i Zariran 3371: 3370: 3114:Phiroz D. Mehta, 2670:1970), edited by 2349:vii, 17, 18, and 1633:Cf., Mary Boyce, 1542:Cf., Mary Boyce, 1501:Cf., Mary Boyce, 491: 490: 5615: 5575: 5574: 5547:Dasatir-i-Asmani 5496:Letter of Tansar 5486:Dadestan-i Denig 5400: 5393: 5386: 5377: 5317:Aydin Aghdashloo 5146:Rasul Sadr Ameli 5136:Kambuzia Partovi 5096:Abbas Kiarostami 5081:Abdolreza Kahani 5061:Ebrahim Golestan 5041:Farrokh Ghaffari 5036:Bahman Farmanara 4969:Abbas Nalbandian 4845:Ebrahim Golestan 4812:Jalal Al-e-Ahmad 4748:Soudabeh Fazaeli 4646:Mirzo Tursunzoda 4641:Payrav Sulaymoni 4476:Shams Langeroodi 4432:Parviz Eslampour 4388:Aminollah Rezaei 4355:Ahmadreza Ahmadi 4346: 4333: 4322: 4303: 4297: 4289: 4281: 4273: 4265: 4246: 4235: 4204:Naw'i Khabushani 4198: 4187: 4174: 4166: 4137: 4129: 4105: 4097: 4089: 4033:Abu Ali Qalandar 3981: 3939: 3926: 3874: 3861: 3853: 3842: 3834: 3822: 3815:Najm al-Din Razi 3794: 3710: 3682: 3674: 3666: 3658: 3645: 3637: 3629: 3585: 3577: 3504: 3493: 3458:Dadestan-i Denig 3377: 3327: 3312: 3305: 3298: 3289: 3277:Internet Archive 3263:as preserved in 3202:Edward G. Browne 3196:Religion in Iran 3192:Persia Religiosa 2889: 2886: 2880: 2873: 2867: 2864: 2858: 2851: 2845: 2838: 2832: 2821: 2815: 2803:Antwort auf Hiob 2795: 2789: 2775: 2769: 2758: 2752: 2717: 2711: 2710:by a millennium. 2672:S. G. F. Brandon 2660: 2654: 2643: 2637: 2617: 2611: 2602: 2596: 2577: 2571: 2568: 2562: 2555: 2549: 2546: 2540: 2537: 2531: 2528: 2522: 2511: 2505: 2502: 2496: 2485: 2479: 2414: 2408: 2400: 2394: 2391: 2385: 2382: 2376: 2373: 2367: 2360: 2354: 2343: 2337: 2330: 2324: 2317: 2311: 2304: 2298: 2291: 2285: 2282: 2276: 2272: 2266: 2259: 2253: 2234:S. G. F. Brandon 2222: 2216: 2213: 2207: 2195: 2189: 2186: 2180: 2169: 2163: 2156: 2150: 2147: 2141: 2138: 2132: 2125: 2119: 2112: 2106: 2103: 2097: 2090: 2084: 2077: 2071: 2052: 2046: 2043: 2037: 2034: 2028: 2017: 2011: 2008: 2002: 2001:, chapter I: 2). 1993: 1987: 1973: 1967: 1964: 1958: 1951: 1945: 1936: 1930: 1923: 1917: 1914: 1908: 1901: 1895: 1892: 1886: 1883: 1877: 1866: 1860: 1856: 1850: 1847: 1841: 1834: 1828: 1817: 1811: 1807: 1801: 1794: 1788: 1785: 1779: 1776: 1770: 1764:which signifies 1758: 1752: 1733: 1727: 1720: 1714: 1710: 1704: 1701: 1695: 1692: 1686: 1679: 1673: 1666: 1660: 1657: 1651: 1644: 1638: 1631: 1625: 1622: 1616: 1609: 1603: 1599: 1593: 1590: 1584: 1581: 1575: 1566: 1560: 1557: 1551: 1540: 1534: 1527: 1521: 1512: 1506: 1499: 1493: 1490: 1484: 1481: 1475: 1468: 1462: 1459: 1453: 1450: 1444: 1417: 1411: 1399: 1393: 1386: 1380: 1376: 1370: 1367: 1361: 1358: 1352: 1349: 1343: 1340: 1334: 1327: 1321: 1314: 1308: 1301: 1295: 1292: 1286: 1279: 1273: 1270: 1264: 1253: 1247: 1244: 1238: 1231: 1225: 1215: 1209: 1195: 1189: 1175: 1169: 1163: 1157: 1150: 784:, or by what is 483: 476: 469: 455: 454: 191:Adur Burzen-Mihr 42: 19: 5623: 5622: 5618: 5617: 5616: 5614: 5613: 5612: 5593: 5592: 5591: 5586: 5569: 5561: 5525: 5458: 5410: 5404: 5374: 5369: 5341: 5332:Ehsan Yarshater 5305: 5291:Poopak NikTalab 5259: 5250:Ahmad Tafazzoli 5165: 5156:Parviz Shahbazi 5111:Dariush Mehrjui 5071:Abolfazl Jalili 4991: 4909: 4870:Mostafa Mastoor 4835:Simin Daneshvar 4800: 4796:Iraj Pezeshkzad 4791:Mansour Koushan 4738:Simin Daneshvar 4687: 4671: 4655: 4599: 4553: 4537: 4528:She'r-e Nimaa'i 4491:Yadollah Royaee 4466:Siavash Kasraie 4446:Hossein Monzavi 4436:Parvin E'tesami 4423:Hushang Ebtehaj 4413:Simin Behbahani 4368:Qeysar Aminpour 4344: 4327: 4308: 4251: 4241:Neshat Esfahani 4216: 4172:Asir-e Esfahani 4147: 4115: 4050: 4006: 3959:Bahram-e-Pazhdo 3896:Awhadi Maraghai 3879: 3805:Falaki Shirvani 3782:Hassan Ghaznavi 3760: 3756:Mahsati Ganjavi 3716:Uthman Mukhtari 3610: 3518: 3498: 3483: 3474:Drakht-i Asurig 3384: 3367: 3334: 3321: 3316: 3251: 3236:Ehsan Yarshater 3212:Richard N. Frye 3166:R. C. Zaehner, 3159:R. C. Zaehner, 3122:Jean de Menasce 3012: 2966:R. C. Zaehner, 2921:Jean de Menasce 2903: 2898: 2893: 2892: 2887: 2883: 2874: 2870: 2865: 2861: 2852: 2848: 2839: 2835: 2823:W. B. Henning, 2822: 2818: 