RESOURCESpieuses dans le droit sassanide (Paris, 1966), and M. Boyce, "The
Pious Foundations of the Zoroastrians," BSOAS 31 (1968): 271-89.
On the ani conic nature of the Magian cult, see J. Duchesne-Guillemin,
"Art et religion sous les Sassanides," in La Persia nel Medioevo, pp.
377-88. For the Magian priesthood, see M. Guidi, "M6bedh," E1(1),
11: 543-56, and M. Chaumont, "Recherches sur le clerge zoroastrian:
Le herbad," RHR 158 (1960): 55-80, 161-79, although the former
is somewhat out of date and the latter suffers from relying on the
French translation of Mas'iid"i.
J. Duchesne-Guillemin's Ohrmazd et Ahriman (Paris, 1953) elab-
orates Henning's suggestion that dualism developed in reaction to the
problem of theodicy raised by monotheism. On the other supernatural
beings and concepts, see B. Geiger's Die Amasa Spgntas (Vienna,
1916), and J. Duchesne-Guillemin's "Le Xvar~nah," A10N 5 (1963):
19-31. The images of Khusraw I1's guardian angels at Taq-i Bustan
are discussed by J. Kellens in "Les Frauua~is dans l'art sassanide,"
1ranica Antiqua 10 (1973): 133-38. For later doctrine see M. Shaki,
"Some Basic Tenets of the Eclectic Metaphysics of the Denkart," Ar-
chiv Orientalni 38 (1970): 277-312.. Texts containing the Mazdaean point of view regarding destiny are
collected by J. C. Tavadia in "Pahlavi Passages on Fate and Free Will,"
ZII 8 (1931): 119-32. The Zurvanite myth as told by Y6l).annan bar
Penkaye is discussed by de Menasce, "Autour d'un texte syria que inedit
sur la religion des Mages," BSOAS 9 (1938): 587-601. Zurvanism is
also treated by H. Schaeder in "Der iranische Zeitgott und sein My-
thos," ZDMG 95 (1941): 268-99. The major statement on this subject
is by R. C. Zaehner, beginning with a series of articles: "Zurvanica
I," BSOS 9/3 (1938): 303-20, with texts from the Denkart and their
English translation; "Zurvanica 11," BSOS 9/3 (1938): 573-85, which
is the text of chapters i and xxxiv of Zatspram with English translation
and notes; and "Zurvanica Ill," BSOS 9/4 (1939): 872-901, which
has texts from the Denkart and Skand-Gumantk Vicar with English
translations. The debate provoked by Zaehner's Zurvan: A Zoroas-
trian Dilemma (Oxford, 1955) and his "Postscript to Zurvan," BSOAS
17 (1955): 232-49, over when and where Zurvanism predominated
may be followed in the review articles by J. Duchesne-Guillemin, "Notes
on Zervanism in the Light of Zaehner's Zurvan, with additional ref-
erences," ]NES 15 (1956): 108-12; M. Boyce, "Some Reflections on
Zurvanism," BSOAS 19 (1957): 304-16; and R. Frye, "Zurvanism
Again," Harvard Theological Review 52 (1959): 63-73. The issues