RES OURCESIXe siecie, skand-gumantk vicar, la solution decisive des doutes (Fri-
bourg, Switz., 1945).
The Rivayat of Emet i Ashavahishtan was composed by a nephew
of ManusCihr who was a mobadh in southern Iran in the first half of
the tenth century. It, too, is in the form of answers to questions con-
cerning the problems faced by Mazdaeans under Muslim rule, espe-
cially apostasy. P. J. de Menasce discussed the significance of this text,
cited editions, and provided a partial French translation in "La 'ri-
vayat' d'Emet i Asavahistan," RHR 162 (1962): 69-88. An English
translation of part of this text has been published by K. M. Jamasp-
Asa, "Emet I Asavahistan: 39-41," in Kurus Memorial Volume (Bom-
bay, 1974), pp. 167-79. There is also a compilation of dos and don'ts
for Magians from this period called Shayast-ne-shayast, which was
published with an English translation by West, SBE 5 (Oxford, 1880):
237-406; 11 (New York, 1901): 239-406, and with an English trans-
lation by J. C. Tavadia as Sayast-ne-sayast: A Pahlavi Text on Reli-
gious Customs (Hamburg, 1930). F. Kotwal's The Supplementary Texts
to the sayest ne-sayest (Copenhagen, 1969) includes an English trans-
lation. Although this does not exhaust the list of surviving Mazdaean
works, these ninth-and tenth-century compilations and compositions
are the most likely to contain material from the sixth, seventh, and
eighth centuries.
The organization of the Magian priesthood is surveyed by de Me-
nasce in "L'Eglise mazdeenne dans l'empire sassanide," Cahiers d'his-
to ire mondiale 2 (1955): 554-65. The place of fire temples in this
organization is treated by J. c. Tavadia's "Zum iranischen Feuertem-
pel," Orientalische Literaturzeitung 46 (1943): 57-66. The monu-
mental late Sasanian fire temple at Qasr-i Shirin called the Chahar
Qapii is described in O. Reuther's "Sasanian Architecture, A. History,"
in Pope's Survey, II: 552-54, while another is described by R. Naumann
in "Takht-i-Suleiman and Zindan-i-Suleiman," in Pope's Survey,
XIV:3050-60. Chahar taq structures in Iran are surveyed in L. Van den
Berghe's "Recentes decouvertes de monuments sassanides dans le Fars,"
Iranica Antiqua 1 (1961): 163-98, and "Nouvelles decouvertes de
monuments de feu d'epoque sassanide," Iranica Antiqua 5 (1965):
128-47. For the relationship between such structures and Magian
ritual, see R. Naumann's "Sasanidische Feueraltare," Iranica Antiqua
7 (1967): 72-81, and M. Boyce, "On the Sacred Fires of the Zo-
roastrians," BSOAS 31 (1968): 52-68. The best studies of the en-
dowment of fire temples are those of de Menasce, Feux et fondations