2796: 2792: 2776: 2772: 2760:R. C. Zaehner, 2759: 2755: 2718: 2714: 2696:anointed of God 2692:Cyrus the Great 2661: 2657: 2645:R. C. Zaehner, 2644: 2640: 2618: 2614: 2603: 2599: 2579:R. C. Zaehner, 2578: 2574: 2569: 2565: 2557:R. C. Zaehner, 2556: 2552: 2547: 2543: 2538: 2534: 2529: 2525: 2512: 2508: 2503: 2499: 2486: 2482: 2415: 2411: 2401: 2397: 2392: 2388: 2383: 2379: 2374: 2370: 2361: 2357: 2344: 2340: 2331: 2327: 2318: 2314: 2305: 2301: 2292: 2288: 2283: 2279: 2273: 2269: 2260: 2256: 2223: 2219: 2214: 2210: 2196: 2192: 2187: 2183: 2170: 2166: 2157: 2153: 2148: 2144: 2139: 2135: 2126: 2122: 2113: 2109: 2104: 2100: 2091: 2087: 2078: 2074: 2070:30: 27, 28, 30. 2053: 2049: 2044: 2040: 2035: 2031: 2018: 2014: 2009: 2005: 1994: 1990: 1975:R. C. Zaehner, 1974: 1970: 1965: 1961: 1952: 1948: 1937: 1933: 1924: 1920: 1915: 1911: 1902: 1898: 1893: 1889: 1884: 1880: 1867: 1863: 1857: 1853: 1848: 1844: 1835: 1831: 1818: 1814: 1808: 1804: 1795: 1791: 1786: 1782: 1777: 1773: 1759: 1755: 1734: 1730: 1721: 1717: 1711: 1707: 1702: 1698: 1693: 1689: 1681:R. C. Zaehner, 1680: 1676: 1667: 1663: 1658: 1654: 1646:R. C. Zaehner, 1645: 1641: 1632: 1628: 1623: 1619: 1611:R. C. Zaehner, 1610: 1606: 1600: 1596: 1591: 1587: 1582: 1578: 1567: 1563: 1558: 1554: 1541: 1537: 1529:R. C. Zaehner, 1528: 1524: 1513: 1509: 1500: 1496: 1491: 1487: 1482: 1478: 1470:R. C. Zaehner, 1469: 1465: 1460: 1456: 1451: 1447: 1418: 1414: 1400: 1396: 1387: 1383: 1377: 1373: 1368: 1364: 1359: 1355: 1350: 1346: 1341: 1337: 1329:R. C. Zaehner, 1328: 1324: 1315: 1311: 1303:R. C. Zaehner, 1302: 1298: 1293: 1289: 1281:R. C. Zaehner, 1280: 1276: 1271: 1267: 1254: 1250: 1245: 1241: 1233:R. C. Zaehner, 1232: 1228: 1216: 1212: 1196: 1192: 1180:in E. W. West, 1176: 1172: 1164: 1160: 1152:R. C. Zaehner, 1151: 1144: 1139: 1137:Reference notes 1132: 1125: 1084: 1043: 1036: 1029: 1021: 1014: 916: 892: 856:consideration." 841: 821: 811:and inference, 769: 695: 690: 609: 561:Muslim conquest 534: 514:perilous status 487: 449: 444: 443: 442: 427: 419: 418: 417: 382: 374: 373: 372: 331: 330: 310: 302: 301: 300: 286:Story of Sanjan 260: 252: 251: 250: 145: 137: 136: 135: 100: 99:Divine entities 92: 91: 90: 50: 17: 12: 11: 5: 5621: 5619: 5611: 5610: 5605: 5595: 5594: 5588: 5587: 5585: 5584: 5579: 5566: 5563: 5562: 5560: 5559: 5557:Qissa-i Sanjan 5554: 5549: 5544: 5539: 5533: 5531: 5527: 5526: 5524: 5523: 5518: 5513: 5508: 5503: 5498: 5493: 5488: 5483: 5478: 5472: 5470: 5464:Middle Persian 5460: 5459: 5457: 5456: 5451: 5446: 5441: 5436: 5431: 5426: 5424:Khordeh Avesta 5420: 5418: 5412: 5411: 5405: 5403: 5402: 5395: 5388: 5380: 5371: 5370: 5354: 5351: 5350: 5347: 5346: 5343: 5342: 5340: 5339: 5334: 5329: 5324: 5319: 5313: 5311: 5307: 5306: 5304: 5303: 5301:Ramak NikTalab 5298: 5293: 5288: 5286:Hengameh Mofid 5283: 5281:Babak NikTalab 5278: 5273: 5271:Samad Behrangi 5267: 5265: 5261: 5260: 5258: 5257: 5252: 5247: 5242: 5237: 5232: 5227: 5222: 5217: 5212: 5210:Saleh Hosseini 5207: 5205:Ramak NikTalab 5202: 5200:Sadegh Hedayat 5197: 5192: 5190:Mohammad Ghazi 5187: 5182: 5180:Jaleh Amouzgar 5177: 5173: 5171: 5167: 5166: 5164: 5163: 5158: 5153: 5151:Mohammad Sadri 5148: 5143: 5138: 5133: 5128: 5123: 5118: 5116:Reza Mirkarimi 5113: 5108: 5103: 5098: 5093: 5088: 5083: 5078: 5073: 5068: 5063: 5058: 5053: 5051:Bahman Ghobadi 5048: 5043: 5038: 5033: 5031:Asghar Farhadi 5028: 5023: 5021:Hajir Darioush 5018: 5013: 5008: 5003: 4999: 4997: 4993: 4992: 4990: 4989: 4984: 4981: 4976: 4971: 4966: 4964:Hengameh Mofid 4961: 4956: 4951: 4946: 4941: 4936: 4931: 4930:Mohsen Yalfani 4928: 4923: 4917: 4915: 4911: 4910: 4908: 4907: 4902: 4900:Bahram Sadeghi 4897: 4892: 4887: 4882: 4877: 4872: 4867: 4862: 4857: 4855:Sadegh Hedayat 4852: 4847: 4842: 4840:Nader Ebrahimi 4837: 4832: 4827: 4822: 4817: 4814: 4808: 4806: 4802: 4801: 4799: 4798: 4793: 4788: 4783: 4778: 4773: 4768: 4765: 4760: 4755: 4750: 4745: 4740: 4735: 4730: 4725: 4720: 4718:Reza Amirkhani 4715: 4710: 4705: 4699: 4697: 4693: 4692: 4689: 4688: 4686: 4685: 4683:Muhammad