This speculation is clearly a development of that which the Iranian cosmology has to tell about the battles between Ahura-Mazda and Angro-Mainyu (Ormuzd and Ahriman).
The Iranian optimism has been replaced here by a strong pessimism.
If, in the Gnostic systems, these become daemonic or semi-daemonic forces, this points to the fact that a stronger monotheistic religion (the Iranian) had gained the upper hand over the Babylonian, and had degraded its gods to daemons.
So far as we can see, on the other hand, Basilides appears actually to represent a further development of Iranian dualism, which later produced the religious system of Mani.
6,514,000 The interior or inland basins, including the lacustrine regions south of the Arctic watershed, the Gobi depression, Tibetan plateau, the Iranian (or Perso-Afghan) uplands, the Syro-Arabian inland basin, and that of Asia Minor, amount to 3,141,500 sq.
The former comprised several dynasties of mixed Turki and Iranian race, but was wanting in coherency.
The inhabitants of the Kura valley consist principally of Iranian Tates and Talyshes, of Armenians and Lesghians, with Russians, Jews and Arabs.
The Caucasian races (except the Gregorians), together with the Turks and Tatars, are Mussulmans of the Sunnite sect (2,021,300), and the Iranian races mostly Mussulmans of the Shiite sect (884, too).
It was inhabited by an Iranian tribe, the Parthava of the inscriptions of Darius; the correct Greek form is HapOvaioc. Parthia became a province of the Achaemenian and then of the Macedonian Empire.
When about 255 B.C. Diodotus had made himself king of Bactria and tried to expand his dominions, the chieftain of a tribe of Iranian nomads (Dahan Scyths) east of the Caspian, the Parni or Aparni, who bore the Persian name Arsaces, fled before him into Parthia.
They adopted the Iranian religion of Zoroaster (in the royal town Asaak an eternal fire was maintained), and " their language was a mixture of Scythian and Median " (i.e., Iranian).
" Parthians," a term transferred by Firdousi to the heroes of the old Iranian legend.
On entering *The fact that the Mitannians venerated Varuna, Indra, and the Asvins is important as showing that Iranian and Indian Aryans had not yet separated as late as 1400 B.C.
Even Iranian kings in the last century B.C. found pleasure in composing, or listening to, Greek tragedies, and Herod the Great kept Greek men of letters beside him and had spasmodic ambitions to make his mark as an orator or author (Nicol.
Iranian troops seem to have been employed on a large scale by the earlier Seleucids.
ZOROASTER, one of the great teachers of the East, the founder of what was the national religion of the Perso-Iranian people from the time of the Achaemenidae to the close of the Sassanian period.
Already in the later Avesta he has become a half-mythical figure, the last in the series of heroes of east Iranian legend, in the arrangement of which series priestly influence is unmistakably evident.
His doctrine was rooted in the old Iranian - or Aryan - folk-religion, of which we can only form an approximate representation by comparison with the religion of the Veda.
The newly discovered Hittite inscriptions have now thrown a welcome ray of light on the primitive Iranian creed (Ed.
In these inscriptions Mitra, Varuna, Indra and Nasatya are mentioned as deities of the Iranian kings of Mitani at the beginning of the 14th century - all of them names with which we are familiar from the Indian pantheon.
Other powers of light, such as Mitra the god of day (Iranian Mithra), survived unforgotten in popular belief till the later system incorporated them in the angelic body.
Zoroaster's teachings show him to have been a man of a highly speculative turn, faithful, however, with all his originality, to the Iranian national character.
According to later legend (Vd., 2, I), Ormazd at first wished to entrust this task to Yima (Jemshid), the ideal of an Iranian king.
We find in them the same beauties and the same defects that we observe in the production of the Iranian authors.
In the Avesta, after the separation of the Iranian stock from the Hindu and the rise of Zoroastrianism, which elevated Ormazd to the summit of the Persian theological system, his role was more distinct, though less important; between Ormazd, who reigned in eternal brightness, and Ahriman, whose realm was eternal darkness, he occupied an intermediate position as the greatest of the yazatas, beings created by Ormazd to aid in the destruction of evil and the administration of the world.
We saw the results of this in the 2009 Iranian protests, when these devices captured and relayed powerful, real-time images of events.