This volume presents for the first time a full collection of the personal names attested in Iranian sources of Manichaeism, an ancient dualistic and syncretistic world religion (3rd–14th century). This extremely heterogeneous corpus from the Central Asian Turfan oasis (Xinjiang, China) goes back to the golden age of Manichaeism in the Uygur steppe empire and the kingdom of Qočo (8th–11th century) but can be partly traced back to more ancient originals. It comprises ca. 4700 text fragments in Middle Persian, Parthian, Sogdian, Bactrian and New Persian written in Manichaean, Sogdian and Old Turkish runic scripts. The 766 entries contain Iranian, hybrid, and non-Iranian names, which reflect the ethnic and religious diversity of the peoples along the Silk Road. The name bearers are historical persons as well as fictitious characters from myth and literature. Obsolete and differing readings as well as “ghost names” are specifically marked. The presentation of the names follows the guidelines of the Iranisches Personennamenbuch. Each entry lists transliteration, transcription and all references of the name, including spelling variants, text duplicates and versions in other scripts or languages, followed by prosopographical data: titles, designations of offices or professions. Reference is made to indirect transmissions of the name (“Nebenüberlieferung”) in non-Iranian Manichaica, the writings of Arabic historians and in antiheretical Christian and Zoroastrian scriptures. At the end follows the morphological and etymological interpretation of the name. The explored material is displayed in detailed indexes. The volume is of special interest to specialists in Iranian studies, linguistics, religious studies and history.
This paper investigates the development of the Persian lexical verb dâštan ‘have’, which has grammaticalized into an auxiliary verb functioning primarily as a progressive aspect marker in durative situations, and which is currently developing into a prospective marker with achievement verbs. Possessive progressives are a cross-linguistic rarity and deserve attention. We suggest that the progressive function arose through context-induced reinterpretation based on metonymic relations. The resulting reinterpretation of dâštan ‘have’ to ‘ongoingness of a durative event’ represents a conceptual shift, in the form of metaphoric extension, from possessing a physical object to possessing the continuum of an action in a focal point of utterance. We will also illustrate that the progressive’s focus on subjective notions leads to its development as an expression of the speaker’s attitude that does not describe properties of a situation in the extralinguistic world but rather in the subjective conceptualization of the speaker. The auxiliation process of dâštan ‘have’ in Persian will be analyzed based on the Auxiliation Dimensions Model proposed by Davari and Naghzguy-Kohan (forthcoming), which focuses on the force, the source and the degree of auxiliation. We also point out that these changes are in tune with the overall directionality of semantic change in grammaticalization according to Narrog (2012), namely, increase in speaker-orientation.
Agostini, Domenico. 2017. Their evil rule must end! A commentary on the Iranian Bundahišn 33:17–28. In Hagit Amirav, Emmanouela Grypeou and Guy Stroumsa (eds.), Apocalypticism and eschatology in late antiquity: Encounters in the Abrahamic religions, 6th–8th Centuries, 21–41. Leuven: Peeters Publishers.
The Khwadāynāmag is often conceived of as a large book of stories, comparable to Firdawsī’s Shāhnāme, but Hämeen-Anttila convincingly shows that it was a concise and dry chronicle. He also studies the lost Arabic translations of the book, which turn out to be fewer than hitherto thought, as well as the sources of Firdawsī’s Shāhnāme, showing that the latter was only remotely related to the Khwadāynāmag. It also becomes clear that there were no separate “priestly” and “royal” Khwadāynāmags.
صادق هدایت. ۱۳۹۶. رهآورد هند: برگردان هفت متنِ پهلوی به فارسی. تهران: کتاب کوله پشتی. بهکوشش: خسرو كيانراد.
سفر صادق هدایت به هند و اقامتش در بمبئی که حدود یک سال (١٣١٥-١٣١٦خ.) به طول انجامید، بهجز انتشار رمان «بوفکور» دستاورد دیگری نیز برای او بههمراه داشت و آن فراگیری زبان و خط پهلوی و ترجمهی چند متن از پهلوی به فارسی بود. برخی از این متون در هند و برخی در بازگشت به ایران ترجمه و در قالب کتابها و مقالات پراکندهای منتشر شدند. چندی از این ترجمهها امروزه نایابند و در دسترس نیستند. از آنجا که سالهای زیادی از ترجمههای هدایت میگذرد و در این مدت دانشمندان و زبانشناسان دیگری هم به سراغ این متون رفتهاند، در مقدمهی کتاب حاضر ضمن اشاره به دیگر ترجمهها و پژوهشهای صورت گرفته، خوانش هدایت در برخی موارد ازجمله اصطلاحات، اسامی خاص جغرافیایی و اشخاص مورد بررسی قرارگرفته و گاه پیشنهادهایی مطرح شده است.