Iqbal 4679: 4677: 4673: 4672: 4670: 4669: 4663: 4661: 4657: 4656: 4654: 4653: 4651:Satim Ulugzade 4648: 4643: 4638: 4633: 4628: 4623: 4618: 4613: 4611:Sadriddin Ayni 4607: 4605: 4601: 4600: 4598: 4597: 4592: 4590:Massoud Nawabi 4587: 4585:Youssof Kohzad 4582: 4577: 4572: 4570:Wasef Bakhtari 4567: 4561: 4559: 4555: 4554: 4552: 4551: 4545: 4543: 4539: 4538: 4536: 4531: 4521: 4518: 4513: 4508: 4503: 4501:Sohrab Sepehri 4498: 4493: 4488: 4486:Nosrat Rahmani 4483: 4478: 4473: 4468: 4463: 4458: 4453: 4448: 4443: 4438: 4433: 4430: 4425: 4420: 4415: 4410: 4405: 4400: 4395: 4390: 4385: 4383:Ahmad NikTalab 4380: 4375: 4370: 4365: 4364:Hormoz Alipour 4362: 4357: 4352: 4350: 4343: 4342: 4339: 4337: 4329: 4328: 4325: 4318: 4317: 4314: 4313: 4310: 4309: 4307: 4306: 4300: 4292: 4284: 4276: 4268: 4259: 4257: 4253: 4252: 4250: 4249: 4243: 4238: 4230: 4228:Hatef Esfahani 4224: 4222: 4218: 4217: 4215: 4214: 4211: 4206: 4201: 4193: 4190: 4182: 4177: 4175:(c. 1620–1648) 4169: 4161: 4155: 4153: 4149: 4148: 4146: 4145: 4140: 4132: 4123: 4121: 4117: 4116: 4114: 4113: 4108: 4100: 4092: 4084: 4082:Kamal Khujandi 4079: 4074: 4069: 4064: 4058: 4056: 4052: 4051: 4049: 4048: 4045: 4040: 4035: 4030: 4025: 4020: 4014: 4012: 4008: 4007: 4005: 4004: 3999: 3994: 3992:Khwaju Kermani 3989: 3984: 3976: 3971: 3966: 3961: 3956: 3942: 3934: 3929: 3921: 3916: 3911: 3906: 3901: 3898: 3893: 3887: 3885: 3881: 3880: 3878: 3877: 3869: 3864: 3856: 3851:Nizami Ganjavi 3848: 3845: 3837: 3829: 3817: 3812: 3807: 3802: 3797: 3789: 3784: 3779: 3774: 3768: 3766: 3762: 3761: 3759: 3758: 3753: 3748: 3743: 3738: 3733: 3728: 3723: 3718: 3713: 3705: 3700: 3695: 3690: 3685: 3677: 3669: 3661: 3656:Qatran Tabrizi 3653: 3648: 3640: 3632: 3624: 3618: 3616: 3612: 3611: 3609: 3608: 3603: 3598: 3593: 3588: 3580: 3572: 3567: 3562: 3557: 3552: 3547: 3537: 3532: 3526: 3524: 3520: 3519: 3517: 3516: 3510: 3508: 3500: 3499: 3496: 3489: 3488: 3485: 3484: 3482: 3481: 3476: 3471: 3466: 3463: 3460: 3455: 3450: 3445: 3440: 3435: 3430: 3425: 3420: 3415: 3410: 3408:Book of Jamasp 3405: 3400: 3395: 3389: 3386: 3385: 3380: 3373: 3372: 3369: 3368: 3366: 3365: 3360: 3355: 3350: 3345: 3339: 3336: 3335: 3330: 3323: 3322: 3317: 3315: 3314: 3307: 3300: 3292: 3286: 3285: 3279: 3273:Pahlavi script 3258: 3250: 3249:External links 3247: 3246: 3245: 3233: 3219: 3209: 3199: 3185: 3175: 3164: 3157: 3143: 3133: 3119: 3112: 3102: 3092: 3078: 3068: 3054: 3047: 3040: 3030: 3023: 3011: 3008: 3007: 3006: 2996: 2989: 2978:J. Darmesteter 2975: 2964: 2950: 2933:, translator, 2928: 2923:, translator, 2918: 2911: 2902: 2899: 2897: 2894: 2891: 2890: 2881: 2868: 2859: 2846: 2833: 2816: 2790: 2786:Job's response 2770: 2753: 2712: 2702:45: 1-3). The 2655: 2638: 2612: 2597: 2572: 2563: 2550: 2541: 2532: 2523: 2506: 2497: 2480: 2409: 2395: 2386: 2377: 2368: 2355: 2338: 2325: 2312: 2299: 2286: 2277: 2267: 2254: 2217: 2208: 2190: 2181: 2164: 2151: 2142: 2133: 2120: 2107: 2098: 2085: 2072: 2047: 2038: 2029: 2012: 2003: 1988: 1968: 1959: 1946: 1931: 1918: 1909: 1896: 1887: 1878: 1874:transgressions 1861: 1851: 1842: 1829: 1812: 1802: 1789: 1780: 1771: 1753: 1728: 1715: 1705: 1696: 1687: 1674: 1661: 1652: 1639: 1626: 1617: 1604: 1594: 1585: 1576: 1561: 1552: 1535: 1522: 1507: 1494: 1485: 1476: 1463: 1454: 1445: 1437:Avestan script 1433:Pahlavi script 1429:Middle Persian 1412: 1394: 1381: 1371: 1362: 1353: 1344: 1335: 1322: 1320:(1992) at 153. 1309: 1296: 1287: 1274: 1265: 1248: 1239: 1226: 1210: 1190: 1170: 1158: 1156:(1961) at 194. 