lit., “Acts of the religion”; written in Pahlavi, a summary of 10th-century knowledge of the Mazdean religion; the editor, Ādurbād Ēmēdān, entitled the final version “The Dēnkard of one thousand chapters.”
Since the Hellenistic times (if not earlier) Iran participates in the philosophical development of classical Greece. In the times of the Sasanians some knowledge of Aristotelian and Neo-Platonic thinking is detectable, and treatises were written for Xosrō I by philosophers who were well acquainted with the writings of Aristotle. It was always maintained that also Sasanian Zoroastrianism was affected through these Greek-Iranian contacts. But it is remarkable that among the Zoroastrian writings of the 9th-10th centuries only two books–Dēnkard 3 and Škand Gumānīg Wīzār–seem to be substantially influenced by Aristotelian/Neo-Platonic terms and concepts. The paper deals with the question whether the Greek elements within these texts should not better be understood as the fruit of a Zoroastrian participation in the general interest of the Islamic world in Greek thinking in Abbasid Baghdad.
patrons, was to ensure that the royalty was seen in a rather positive light 4 Of the seven extant books of the D¯enkard , I believe, it is only the Fourth one which, beside its archaic style – when compared to the other six extant books – contains materials redolent of late antique Zeitgeist ( vide
Persian (MP) ahlomōγ is used in the seventh book of the Dēnkard , one of the most important Zoroastrian exegetical treatises and an impressive compilation of texts and approaches, collected at various times and written down after the Arab conquest (7th–10th centuries). As a methodological choice, I
The question is how exactly this verb should be glossed in a Middle Persian ( mp ) dictionary. Shaki introduces the two main interpretations of the polysemous verbal phrase abāz-handāxtan in the Middle Persian text Dēnkard IV, and their respective interpreters (Shaki, 1981 , 121-2). In order
Etikette des königlichen Hofes folgt. 79 Die im Kitāb al-Ādāb al-kabīr sich widerspiegelnde iranisch-sassanidische Tradition hat Judith Josephson zu Recht mit zahlreichen Parallelen in einer in vorliegender Form allerdings aus dem 10. Jahrhundert stammenden zoroastrischen Enzyklopädie, im Dēnkard