Bibliographia Iranica

A predominantly bibliographic blog for Iranian Studies

Author: Arash Zeini

  • Weaponry and a healed wound from the Parthian era

    Weaponry and a healed wound from the Parthian era

    Eghdami, Mohammad Reza, Majid Gholamzadeh Roudbordeh & Meysam Navaeiyan. 2025. Weaponry and a healed wound from the Parthian era (247 BCE to 224 CE): Insights from the Liyarsangbon cemetery, Guilan, Iran. International Journal of Osteoarchaeology Early View. 1–9.

    The current research examines the health and medical treatment implications associated with an iron arrowhead found among the skeletal remains of an individual unearthed from the Parthian cemetery at Liyarsangbon, Iran. This site is dated to the period between 247 bc and ad 224, as determined through relative dating methods. Non-invasive testing methods, including XRF and Quantometer analysis, established the elemental composition of grave artifacts, while CT Hounsfield scans assessed damage around the arrowhead within the bone. The soil exhibited a pH level of 8.67, signifying its alkaline nature. Among the metallic residues surrounding the subject of investigation, iron was identified as the predominant metal, with average concentrations of 89.93 (XRF) and 90.93 (Quantometer). A Hounsfield unit measurement of 4000 suggested a metallic object within the bone. This study focuses on the production of iron artifacts and examines their practical effectiveness. The intricate design of the arrowhead, characterized by its sharp precision, underscores the advanced level of craftsmanship within the toolmaking industry and reflects a high degree of expertise in metallurgy. Its ability to penetrate deeply into the lateral condyle of the right tibia serves as a testament to the skill and technological sophistication involved in its creation. Conversely, the inability to remove the embedded arrowhead from the bone reveals the constraints and shortcomings in the surgical practices of this particular society, shedding light on the limitations of medical techniques during that era.

    Abstract

  • A Military Origin for New Persian?

    Vaissière, Étienne de La. 2025. A military origin for New Persian? Acta Orientalia Academiae Scientiarum Hungaricae. Akadémiai Kiadó 78(3). 471–489.

    The question of the transition from Middle Persian to New Persian has been hotly debated. This article attempts to answer two questions: who spoke New Persian before it was put into writing in the middle of the 9th c.? This social group is identified with the soldiers of the armies of Abū Muslim, i.e. peasants from Marw
    and their descendants. They came during one century to the forefront of Abbasid political and administrative life and imposed their specific dialect as a political language, in the shadow of Arabic. The second question is: what could have been the origins of the spoken language in the Marw oasis of the first half of the 8th c.? The article tries to demonstrate, on a much more tentative basis, that the demographic history of an oasis twice manned by soldiers from the South, first Middle Persian-speaking ones and then Arabic ones, both groups added to the local, Parthian-speaking population, is well reflected in the unique combination of
    Middle Persian, Arabic and Parthian characteristic of Early New Persian. Early New Persian is the language of 8th c. Marw, or more generally Outer Khurāsān. This Marw hypothesis, based on the presence of Parthian vocabulary, is however very cautious, as nothing is known of the grammar of spoken late Middle Persian and many of the linguistic differences between Middle and New Persian might have evolved separately in different historical processes.

    Abstract
  • The first Hyrcanian tiger?

    The first Hyrcanian tiger?

    Colburn, Henry P. 2025. The first Hyrcanian tiger? A unique figurine from Yarim Tepe, Iran. Anthropozoologica 60(10). 131–142.

    The article is also available here.

    Tigers (Panthera tigris Linnaeus, 1758) are rare in ancient art outside of India and Central Asia. In the Mediterranean world they were associated with the East, and all the danger and exoticism that it entailed, especially with the region of Hyrcania (modern Gorgan), on the southeastern coast of the Caspian Sea. In Iran itself they do not appear until the Sasanian Empire (c. 224-651 CE), and their appearance has been attributed to influence from Central Asia. However, a ceramic figurine of a tiger was excavated at Yarim Tepe in Golestan Province, Iran (in the region of Gorgan) in 1960. It is made of a ceramic fabric known to archaeologists as “Caspian Black-on-Red Ware”, and based on its occurrence at other sites in northeastern Iran such as Shah Tepe, Tureng Tepe and Tepe Hissar, this type of pottery, and the tiger itself, likely dates to c. 3500 to 3100 BCE. This would make it among the oldest depictions of a tiger in the ancient world and certainly the earliest in Iran. Although the exact purpose of the figurine is unknown, it must have played a role in the identities of the people living at Yarim Tepe. As such, it stands at the head of a long line of images of tigers in later Iranian art and literature.

    Abstract
  • Christian Slavery in Fars

    Christian Slavery in Fars

    Stadel, Seth M. 2025. The legal constructions of Christian slavery in Fars at the end of Late Antiquity. Journal of Late Antiquity 18(2). 401–422.

