A thorough examination of the structure of one of the parables in the ŠGW. Sam’s comparison with examples from the Rabbinic literature is illuminating.
Thrope, Samuel. 2013. Zoroastrian exegetical parables in the Škand Gumānīg Wizār. Iran and the Caucasus 17. 253-274.
Read the article here. Abstract:
The parable has received little attention as a form in Zoroastrian Pahlavi literature. Taking a first step to correct this deficit, this article examines an extended parable that appears in the Škand Gumānīg Wizār, the ninth century theological and political treatise. The parable likens Ohramzd’s conflict with Ahriman and his creation of the world to a gardener’s attempt to keep hungry vermin from his garden by means of a trap. Borrowing tools developed in the study of rabbinic exegetical parables and poetics, the article argues that the garden parable not only aims to make a theological point as part of its immediate context in the Škand Gumānīg Wizār, but also it itself is an interpretation of the Zoroastrian account of creation. The article shows how the parable reinterprets inconsistencies and contradictions in that cosmogony, relating to the account of creation just as rabbinic parables relate to the gaps in canonical, biblical narratives.
Hintze, Almut. 2014. Monotheism the Zoroastrian Way. Journal of the Royal Asiatic Society 24(2). 225–249.
Read the article here. Abstract:
This article examines seemingly monotheistic, polytheistic and dualistic features of Zoroastrianism from the point of view of the Zoroastrian creation myth. Exploring the personality of the principal deity, Ahura Mazdā, the origin of the spiritual and material worlds and the worship of the Yazatas, it is argued that Zoroastrianism has its own particular form of monotheism.
1. Mythical kings, empire and multiculturalism: The case of the Achaemenids
The Achaemenids (550–330 BCE) ruled over a vast and multicultural empire, encompassing numerous indigenous and conquered traditions. How did these various groups co-exist in the administration of the empire and influence Achaemenid ideals of kingship? This lecture will explore relevant Zoroastrian topoi and examine their afterlife in the Achaemenid era.
Speaker: Arash Zeini
Where: University of St Andrews, School of Classics, Swallowgate, S11.
When: 30 April 2014, 17:30.
Azarnouche, Samra. 2013. La terminologie normative de l’enseignement zoroastrien. Studia Iranica 42(2). 163–194.
The abstract and the article are available here.
Since orality holds a prominent role in the religious culture of Zoroastrianism, we are not surprised to find direct allusions to this means of transmission within the textual corpus itself (liturgical and theological texts). Unfortunately not much is known about the teaching methods that teachers employed to train their disciples in priesthood. The sole exception lies in a few recurring expressions — around ten — that the Zoroastrian literature in Middle Persian/Pahlavi has handed down to us. Among this normative terminology that primarily relates to the mnemonic learning of sacred texts (hymns and prayers of the Avesta), four technical terms will be discussed here: ōšmurišn, dranjišn, warm kardan and xwastan. As this semantic analysis will show, these terms describe various stages of recalling the chapters of a prayer, recitation and memorization practices, and finally the achievement of a uniform recitation.
Raffaelli, Enrico. 2014. The Sih-Rozag in Zoroastrianism: A textual and historico-religious analysis. Routledge.
For details, see here. Abstract:
Focusing on the Avestan and Pahlavi versions of the Sih-rozag, a text worshipping Zoroastrian divine entities, this book explores the spiritual principles and physical realities associated with them.
Cantera, Alberto. 2013. Talking with god: The Zoroastrian ham.paršti or intercalation ceremonies. Journal Asiatique 301(1). 85–138.
Read the article here or here. Abstract:
Among the different variants of the Zoroastrian long liturgy attested in the manuscripts we find two in which a coherent text in Young Avestan is divided into sections that are intercalated between the central part of this ceremony, the recitation of the Old Avestan texts. They are the Widēwdād and Wištāsp Yašt ceremonies. Usually they are considered late compositions in which the long liturgy has been extended artificially through the intercalation of of already exiting Young Avestan texts without any relationship to the Old Avestan texts they accompany. Actually, these intercalation ceremonies reflect a ritual that is as old as the version of the long liturgy we know. The journey of the sacrifiants to the hereafter during the recitation of the Old Avestan texts made possible an encounter and an interview with god. The questions and, above all, Ahura Mazdā’s answers are reproduced live in the sacrifice. Thus, all Young Avestan texts belonging to the frašna-genre that is consisting of Zaraθuštra’s questions and Ahura Mazdā’s answers have been composed probably for being intercalated between the Old Avestan texts in the Zoroastrian long liturgy.
Secunda, Shai. 2014. The fractious eye: On the evil eye of menstruants in Zoroastrian tradition. Numen 61(1). 83–108.
Read the article here. Abstract:
Like all religions, Zoroastrianism evolved, and its rich textual record provides us with the material to trace some of its developments across the centuries. This article attempts to reconstruct an ancient Iranian myth preserved in Zoroastrian tradition about the dangerous powers of the gaze of menstruating women, and traces its development as it grows out of the Avesta and interacts with Western philosophical traditions in the Middle Persian writings of late antiquity and the early middle ages.
Stausberg, Michael & Anna Tessmann. 2013. The appropriation of a religion: The case of Zoroastrianism in contemporary Russia. Culture and Religion 14 (4). 445–462.
Read the article here.
متن نسخهی فارسی مصاحبه من با دکتر ستوارت دربارهی نمایشگاه شعلهی جاویدان را اینجا بخوانید.
I found Prof. Macuch’s lecture at the FAMES, entitled Kinship Ties and Fictive Alliances in Sasanian Law, very engaging. The lecture was in two parts. First, she gave an overview of the Sasanian interpretation of kinship and discussed wealth, property management and inheritance. In the clearly structured introduction she defined the various models of matrimony such as fully qualified marriage, proxy, temporary and fictive marriages and their purposes. In the shorter second part she interpreted the social purpose of these legal institutions. She argued that the complex Sasanian legal system was carried by the Zoroastrian clergy and served to protect the elites’ wealth, preventing it from passing to commoners. In her view, the protection of wealth in this manner resulted in a two class society with a severe imbalance of wealth. She closed her lecture with the suggestion that this imbalance of wealth may have contributed to the collapse of the Sasanian Empire in the wake of the Islamic conquests.