RESOURCESligion of Ancient Iran," Historia Religionum (Leiden, 1969) I: 323-
76; and the articles collected in the second volume called Zarathustra
et sa religion (Teheran, 1975) of his Opera Minora. Two recent surveys
by M. Boyce are A History of Zoroastrianism, Handburch der Or-
ientalistik pt. I, vol. VIII, sec. 1, no. 2, bk. 2A (Leiden/Cologne, 1975),
and Zoroastrians, Their Religious Beliefs and Practices (London, Bos-
ton, and Henley, Eng. 1979). They tend to be affected by her contro-
versial views on the origins and antiquity of Zoroastrianism, her tend-
ency to minimize historical change, and her championship of modern
Zoroastrian apologetic.
Since surviving Zoroastrian literature is dominated by the Mazdaean
point of view, one must turn to the accounts by non-Zoroastrians for
non-Mazdaean forms of Magianism during the period examined here.
Although these accounts have the advantage of being contemporary,
they have the disadvantage of being second-hand, and often of being
hostile or polemic in nature. Such materials for the Sasanian period
are identified and collected by C. Clemen in Fontes historiae religionis
persicae (Bonn, 1920), and Die griechische und lateinischen Nach-
rich ten uber persische Religion (Giessen, 1920). E. Benveniste offers
a synthesis in The Persian Religion According to the Chief Greek Texts
(Paris, 1929). For similar material during the Islamic period, see Ben-
veniste's "Le temoignage de Theodore bar Konay sur le Zoroastrisme,"
Le Monde Oriental 20 (1932): 170-215, and H. S. Nyberg's "Sassanid
Mazdaism According to Moslem Sources," lCOI 39 (1958): 1-63,
which is a commentary on a passage by ath-Tha<alibI.
In many ways H. W. Bailey's Zoroastrian Problems in the Ninth-
Century Books: Ratanbai Katrak Lectures (Oxford, 1943; repr. 1971)
represents a watershed in the text-criticism of early Zoroastrian lit-
erature in Middle Persian and is still the best starting point. J. c.
Tavadia's Die mittelpersische Sprache und Literatur der Zarathustrier
(Leipzig, 1956) is a useful survey of the main texts, whileJ. de Menasce
reviewed the contents of the major works and their place in intellectual
history in "Zoroastrian Literature after the Muslim Conquest," in The
Cambridge History of Iran (Cambridge, 1975), IV: 543-65. Many of
these texts are available in J. M. Jamaspasana's Pahlavi Texts (Bom-
bay, 1913; repr. Teheran, 1969) with English translations by E. W.
West in Sacred Books of the East, ed. F. M. Miiller, vols. 5, 18, 24,
37, 47 (Oxford, 1880-97); vols. 11, 12 (New York, 1892-1901).
English translations of texts from the Sasanian and Islamic periods