    In the seventh and eighth centuries, the Church of the East community in Fars (southwest Iran) slowly developed a distinctive identity in response to the political, religious, and cultural changes that transformed the region in the wake of the Arab conquest of Iran in the early to mid-seventh century. One facet of this emerging identity centered around the institution of slavery. The only known witnesses preserving details of the practice of Christian slavery in Fars are the lawbooks of Church of the East metropolitan bishops Simeon of Revardashir (mid-seventh century) and Isho‘bokht of Revardashir (late eighth century), each of whom produced their respective legal work for the Christian community in this region. This article examines the legal constructions of Christian slavery in Fars in the context of extant Sasanian slave laws and documentary evidence. It also discusses the extent to which these two metropolitan bishops developed Sasanian slave laws for the purpose of establishing legal boundaries that demarcated Christian slavery from non-Christian slavery in Fars, and it considers the probable reasons that motivated their production of slave regulations for Christians in this region at the end of Late Antiquity.

    Abstract
  • Persian Mazdaism in Cappadocia

    Persian Mazdaism in Cappadocia

    Fattori, Marco & Marco F. Ferrari. 2025. Zeus Pharnauas and Persian Mazdaism in Cappadocia. Iran 1–16.

    This article deals with the spread of Iranian religion in the western regions of the Achaemenid Empire by means of a combined analysis of historical and linguistic data. The core of the discussion is about the word Φαρνάουας, which appears as an epithet of Zeus in a Greek inscription from Roman Cappadocia. After showing, on linguistic grounds, that this epithet must have originated in the empire heartland during the Achaemenid period, some reflections are offered on the way by which Persian religious elements ended up in Cappadocia. In the framework of a survey of the traces of Iranian religion in Achaemenid and post-Achaemenid Cappadocia, another interesting point of contact between Cappadocia and the local cultic reality of Persia is pointed out – the female theonym *R̥tāna fravr̥tiš “Frauuaṣ̌i of the Righteous”, both attested in the Cappadocian calendar and the Elamite administrative documents from Persepolis.

  • Achaemenid Zoroastrian Echoes

    Achaemenid Zoroastrian Echoes

    Barnea, Gad. 2025. Some Achaemenid Zoroastrian echoes in early Yahwistic sources. Iran. 1–10.

    In her magnum opus, A History of Zoroastrianism, Mary Boyce perceptively noted that often, in the history of this Iranian religion, “developments within Iran itself have to be deduced from the ripples which they caused abroad”. This is certainly true of the history of Achaemenid-era Zoroastrianism, the characteristics (and in some circles even the existence) of which, continue to be a matter of debate even as more and more information regarding its possible features continues to emerge. This article aims to complement the current body of knowledge with data gathered from Yahwistic sources outside of Iran to enhance and solidify our understanding of Achaemenid-era Zoroastrianism and its contours. It reviews the current state of scholarship and the significant progress that has been made in the recent decades and studies some Zoroastrian/Avestan echoes preserved in Yahwistic sources in Upper Egypt, mostly at Elephantine, which provide first-hand documentation of Zoroastrian devotion.

    Abstract
  • Ahreman’s Ascent

    Ahreman’s Ascent

    Panaino, Antonio. 2025. Ahreman’s ascent and the direction of his primordial aggression. With an excursus about the cosmic egg (Publications d’Études Indo-Iraniennes 4). Strasbourg: Université de Strasbourg.

    This study analyses the problem of the trajectory taken by Ahreman during his aggression against the Good Creation. In the Pahlavi texts, this attack moves from the bottom of the universe to the top, passing throughout the intermediate void. This means that the heaven of the stars, pierced by the demonic army in the circumpolar area, was not spherical at that moment, and that the cosmos did not follow a homocentric model, or Ahreman, coming from the outer space, would have aggressed directly Ohrmazd, whose paradisiacal sphere would have been the most external one. Actually, the cosmos assumed a homocentric shape only after the aggression, and this shows that the Sasanian theologians mixed an earlier non spherical model with a later spherical one with contradictory results. Parallel problems emerge with reference to certain narrations concerning Ahreman’s expulsion from the lowest heaven, whose effects would have produced the transfer of the antagonist not out of the universe, but in a superior sphere. The present book discusses this and other uranographic problems in connection with the complex evolution of Zoroastrian cosmology since the Avestan period till the later phases, when the Mazdeans were living within a dominating Islamic cultural framework.

    Summary
  • 30 Years of “Iran and the Caucasus”: A Proud Milestone

    30 Years of “Iran and the Caucasus”: A Proud Milestone

    International Conference Dedicated to the 30th Anniversary of Iran and the Caucasus


    19-21 September, 2026
    Armenia

    The Editorial Board of Iran and the Caucasus, in collaboration with De Gruyter Brill, is pleased to announce an international conference marking the 30th anniversary of the journal’s founding.

    Since its inception in 1997, Iran and the Caucasus has emerged as a leading interdisciplinary platform for scholarly engagement with the diverse historical, linguistic, literary, folkloric, textual, religious, archaeological, economic, and political dimensions of Irano-Caucasica—an expansive geo-cultural region extending from Asia Minor to the Indian subcontinent, encompassing Central Asia, Afghanistan and other territories historically situated within Greater Iran’s political orbit, inhabited by Iranian peoples, or profoundly influenced by Iranian cultural traditions including Northern Pakistan and the North Caucasus.