1141: 1140: 1138: 1135: 1131: 1128: 1124: 1121: 1083: 1080: 1042: 1039: 1035: 1032: 1028: 1025: 1020: 1017: 1013: 1010: 915: 912: 891: 888: 840: 837: 820: 817: 795:An example of 768: 765: 694: 691: 689: 686: 608: 605: 563:of his native 542:Pahlavi script 538:Middle Iranian 533: 530: 489: 488: 486: 485: 478: 471: 463: 460: 459: 446: 445: 441: 440: 435: 429: 428: 426:Related topics 425: 424: 421: 420: 416: 415: 410: 405: 400: 395: 390: 384: 383: 380: 379: 376: 375: 371: 370: 365: 360: 359: 358: 353: 343: 338: 332: 329: 328: 323: 318: 312: 311: 308: 307: 304: 303: 299: 298: 293: 291:Chinvat Bridge 288: 283: 281:Book of Jamasp 278: 273: 268: 262: 261: 258: 257: 254: 253: 249: 248: 243: 238: 236:Khordeh Avesta 233: 228: 223: 218: 213: 208: 203: 198: 193: 188: 183: 178: 176:Airyaman ishya 173: 168: 163: 158: 153: 147: 146: 143: 142: 139: 138: 134: 133: 128: 123: 118: 113: 108: 106:Amesha Spentas 102: 101: 98: 97: 94: 93: 89: 88: 83: 78: 73: 68: 63: 58: 52: 51: 49:Primary topics 48: 47: 44: 43: 35: 34: 32:Zoroastrianism 28: 27: 15: 13: 10: 9: 6: 4: 3: 2: 5620: 5609: 5606: 5604: 5601: 5600: 5598: 5583: 5580: 5578: 5573: 5568: 5567: 5564: 5558: 5555: 5553: 5550: 5548: 5545: 5543: 5540: 5538: 5535: 5534: 5532: 5528: 5522: 5519: 5517: 5514: 5512: 5509: 5507: 5504: 5502: 5499: 5497: 5494: 5492: 5491:Menog-i Khrad 5489: 5487: 5484: 5482: 5479: 5477: 5474: 5473: 5471: 5469: 5465: 5461: 5455: 5452: 5450: 5447: 5445: 5442: 5440: 5437: 5435: 5432: 5430: 5427: 5425: 5422: 5421: 5419: 5417: 5413: 5408: 5401: 5396: 5394: 5389: 5387: 5382: 5381: 5378: 5367: 5363: 5359: 5352: 5338: 5337:Ahmad Kasravi 5335: 5333: 5330: 5328: 5325: 5323: 5322:Ali Latifiyan 5320: 5318: 5315: 5314: 5312: 5308: 5302: 5299: 5297: 5294: 5292: 5289: 5287: 5284: 5282: 5279: 5277: 5274: 5272: 5269: 5268: 5266: 5262: 5256: 5253: 5251: 5248: 5246: 5245:Jafar Shahidi 5243: 5241: 5240:Jalal Sattari 5238: 5236: 5233: 5231: 5228: 5226: 5225:Mohammad Moin 5223: 5221: 5220:Ahmad Shamlou 5218: 5216: 5213: 5211: 5208: 5206: 5203: 5201: 5198: 5196: 5195:Lili Golestan 5193: 5191: 5188: 5186: 5183: 5181: 5178: 5175: 5174: 5172: 5168: 5162: 5159: 5157: 5154: 5152: 5149: 5147: 5144: 5142: 5139: 5137: 5134: 5132: 5129: 5127: 5124: 5122: 5119: 5117: 5114: 5112: 5109: 5107: 5104: 5102: 5099: 5097: 5094: 5092: 5089: 5087: 5084: 5082: 5079: 5077: 5074: 5072: 5069: 5067: 5064: 5062: 5059: 5057: 5056:Fereydun Gole 5054: 5052: 5049: 5047: 5044: 5042: 5039: 5037: 5034: 5032: 5029: 5027: 5024: 5022: 5019: 5017: 5016:Bahram Beyzai 5014: 5012: 5009: 5007: 5004: 5002:Saeed Aghighi 5001: 5000: 4998: 4994: 4988: 4985: 4982: 4980: 4977: 4975: 4972: 4970: 4967: 4965: 4962: 4960: 4957: 4955: 4952: 4950: 4947: 4945: 4942: 4940: 4937: 4935: 4934:Bahram Beyzai 4932: 4929: 4927: 4924: 4922: 4919: 4918: 4916: 4912: 4906: 4903: 4901: 4898: 4896: 4893: 4891: 4888: 4886: 4883: 4881: 4878: 4876: 4873: 4871: 4868: 4866: 4863: 4861: 4858: 4856: 4853: 4851: 4848: 4846: 4843: 4841: 4838: 4836: 4833: 4831: 4828: 4826: 4823: 4821: 4818: 4815: 4813: 4810: 4809: 4807: 4805:Short stories 4803: 4797: 4794: 4792: 4789: 4787: 4786:Abbas Maroufi 4784: 4782: 4779: 4777: 4776:Ahmad Mahmoud 4774: 4772: 4769: 4766: 4764: 4761: 4759: 4756: 4754: 4753:Reza Ghassemi 4751: 4749: 4746: 4744: 4741: 4739: 4736: 4734: 4733:Reza Baraheni 4731: 4729: 4726: 4724: 4721: 4719: 4716: 4714: 4711: 4709: 4706: 4704: 4701: 4700: 4698: 4694: 4684: 4681: 4680: 4678: 4674: 4668: 4665: 4664: 4662: 4658: 4652: 4649: 4647: 4644: 4642: 4639: 4637: 4636:Loiq Sher-Ali 4634: 4632: 4629: 4627: 4624: 4622: 4619: 4617: 4614: 4612: 4609: 4608: 4606: 4602: 4596: 4593: 4591: 4588: 4586: 4583: 4581: 4578: 4576: 4573: 4571: 4568: 4566: 4565:Nadia Anjuman 4563: 4562: 4560: 4556: 4550: 4547: 4546: 4544: 4540: 4535: 4532: 4529: 4525: 4522: 4519: 4517: 4516:Ahmad Shamlou 4514: 4512: 4509: 4507: 4504: 4502: 4499: 4497: 4494: 4492: 4489: 4487: 4484: 4482: 4479: 4477: 4474: 4472: 4469: 4467: 4464: 4462: 4459: 4457: 4454: 4452: 4451:Hushang Irani 4449: 4447: 4444: 4442: 4439: 4437: 4434: 4431: 4429: 4426: 4424: 4421: 4419: 4416: 4414: 4411: 4409: 4408:Reza Baraheni 4406: 4404: 4401: 4399: 4396: 4394: 4391: 4389: 4386: 4384: 4381: 4379: 4376: 4374: 4371: 4369: 4366: 4363: 4361: 4358: 4356: 4353: 4351: 4347: 4341: 4340: 4338: 4334: 4330: 4323: 4319: 4301: 4296: 4293: 4288: 4285: 4280: 4277: 4272: 4269: 4264: 4261: 4260: 4258: 4254: 4244: 4242: 4239: 4234: 4231: 4229: 4226: 4225: 4223: 4219: 4212: 4210: 4207: 4205: 4202: 4197: 4194: 4191: 4186: 4183: 4181: 4180:Kalim Kashani 4178: 4173: 4170: 4165: 4162: 4160: 