For many centuries, from the birth of the religion late in the second millennium BC to its influence on the Achaemenids and later adoption in the third century AD as the state religion of the Sasanian Empire, it enjoyed imperial patronage and profoundly shaped the culture of antiquity. The Magi of the New Testament most probably were Zoroastrian priests from the Iranian world, while the enigmatic figure of Zarathushtra (or Zoroaster) himself has exerted continual fascination in the West, influencing creative artists as diverse as Voltaire, Nietzsche, Mozart and Yeats. This authoritative volume brings together internationally recognised scholars to explore Zoroastrianism in all its rich complexity. Examining key themes such as history and modernity, tradition and scripture, art and architecture and minority status and religious identity, it places the modern Zoroastrians of Iran, and the Parsis of India, in their proper contexts. The book extends and complements the coverage of its companion volume, The Everlasting Flame.

Published in Farsi language by the Sadegh Hedayat Foundation" and the renowned Iranian Burnt Books Foundation," this is the seventh volume of the revised and according to original manuscripts comparatively updated complete works of Sadegh Hedayat, the renowned Iranian novelist. This volume contains his complete translations from the Pahlavi language, including zande vahuman yasan, karnamehye ardeshire papakan, gojasteh abalish, shahrestanhaye iran, gozareshe gamanshekani, yadgare jamasp and amadane shah bahrame varjavand. Sadegh Hedayat was born on 17 February 1903 in Tehran, at his father's house. His father was Hedayat Gholi Khan-e Hedayat (E'tezad-Ol-Molk), son of Jafar GholiKhan-e Hedayat, his mother was, Ozra-Zivar-Ol-Moluk Hedayat, daughter of Hossein GholiKhan-e Mokhber-ol-Dole the second. His parent was from the line of Reza GholiKhan; who was one of the famous Iranian writers, poets and historians in 13th century; that was Kamal Khojandi descents. He went to Elmieh Primary school, Tehran in 1909, and after completing his basic education and then started his high school at Darolfonun in 1914. Because of eye trouble, there was a break in his education in 1914, but he continued his education in Saint Louis School at Tehran, where he got familiar with French language and literature in 1917. He completed his secondary education and was sent with the other Iranian students to Belgium for higher education in 1925. At first, he studied in "Gand" Port University, but he declared his dissatisfaction, because of bad weather and his education situation, so he was transferred to Paris to continue his studies. In1928, Sadegh Hedayat, attempted to his first suicide by throwing himself into Marne River in Samoi, but he was rescued by the people in a boat. Finally, in 1930, he returned back to Tehran and in that year he was hired in Bank Melli Iran. In those days "Rabe Group" was formed including Bozorg Alavi, Massud Farzad, Mojtaba Minavi and Sadegh Hedayat.In 1932, he traveled to Isfahan and also started his work at General Department of Commerce. In 1933, he traveled to Shiraz and stayed in his uncle's house (Dr.Kraim Hedayat) for awhile. In 1934, he resigned from General Department of Commerce and commenced his work at Ministry Of Foreign Affairs; he resigned from Ministry Of Foreign Affairs in 1935, and in that year he was summoned by Police Investigation Department and interrogated for the context of the book "Mister Bow Wow." In 1936, he commenced working at General Department of Construction and traveled to India, he started learning "Pahlavi Language" with an Indian researcher and professor; Bahram Goor Anklesaria. In 1937, he returned back to Tehran, started working in Bank Melli Iran again, he resigned from there again in 1938, and started working at State Music Department and also cooperating with "Music Magazine." In 1940 he commenced his work at Fine Art Faculty of Tehran University as translator, and cooperating with "Sokhan Magazine" in 1943.He went to Tashkent by the invitation of The State University of Middle Asia in Uzbekistan in 1945, and also cooperated with "Payam e Now Magazine." In that year a ceremony for honoring Sadegh Hedayat was held in Iran and Soviet Union Cultural Society, in 1949.He was invited to participate in The World Congress of Peace but he could not attend because of his administrative problems. In 1950, he went to Paris and on April 8 1951, in that city, he committed suicide by gaz.He was 48 years old when got himself free from life pains, his grave was in Pere-la Chaise Cemetery in Paris. He spent all his life in his father's house.

A facsimile reprint of D.M. Madan's Complete Text of the Pahlavi Dinkard: Volume I, Books III - V. Kassock has photographed and cleaned the Pahlavi Dinkard into a legible copy for the Zoroastrian and scholar alike. It is also written as the Denkard or the Denkart. The main text is in Pahlavi/Middle Persian script.

Yezidis in Syria: Identity Building among a Double Minority traces the development of Yezidi identity on the margins of Syria's minority context. This little known group is connected to the community's main living area in northern Iraq, but evolved as a separate identity group in the context of Syria's colonial, national, and revolutionary history. Always on the bottom of the socio-economic hierarchy, the two sub-groups located in the Kurdagh and the Jezira experience a period of sociological and theological renewal in their quest for a recognized and protected status in the new Syria. In this book, Sebastian Maisel transmits and analyzes the Yezidi perspective on Syria's policies towards ethnic and religious minorities.

This is an insightful guide to the history, development and beliefs of this ancient religion, and its continuation as a lived religion today. The history of the development of Zoroastrianism spans over 3000 years, beginning in prehistory as an oral tradition, with roots in a common Indo-Iranian mythology. It then became established as part of an imperial Iranian ideology within an Ancient Near Eastern setting, and eventually emerged in variant forms in Iran, Central Asia and India in late antiquity. Zoroastrianism continues as a living faith for an estimated 150,000 adherents in the world today. Most Zoroastrians, if asked the question, 'In a nutshell, what do Zoroastrians believe?' would begin their answer with 'Good Thoughts, Good Words, Good Deeds'. "Zoroastrianism: A Guide for the Perplexed" takes this foundational trifold ethic to form the framework for discussing the ideological complexities and ethical underpinning of the religion; the current discussion concerning text and 'author'; and the practical outworking and historical impact of the religion. "Continuum's Guides for the Perplexed" are clear, concise and accessible introductions to thinkers, writers and subjects that students and readers can find especially challenging - or indeed downright bewildering. Concentrating specifically on what it is that makes the subject difficult to grasp, these books explain and explore key themes and ideas, guiding the reader towards a thorough understanding of demanding material.