    We extend a cordial invitation to scholars worldwide to contribute to this academic gathering by submitting papers that critically engage with the journal’s legacy, present original research consonant with its thematic scope, and articulate new analytical perspectives on the region’s historical trajectories, contemporary dynamics, and future perspectives.

    Publication

    Selected papers will be considered for publication, after undergoing peer review, in the journal Iran and the Caucasus or as a separate volume of the conference proceedings in the Series Iran and the Caucasus Monographs.

    Individual and Panel Presentation Format

    Abstract submissions must be anonymized and should not exceed 400 words. Submissions must be sent in both Word and PDF formats. A separate file should include the following information:

    • Full name(s)
    • Institutional affiliation(s)
    • Email address(es)
    • ORCID iD(s)

    This requirement also applies to panel proposals, which may include a maximum of four participants.

    All submissions will undergo blind peer review.

    • Keynote Speeches: 40 minutes, followed by 20 minutes of discussion
    • Individual Presentations: 20 minutes, followed by 10 minutes of discussion

    Working Language: English

    Conference Email Address: iranandthecaucasus30@gmail.com

    Important Dates

    • Abstract Submission Deadline: 31 March 2026
    • Notification of Acceptance: 30 April 2026
    • Registration: 30 June 2026

    Participation Fee

    The conference participation fee is EUR 400, which includes:

    • Accommodation;
    • Lunches and refreshments;
    • Two banquets (opening and closing) and one dinner;
    • A cultural programme during the conference;
    • Transportation from the conference venue to Yerevan.
  • Two articles by Arish Dastur

    Two articles by Arish Dastur

    Dastur, Arish. 2025. Imbued with the essence of the Gods: The intersection between Zoroastrian theology and the Old Avestan possessive adjectives derived from personal pronouns. Bulletin of SOAS, FirstView 1–34.

    The Gāϑās of Zaraϑuštra provide us with the Old Avestan attestations of the adjectives mauuaṇt-, ϑβāuuaṇt– and xšmāuuaṇt-/yūšmāuuaṇt-. The adjective mauuaṇt– occurs twice in the Gāϑās, while ϑβāuuaṇt– occurs five times and xšmāuuaṇt-/yūšmāuuaṇt– occurs seven times. Over the years, little effort has been put into studying the broader context in which these words are situated or into understanding the specific use and significance of these words in the Gāϑās. The basis for their translation has mostly been exogenous, with the early Avestan scholars using the readily available meanings of the Vedic equivalents mā́vat-, tvā́vat– and yuṣmā́vat– for this purpose. In contrast, this article endeavours to understand the meaning and significance of the words mauuaṇt-, ϑβāuuaṇt– and xšmāuuaṇt-/yūšmāuuaṇt– in the context of Zoroastrian theology. It further seeks to examine the morphological basis of their meaning, to offer updated translation options for them and to situate these updated translations into the Gāϑic stanzas in which they occur.

    Abstract

    Dastur, Arish. 2024. Contending for the cosmos: A Zoroastrian poet’s mysterious rival. Journal of the Royal Asiatic Society 34(1). 79–108.

    The ancient Zoroastrian hymn of worship dedicated to the frauuaṣ̌i-s (affirmative choices) of righteous mortals and divinities refers to an important discourse that takes place between an unnamed Zoroastrian poet-sage and his mysterious rival, named Gaōtəma. The figure of Gaōtəma has intrigued Avestan scholars through the years, but the significance and the implications of Gaōtəma’s identity, and of his presence in the hymn, has to date not been seriously studied. This article first examines the context in which Gaōtəma is presented in the hymn. Building upon this, it then evaluates four potential identities for Gaōtəma: Avestan, Turanian, Buddhist, and Vedic. Conducting a multidisciplinary and comparative assessment, the article eventually argues in favour of a Vedic identity for Gaōtəma, specifically that of a poet-sage who was a proponent of the Rig Vedic divinity Indra. This investigation into Gaōtəma’s identity concomitantly provides important perspectives on certain aspects of the Zoroastrian religion, and often in a comparative context.

    Abstract
  • Manichaeism: Encounters with Death

    Manichaeism: Encounters with Death

    Towers, Susanna. 2025. Manichaeism: Encounters with death. Studies in the material, spiritual and parabolic body (Studia Traditionis Theologiae 61). Turnhout: Brepols Publishers.

    Born in Persian Mesopotamia in the year 232 CE, the self-proclaimed prophet Mani promulgated a dualist faith that rapidly spread throughout the Roman Empire, Central Asia and China. This monograph comprises a series of studies of the Manichaean conceptualization of death and the afterlife in the context of Manichaean soteriology, eschatology and anthropology. Material, documentary and liturgical evidence is analysed to enrich knowledge of Manichaean funeral ritual and mourning practice. The book explores the thematic symbolism of the corpse in Manichaean parabolic literature, offering fresh interpretations and exploring the influence of Buddhist teachings on the impermanence of the body, karma and metempsychosis.

    Summary