4157: 4156: 4154: 4150: 4144: 4143:'Orfi Shirazi 4141: 4136: 4133: 4128: 4125: 4124: 4122: 4118: 4112: 4109: 4104: 4101: 4096: 4093: 4088: 4085: 4083: 4080: 4078: 4075: 4073: 4070: 4068: 4067:Salman Savaji 4065: 4063: 4060: 4059: 4057: 4053: 4046: 4044: 4041: 4039: 4036: 4034: 4031: 4029: 4026: 4024: 4021: 4019: 4016: 4015: 4013: 4009: 4003: 4000: 3998: 3997:Badr Shirvani 3995: 3993: 3990: 3988: 3985: 3980: 3979:Homam Tabrizi 3977: 3975: 3972: 3970: 3967: 3965: 3964:Pur-Baha Jami 3962: 3960: 3957: 3954: 3950: 3946: 3943: 3938: 3935: 3933: 3930: 3925: 3922: 3920: 3917: 3915: 3912: 3910: 3907: 3905: 3902: 3899: 3897: 3894: 3892: 3889: 3888: 3886: 3882: 3873: 3872:Shams Tabrizi 3870: 3868: 3865: 3860: 3857: 3852: 3849: 3846: 3841: 3838: 3833: 3830: 3826: 3821: 3818: 3816: 3813: 3811: 3808: 3806: 3803: 3801: 3798: 3793: 3790: 3788: 3787:Faramarz Nama 3785: 3783: 3780: 3778: 3775: 3773: 3770: 3769: 3767: 3763: 3757: 3754: 3752: 3749: 3747: 3744: 3742: 3739: 3737: 3734: 3732: 3729: 3727: 3724: 3722: 3719: 3717: 3714: 3709: 3706: 3704: 3701: 3699: 3696: 3694: 3693:Ahmad Ghazali 3691: 3689: 3686: 3681: 3678: 3673: 3670: 3665: 3664:Nizam al-Mulk 3662: 3657: 3654: 3652: 3649: 3644: 3641: 3636: 3633: 3628: 3627:Nasir Khusraw 3625: 3623: 3620: 3619: 3617: 3613: 3607: 3604: 3602: 3601:Kisai Marvazi 3599: 3597: 3594: 3592: 3589: 3584: 3581: 3576: 3573: 3571: 3568: 3566: 3563: 3561: 3560:Shahid Balkhi 3558: 3556: 3553: 3551: 3548: 3545: 3541: 3538: 3536: 3533: 3531: 3528: 3527: 3525: 3521: 3515: 3512: 3511: 3509: 3505: 3501: 3494: 3490: 3480: 3477: 3475: 3472: 3470: 3467: 3464: 3461: 3459: 3456: 3454: 3451: 3449: 3448:Menog-i Khrad 3446: 3444: 3441: 3439: 3436: 3434: 3431: 3429: 3426: 3424: 3421: 3419: 3416: 3414: 3411: 3409: 3406: 3404: 3401: 3399: 3396: 3394: 3391: 3390: 3387: 3383: 3378: 3374: 3364: 3361: 3359: 3356: 3354: 3351: 3349: 3346: 3344: 3341: 3340: 3337: 3333: 3328: 3324: 3320: 3313: 3308: 3306: 3301: 3299: 3294: 3293: 3290: 3283: 3280: 3278: 3274: 3270: 3266: 3265:Pazand script 3262: 3259: 3256: 3253: 3252: 3248: 3243: 3242: 3237: 3234: 3231: 3227: 3223: 3222:Geo Widengren 3220: 3217: 3213: 3210: 3207: 3203: 3200: 3197: 3193: 3189: 3186: 3183: 3179: 3176: 3173: 3169: 3165: 3162: 3158: 3155: 3151: 3147: 3146:R. C. Zaehner 3144: 3141: 3137: 3134: 3131: 3127: 3123: 3120: 3117: 3113: 3110: 3106: 3103: 3100: 3096: 3095:W. B. Henning 3093: 3090: 3086: 3082: 3079: 3076: 3072: 3069: 3066: 3062: 3058: 3055: 3052: 3048: 3045: 3041: 3038: 3034: 3031: 3028: 3024: 3021: 3017: 3014: 3013: 3009: 3004: 3000: 2997: 2994: 2990: 2987: 2983: 2979: 2976: 2973: 2969: 2965: 2962: 2958: 2954: 2953:R. C. Zaehner 2951: 2948: 2944: 2940: 2936: 2932: 2929: 2926: 2922: 2919: 2916: 2912: 2909: 2905: 2904: 2900: 2895: 2885: 2882: 2878: 2872: 2869: 2866:R. C. Zaehner 2863: 2860: 2856: 2850: 2847: 2843: 2837: 2834: 2830: 2826: 2820: 2817: 2813: 2808: 2807:Answer to Job 2804: 2800: 2794: 2791: 2787: 2783: 2779: 2774: 2771: 2767: 2763: 2757: 2754: 2750: 2746: 2742: 2738: 2734: 2730: 2726: 2722: 2716: 2713: 2709: 2706:preceded the 2705: 2701: 2697: 2693: 2689: 2685: 2681: 2677: 2673: 2669: 2665: 2659: 2656: 2652: 2648: 2642: 2639: 2635: 2631: 2626: 2622: 2616: 2613: 2609: 2608: 2601: 2598: 2594: 2590: 2586: 2582: 2576: 2573: 2567: 2564: 2560: 2554: 2551: 2545: 2542: 2536: 2533: 2527: 2524: 2520: 2516: 2510: 2507: 2501: 2498: 2494: 2490: 2484: 2481: 2477: 2473: 2468: 2466: 2462: 2458: 2457: 2452: 2448: 2444: 2440: 2436: 2435: 2430: 2426: 2422: 2413: 2410: 2406: 2399: 2396: 2390: 2387: 2381: 2378: 2372: 2369: 2366:vi, 9-11, 13. 