عناوین این متون که در کتاب حاضر برای نخستینبار بهصورت یکجا و در مجموعهای مستقل گردآمدهاند عبارتند از: «گجسته ابالیش»، «زندِ وهومنیسن»، «شهرستانهای ایران»، «کارنامهی اردشیرِپاپکان»، «گزارش گمانشکن»، «یادگار جاماسپ»، «آمدن شاه بهرامِ ورجاوند».
Hedayat, Sadeq. 2018. Rahāvard-e Hend. Edited by Khosro Kiyanrad. Tehran: Ketab-e KoolehPoshti.
Weber, Dieter. 2018. Three Pahlavi papyri revisited. Sasanika Papyrological Studies , No. 2.
Weber revisits three Pahlavi papyri from the period of Sasanian occupation of Egypt (619–628 CE).
Zeini, Arash. 2018. Middle Persian papyri, ostraca and parchments: An introduction. Sasanika Papyrological Studies , No. 1.
This essay discusses the state of Middle Persian papyrological, ostraca and parchments studies since its beginning to the present. Dr. Zeini presents a history of the discovery of the Sasanian papyri from Egypt in the nineteenth century, to the new archival finds on the Iranian Plateau which sheds light on the legal and economic history of late antique Iran.
This introductory article is the first issue in the newly launched Sasanika Papyrological Studies and will be followed by a revision of three papyri by Dieter Weber.
This volume is the fruit of a longstanding collaboration in the field of textile terminologies. Since 2005, Cécile Michel and Marie-Louise Nosch have collaborated on numerous academic activities – joint teaching, lectures at conferences, experimental workshops, co-publishing and co-editing. The second conference on textile terminology was held in June 2014 at the University of Copenhagen. Around 50 experts from the fields of Ancient History, Indo-European Studies, Semitic Philology, Assyriology, Classical Archaeology, and Terminology from twelve different countries came together at the Centre for Textile Research, to discuss textile terminology, semantic fields of clothing and technology, loan words, and developments of textile terms in Antiquity.
- Andrés-Toledo, Miguel Ángel. 2017. Sasanian Exegesis of Avestan Textile Terms. Pp. 397-403.
- König, Götz. 2017. Zur Bekleidung der Krieger im Avesta: Rüstung und magischer Schmuck. Pp. 383-396.
Korn, Agnes & Georg Warning. 2017. Armenian karmir, Sogdian karmīr ‘red’, Hebrew karmīl and the Armenian Scale Insect Dye in Antiquity. PP. 173-187.
Müller-Kessler, Christa. 2017. A Trilingual Pharmaceutical Lexical List: Greek – Aramaic – Middle Persian. Le Muséon 130(1–2). 31–69.
This trilingual plant list in Greek, Aramaic, and Middle Persian (Pahlavi) is a late copy in the Aramaic square script from the Cairo Genizah of the ninth or tenth centuries with randomly applied Palestinian vocalisation (T-S K14.22). It is the second example of a trilingual lexical list, containing plant names after Barhebraeus’ plant list in the Menārath Kudhshē. The origin of the Vorlage speaks for Jundishapur as its place of completion, and Syriac used for the Aramaic glosses, since this fragment shows a number of Syriac calques, especially particles, which came in through the translation from one Aramaic dialect into another. This unique text source demonstrates again how closely interlinked Greek, Aramaic, and Middle Iranian were in Late Antiquity, despite the loss of most of the text material from this famous academy of medical studies. What this list makes also so valuable is the application of the grades of the plants’ effect that go back to Galen, as can be found in the remnant Syriac manuscript Mingana Syr. 661.
Azarnouche, Samra. 2016. “Le loup dans l’Iran ancien. Entre mythe, réalité et exégèse zoroastrienne”, Anthropology of the Middle East 11(1): 1–19.
How did ancient Iranian religion represent the wolf? Between the mythological data, the realities of the agro-pastoral world, and the symbolism of exegetical tradition, Late Antique Zoroastrianism considered the wolf as primarily a species to kill. In reality, much more than the Canis lupus hides behind the word ‘wolf ’ (Middle Persian gurg), including most nocturnal predators but also devastating illnesses, a monster whom the Savior will destroy at the end of time, and finally heretics who renounce or deform the Good Religion. However, this negative image is nuanced by the recognition of the strong ties between the she-wolf and wolf cubs, both in texts where the protective qualities of this large predator are evoked, and in iconography, namely magic seals, where one finds the image of the nourishing she-wolf, perhaps connected to perinatal magic.