RESOURCESwere restated by Zaehner in The Dawn and Twilight of Zoroastrianism
(London, 1961). More recently, see G. Widengren's "Zervanitische
Texte aus dem 'Avesta' in der Pahlaviiiberlieferung. Eine Untersuchung
zu Ziitspram und BundahiSn," in Festschrift fur W ilhelm Eilers, ed.
G. Wiessner (Wiesbaden, 1967), pp. 278-87. On related issues, see
D. N. Mackenzie's "Zoroastrian Astrology in the Bundahisn," BSOAS
27 (1964): 511-29; I. Goldziher, "Dahriya," EI(l), I: 894-95; and
I. Goldziher (A. M. Goichon), "Dahriyya," EI(2), II: 95-97. For Ma-
gian demons, see A. Christensen's Essai sur la Demonologie iranienne
(Copenhagen, 1941).
The best introduction to Magian ritual, both ancient and modern,
is in the articles of M. Boyce, "Atas-zohr and Ab-zohr," jRAS (1966),
pp. 100-118, and "Zoroastrian Baj and Dron," BSOAS 34 (1971):
56-73,298-313. J. Tavadia's "Sur Saxvan," jCOI29 (1935): 1-99
contains material on Magian feasts, while non-Magian accounts of
Magian festivals are collected in A. Kohut's "Les fetes persanes et
babyloniennes dans les Talmuds de Babylon et de Jerusalem," REj 24
(1892): 256-71, and S. H. Taqizadeh,"The Iranian Festivals Adopted
by the Christians and Condemned by the Jews," BSOAS 10 (1940):
632-53, although the latter concerns Armenians. See also B. Bokser'~
"Talmudic Names of the Iranian Festivals," in J. Neusner's Talmudic
judaism in Sasanian Babylonia (Leiden, 1976). For the distinction
between the religious and secular celebrations of Nawriiz in the Sa-
sanian period, see M. N. Kuka's "Principal Persian Festivals in the
days of Naosherwan," in the Sir jamsetjee jejeebhoy Madressa jubilee
Volume (Bombay, 1914), pp. 11-14. There are more extensive dis-
cussions of Nawriiz by J. Markwart, "Das Nauroz, seine Geschichte
und Bedeutung," in the Dr. J. j. Modi Memorial Volume (Bombay,
1930), pp. 709-65, and by R. Erlich, "The Celebration and Gifts of
the Persian New Year (Nawriiz) According to an Arabic Source," in
the same volume, pp. 95-101. The most recent treatment of Magian
festivals and the religious calendar is in the articles by M. Boyce,
"Rapithwin, No Riiz, and the Feast of Sade," in Pratidanam: Indian,
Iranian and Indo-European Studies presented to Franciscus Bernardus
jacobus Kuiper, ed. J. E. Hesterman et al. (The Hague/Paris, 1968),
pp. 201-15, and "On the Calendar of Zoroastrian Feasts," BSOAS
33 (1970): 513-39.
A bibliography of the older literature on Sas ani an law is available
in A. Christensen's "Introduction bibliographique a l'histoire du droit
de l'Iran ancien," Archives d'histoire du droit oriental 2 (1937): 243-