2365: 2359: 2356: 2352: 2348: 2342: 2339: 2335: 2329: 2326: 2322: 2316: 2313: 2309: 2303: 2300: 2296: 2290: 2287: 2281: 2278: 2271: 2268: 2264: 2258: 2255: 2251: 2247: 2243: 2239: 2235: 2231: 2227: 2226:Old Testament 2221: 2218: 2212: 2209: 2205: 2200: 2194: 2191: 2185: 2182: 2178: 2174: 2168: 2165: 2161: 2155: 2152: 2146: 2143: 2137: 2134: 2130: 2124: 2121: 2117: 2111: 2108: 2102: 2099: 2095: 2089: 2086: 2082: 2076: 2073: 2069: 2065: 2061: 2057: 2051: 2048: 2042: 2039: 2033: 2030: 2026: 2023:(Mûshâê) and 2022: 2016: 2013: 2007: 2004: 2000: 1999: 1992: 1989: 1984: 1983: 1978: 1972: 1969: 1963: 1960: 1956: 1950: 1947: 1943: 1942: 1935: 1932: 1928: 1922: 1919: 1913: 1910: 1906: 1900: 1897: 1891: 1888: 1882: 1879: 1875: 1871: 1865: 1862: 1855: 1852: 1846: 1843: 1839: 1833: 1830: 1826: 1822: 1816: 1813: 1806: 1803: 1799: 1793: 1790: 1784: 1781: 1775: 1772: 1767: 1763: 1757: 1754: 1750: 1746: 1742: 1738: 1732: 1729: 1725: 1719: 1716: 1709: 1706: 1700: 1697: 1691: 1688: 1684: 1678: 1675: 1672:(1979) at 26. 1671: 1665: 1662: 1656: 1653: 1649: 1643: 1640: 1637:(1992) at 73. 1636: 1630: 1627: 1621: 1618: 1614: 1608: 1605: 1598: 1595: 1589: 1586: 1580: 1577: 1574:, Fargard I). 1573: 1572: 1565: 1562: 1556: 1553: 1549: 1545: 1539: 1536: 1532: 1526: 1523: 1519: 1518: 1511: 1508: 1504: 1498: 1495: 1489: 1486: 1480: 1477: 1473: 1467: 1464: 1458: 1455: 1449: 1446: 1442: 1438: 1434: 1430: 1426: 1422: 1416: 1413: 1409: 1405: 1398: 1395: 1391: 1385: 1382: 1375: 1372: 1366: 1363: 1357: 1354: 1348: 1345: 1339: 1336: 1332: 1326: 1323: 1319: 1313: 1310: 1306: 1300: 1297: 1291: 1288: 1284: 1278: 1275: 1269: 1266: 1262: 1258: 1252: 1249: 1243: 1240: 1236: 1230: 1227: 1223: 1219: 1214: 1211: 1207: 1203: 1200: 1194: 1191: 1187: 1183: 1179: 1174: 1171: 1167: 1162: 1159: 1155: 1149: 1147: 1143: 1136: 1134: 1129: 1127: 1122: 1120: 1118: 1114: 1108: 1106: 1102: 1096: 1093: 1089: 1081: 1079: 1077: 1073: 1069: 1065: 1059: 1056: 1050: 1048: 1040: 1038: 1033: 1031: 1026: 1024: 1018: 1016: 1011: 1009: 1005: 1001: 997: 993: 989: 986: 982: 978: 974: 971: 967: 963: 958: 954: 949: 947: 943: 939: 933: 930: 926: 921: 913: 911: 908: 903: 901: 897: 889: 887: 885: 881: 876: 872: 867: 863: 857: 854: 848: 846: 838: 836: 833: 828: 826: 818: 816: 814: 810: 806: 802: 798: 793: 791: 787: 783: 779: 775: 766: 764: 760: 759:(the Truth). 758: 754: 753:Amesha Spenta 748: 745: 740: 735: 732: 731:good and evil 728: 722: 720: 716: 710: 708: 704: 700: 692: 687: 685: 683: 679: 675: 669: 664: 662: 657: 655: 651: 647: 643: 639: 635: 629: 627: 623: 617: 614: 606: 604: 602: 595: 591: 587: 585: 582: 578: 574: 570: 566: 562: 557: 555: 551: 547: 543: 539: 531: 529: 527: 523: 519: 515: 511: 507: 503: 499: 495: 484: 479: 477: 472: 470: 465: 464: 462: 461: 458: 453: 448: 447: 439: 436: 434: 431: 430: 423: 422: 414: 411: 409: 406: 404: 401: 399: 396: 394: 391: 389: 386: 385: 378: 377: 369: 366: 364: 361: 357: 354: 352: 349: 348: 347: 344: 342: 339: 337: 334: 333: 327: 324: 322: 319: 317: 314: 313: 306: 305: 297: 294: 292: 289: 287: 284: 282: 279: 277: 274: 272: 269: 267: 264: 263: 256: 255: 247: 244: 242: 239: 237: 234: 232: 229: 227: 224: 222: 219: 217: 214: 212: 209: 207: 204: 202: 201:Adur Gushnasp 199: 197: 194: 192: 189: 187: 184: 182: 179: 177: 174: 172: 169: 167: 164: 162: 159: 157: 154: 152: 149: 148: 141: 140: 132: 129: 127: 124: 122: 119: 117: 114: 112: 109: 107: 104: 103: 96: 95: 87: 84: 82: 79: 77: 74: 72: 69: 67: 64: 62: 59: 57: 54: 53: 46: 45: 41: 37: 36: 33: 29: 25: 21: 20: 5552:The Rivayats 5542:Jamasp Namag 5520: 5255:Abbas Zaryab 5131:Jafar Panahi 5101:Majid Majidi 4939:Bahman Forsi 4905:Goli Taraqqi 4830:Javad Mojabi 4820:Sadeq Chubak 4816:Shamim Bahar 4713:Bozorg Alavi 4667:Asad Gulzoda 4524:Nima Yooshij 4461:Bijan Jalali 4378:Aref Qazvini 4326:Contemporary 4263:Mirza Ghalib 4233:Azar Bigdeli 4192:Saba Kashani 4185:Hazin Lāhiji 4164:Saib Tabrizi 4127:Vahshi Bafqi 4111:Baba Faghani 4087:Ahli Shirazi 4062:Ubayd Zakani 3937:Amir Khusrau 3927:(1288–1320s) 3904:Sultan Walad 3731:Banu Goshasp 3680:Omar Khayyam 3570:Rabia Balkhi 3478: 3453:Jamasp Namag 3240: 3229: 3225: 3215: 3205: 3195: 3191: 3181: 3171: 3167: 3160: 3149: 3139: 3129: 3115: 3108: 3105:Farhang Mehr 3098: 3088: 3084: 3074: 3064: 3060: 3057:Henry Corbin 3050: 3049:Mary Boyce, 3043: 3042:Mary Boyce, 3036: 3026: 3019: 3016:H. W. Bailey 3002: 2992: 2981: 2971: 2967: 2960: 2956: 2945:, edited by 2938: 2934: 2924: 2914: 2896:Bibliography 2884: 2876: 2871: 2862: 2854: 2849: 2841: 2836: 2828: 2824: 2819: 2811: 2806: 2802: 2793: 2785: 2781: 2773: 2761: 2756: 2748: 2736: 2728: 2724: 2715: 2707: 2703: 2695: 2675: 2663: 2658: 2650: 2646: 2641: 2620: 2619:Mary Boyce, 2615: 2605: 2600: 2588: 2584: 2580: 2575: 2566: 2558: 2553: 2544: 2535: 2526: 2518: 2514: 2509: 2500: 2492: 2488: 2483: 2475: 2464: 2454: 2446: 2442: 2432: 2429:Mu'tazilites 2418: 2412: 2404: 2398: 2393:Farhang Mehr 2389: 2380: 2371: 2358: 2341: 2328: 2323:viii, 42-47. 