 Suhrawardi also appeals to ancient Zoroastrian motifs, terminology and mythical figures, even Mazdean theology, for example, in his Invocations and Prayers (Suh. 1976; Mo‘in 1950; cf. Gaffari 2001, 375–85; see the occult and devotional works unearthed by Walbridge 2011). For some, his appeal to angels as embodiments of intellective light principles has been likened to ancient Zoroastrian (Corbin 1971, 111–3, 124–5) or Mazdean (Nasr 1964, 71) angelology; for others, it echoes the angels found in Abu al-Barakat al-Baghdadi’s al-Mu‘tabar (What Has Been Established Through Personal Reflection) (1939, vol. 2, 157; cf. Pines 1979, 253–5), the latter being devoid of any ancient Persian symbolism. Without any clear historical filiations to particular textual traditions, one can only rely on Suhrawardi’s own claims to have intended to provide a synthesis of those ancient Western and Eastern intellectual traditions. 