2315: 2302: 2289: 2280: 2270: 2257: 2237: 2220: 2211: 2193: 2184: 2177:resurrection 2167: 2154: 2145: 2136: 2128: 2123: 2115: 2110: 2101: 2096:(SGV XV: 1). 2093: 2088: 2080: 2079:Mary Boyce, 2075: 2066:4: 15; also 2050: 2041: 2032: 2015: 2006: 1996: 1991: 1980: 1976: 1971: 1962: 1949: 1939: 1934: 1926: 1921: 1912: 1899: 1890: 1881: 1869: 1864: 1854: 1845: 1840:(1977) at 1. 1837: 1836:Mary Boyce, 1832: 1824: 1815: 1805: 1797: 1796:Mary Boyce, 1792: 1783: 1774: 1761: 1756: 1748: 1744: 1740: 1736: 1731: 1723: 1718: 1708: 1699: 1690: 1682: 1677: 1669: 1668:Mary Boyce, 1664: 1655: 1647: 1642: 1634: 1629: 1620: 1612: 1607: 1597: 1588: 1579: 1569: 1564: 1555: 1543: 1538: 1530: 1525: 1515: 1510: 1502: 1497: 1488: 1479: 1471: 1466: 1457: 1448: 1420: 1419:Mary Boyce, 1415: 1397: 1389: 1388:Mary Boyce, 1384: 1374: 1365: 1356: 1347: 1338: 1330: 1325: 1317: 1316:Mary Boyce, 1312: 1304: 1299: 1290: 1282: 1277: 1268: 1260: 1251: 1242: 1234: 1229: 1221: 1217: 1213: 1193: 1181: 1177: 1173: 1165: 1161: 1153: 1133: 1126: 1116: 1110: 1104: 1100: 1098: 1085: 1076:sacred being 1075: 1068:sacred being 1067: 1061: 1052: 1044: 1037: 1030: 1022: 1019:Perspectives 1015: 1006: 1002: 999: 995: 990: 984: 950: 941: 934: 917: 914:Christianity 907:Adam and Eve 904: 893: 875:sacred being 874: 871:sacred being 870: 859: 850: 842: 829: 822: 804: 800: 796: 794: 789: 785: 781: 777: 770: 761: 749: 741: 737: 726: 724: 711: 696: 693:Good vs evil 673: 671: 666: 660: 658: 631: 625: 622:Mu'tazilites 619: 612: 610: 597: 593: 588: 558: 553: 549: 545: 544:. Its title 535: 493: 492: 296:Frashokereti 241:The Rivayats 196:Adur Farnbag 181:Fire Temples 171:Yenghe hatam 166:Ahuna Vairya 131:Angra Mainyu 5407:Zoroastrian 5366:Afghanistan 5170:Translators 5126:Amir Naderi 4996:Screenplays 4979:Pari Saberi 4959:Bijan Mofid 4885:Bijan Najdi 4575:Raziq Faani 4558:Afghanistan 4471:Esmail Khoi 4428:Bijan Elahi 4304:(1813–1893) 4298:(1808–1854) 4290:(1801–1880) 4282:(1800–1871) 4274:(1779–1837) 4266:(1797–1869) 4247:(1798–1857) 4236:(1722–1781) 4199:(1642–1720) 4188:(1692–1766) 4167:(1607–1670) 4159:Taleb Amoli 4138:(1500–1588) 4130:(1523–1583) 4106:(1487–1524) 4098:(1483–1556) 4090:(1454–1535) 3982:(1238–1314) 3940:(1253–1325) 3862:(1149–1209) 3854:(1141–1209) 3843:(1126–1189) 3835:(1120–1190) 3795:(1155–1191) 3711:(1098–1131) 3683:(1048–1131) 3675:(1046–1121) 3667:(1018–1092) 3659:(1009–1072) 3646:(1006–1088) 3638:(1058–1111) 3630:(1004–1088) 3465:Warshtmansr 2980:, transl., 2778:Book of Job 2749:Book of Job 2725:Book of Job 2704:Book of Job 2688:Mesopotamia 2682:from their 2676:Book of Job 2666:(New York: 2453:. The term 2451:Manichaeism 2246:Manichaeism 2240:(New York: 2127:M. Chahin, 2056:Deuteronomy 1105:Book of Job 1088:Book of Job 1082:Book of Job 946:crucifixion 938:Incarnation 774:Zarathustra 506:apologetics 498:Zoroastrian 326:Khurramites 76:Persia/Iran 61:Zarathustra 56:Ahura Mazda 5597:Categories 5481:Bundahishn 5409:literature 5362:Tajikistan 5066:Ali Hatami 4974:Akbar Radi 4921:Reza Abdoh 4660:Uzbekistan 4604:Tajikistan 4456:Iraj Mirza 3800:Adib Sabir 3736:Borzu-Nama 3703:Manuchehri 3651:Asadi Tusi 3635:Al-Ghazali 3622:Bābā Tāher 3586:(980–1037) 3578:(967–1049) 3443:Bundahishn 3238:, editor, 3128:, editor, 3126:R. N. Frye 3033:Mary Boyce 3010:Commentary 2947:Max Müller 2931:E. W. West 2908:E. W. West 2888:Mary Boyce 2782:God to Job 2589:Bundahishn 2384:E. W. West 2236:, editor, 2206:xxiii, 34. 2173:redemptive 1982:Bundahishn 1870:al-Mudzill 1724:inevitable 957:theodicean 929:Achaemenid 866:monotheism 797:inevitable 778:inevitable 721:, writes: 540:using the 532:The Author 346:Initiation 161:Ashem Vohu 71:Vohu Manah 5310:Essayists 4018:Ibn Yamin 3544:Shahnameh 3497:Classical 3353:Ganjnameh 3178:M. M. Ali 2937:, in his 2799:Carl Jung 2735:, citing 2729:Wise Lord 2585:frashkart 2493:Mu'tazili 2443:thanawiya 2425:al-Ma'mun 1941:ex nihilo 1821:Al-Masudi 1769:atheists. 1055:dualistic 1034:Free Will 1012:Manichees 819:Sophistry 813:testimony 782:analogous 650:Manichees 381:Adherents 341:Festivals 321:Mazdakism 316:Zurvanism 271:Bundahišn 81:Faravahar 5582:Category 5449:Chihrdad 5439:Vendidad 5434:Visperad 4676:Pakistan 4418:Dehkhoda 4103:Ismail I 3953:Golestān 3875:(d.1248) 3772:Iranshah 3583:Avicenna 3540:Ferdowsi 3269:Sanskrit 3261:The text 3154:S.O.A.S. 2607:Bundahis 2474:and the 2308:1st John 2230:Demiurge 2062:12: 19; 2058:32: 35; 1998:Bundahis 1766:Buddhist 1739:and the 1571:Vendidad 1517:Bundahis 1123:Hinduism 977:St. Paul 862:theodicy 825:atheists 699:theodicy 688:The text 678:Sanskrit 634:theodicy 607:His Book 584:Al-Mamun 363:Marriage 336:Calendar 226:Visperad 221:Vendidad 126:Fravashi 24:a series 22:Part of 5537:Sad-dar 5501:Denkard 5468:Pahlavi 5416:Avestan 4616:Farzona 4542:Armenia 3832:Khaqani 3751:Mu'izzi 3698:Hujwiri 3565:Bal'ami 3403:Dēnkard 2766:Ahriman 2747:in the 2741:Ahriman 2472:Denkart 2461:Pahlavi 2447:zandaqa 2439:dualism 2423:caliph 2421:Abbasid 2364:Matthew 2353:vi, 44. 2347:Matthew 2263:dualism 2252:Empire. 2250:Sasanid 2199:Matthew 2160:Messiah 2064:Genesis 2025:Abraham 1986:Light." 1955:Genesis 1749:Denkart 1737:Denkart 1548:Ohrmazd 1408:Bactria 1404:Sasanid 1257:Dinkart 1072:Ohrmazd 1064:Ahriman 1027:Dualism 981:Ahriman 973:Marcion 970:gnostic 962:Messiah 953:Trinity 925:Armenia 920:Sasanid 890:Judaism 832:sophist 809:analogy 801:analogy 744:created 707:Ahriman 703:Ohrmazd 638:dualist 601:Pahlavi 581:Kalifah 573:Dinkart 510:polemic 508:, part 266:Dēnkard 246:Ab-Zohr 111:Yazatas 86:Avestan 5444:Gathas 4696:Novels 4336:Poetry 4095:Fuzuli 4072:Hatefi 4043:Nasimi 3949:Bustan 3840:Anvari 3825:c.1220 3823:(1142– 3606:Ayyuqi 3596:Asjadi 3591:Unsuri 3535:Daqiqi 3530:Rudaki 3382:Middle 2988:, v.4. 2986:S.B.E. 2733:Yahweh 2700:Isaiah 2653:at 51. 2630:Isaiah 2593:Gathic 2465:zindiq 2456:zandik 2295:Romans 2275:Moses. 2094:Tarsâk 2068:Isaiah 2060:Romans 1762:dahari 1741:Sikand 1713:added. 1441:Pazand 1379:Islam. 1206:Pazend 1202:Dastur 1186:S.B.E. 1130:Review 1041:Tawhid 966:heresy 884:garden 767:Method 715:Dastur 682:Parsis 642:Qur'an 577:Zandik 565:Persia 408:Iranis 398:Parsis 368:Burial 356:Sedreh 351:Kushti 231:Yashts 211:Gathas 156:Avesta 121:Daevas 116:Ahuras 5530:Other 5454:Yasht 5429:Yasna 4914:Plays 4295:Qaani 4256:1800s 4221:1700s 4152:1600s 4120:1500s 4055:1400s 4028:Hafez 4011:1300s 3945:Saadi 3884:1200s 3820:Attar 3810:Am'aq 3765:1100s 3726:Sanai 3615:1000s 3267:, in 2901:Texts 2797:Cf., 2745:Satan 2721:Tobit 2680:Judea 2651:Ibid. 2625:Cyrus 2434:kalam 2334:Jesus 2021:Moses 1927:Ibid. 1199:Parsi 1092:Satan 900:Torah 853:Parsi 839:Islam 646:Bible 628:... . 552:, or 516:as a 216:Yasna 5358:Iran 4349:Iran 4077:Jami 3974:Rumi 3523:900s 3507:800s 2731:and 2621:ZRBP 2487:The 2351:Luke 2321:John 2204:Luke 2081:ZRBP 1953:Cf. 1798:ZRBP 1735:"he 1670:ZRBP 1635:ZACV 1544:ZRBP 1503:ZRBP 1421:ZRBP 1390:ZRBP 1318:ZACV 1197:The 1074:the 880:Adam 830:The 757:Asha 672:The 611:The 569:C.E. 559:The 502:Iran 66:Asha 3332:Old 2743:to 2737:Job 2708:SGV 2686:in 2647:DTZ 1859:34. 1838:PSZ 1745:ZZD 1683:DTZ 1425:fl. 1305:ZZD 1235:ZZD 1154:DTZ 1101:and 843:As 5599:: 5360:, 3951:/ 3224:, 3214:, 3204:, 3190:, 3180:, 3148:, 3138:, 3107:, 3097:, 3083:, 3073:, 3059:, 3035:, 3018:, 2955:, 2801:, 2762:TM 2581:TM 2559:TM 2445:, 1977:TM 1648:TM 1613:TM 1531:TM 1472:TM 1331:TM 1283:TM 1222:TM 1145:^ 792:. 717:, 663:: 524:: 26:on 5466:/ 5399:e 5392:t 5385:v 5368:. 4530:) 4526:( 3955:) 3947:( 3827:) 3546:) 3542:( 3311:e 3304:t 3297:v 3174:. 2974:. 2963:. 2949:. 2831:. 2751:. 2698:( 2478:. 2441:( 1876:. 1550:. 1184:( 482:e 475:t 468:v

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