Hintze, Almut. 2013. Perceptions of the Yasna Haptaŋhāiti. In: E. Pirart (ed.), Le sort des Gâthâs et autres études iraniennes in memoriam Jacques Duchesne-Guillemin (Acta Iranica 54), 53–73. Leuven – Paris – Walpole, MA: Peeters.
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Shenkar, Michael. 2013. A Sasanian chariot drawn by birds and the iconography of Sraosha. In Sergei Tokhtasev & Pavel Lurje (eds.), Commentationes Iranicae. Vladimiro f. Aaron Livschits nonagenario donum natalicium, 211–223. St. Petersburg: Nestor-Historia.
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Kellens, Jean. 2013. Le jour se lève à la fin de la Gâthâ Ahunauuaitī. Journal Asiatique 301(1). 53–84.
Cantera, Alberto. 2013. Talking with god: The Zoroastrian ham.paršti or intercalation ceremonies. Journal Asiatique 301(1). 85–138.
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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.
Jügel, Thomas. 2013. The verbal particle BE in Middle Persian. Münchener Studien zur Sprachwissenschaft 67(1). 29–56.
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The verbal particle BE in Middle Persian can be linked to three Old Iranian inputs: an adverb and an emphatic particle, both inherited from Proto-Indo-European, and an Old Iranian adverbial compound. After a short overview of previous studies, the use of various forms of BE in Middle Persian will be exemplified and the semantic and functional development will be discussed.
Morano, Enrico. 2013. On some recently found ostraca from Old Nisa. In Sergei Tokhtasev & Pavel Lurje (eds.), Commentationes Iranicae. Vladimiro f. Aaron Livschits nonagenario donum natalicium, 111–117. St. Petersburg: Nestor-Historia.
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de la Vaissière, Etienne. 2013. Iranian in Wusun? A tentative reinterpretation of the Kultobe inscriptions. In Sergei Tokhtasev & Pavel Lurje (eds.), Commentationes Iranicae. Vladimiro f. Aaron Livschits nonagenario donum natalicium, 320–325. St. Petersburg: Nestor-Historia.
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دریایی، تورج. ۱۳۹۲. سندیت تاریخی شاهنامه. در تورج دریایی، ناگفتههای امپراتوری ساسانیان (هزارههای دنیای باستان ۲)، ۹۱–۱۰۹. تهران.
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Daryaee, Touraj. 2013. Historiography in late antique Iran. In Ali Ansari (ed.), Perceptions of Iran: History, myths and nationalism from medieval Persia to the Islamic Republic, 65–76. London: I.B. Tauris.
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Secunda, Shai. 2014. The fractious eye: On the evil eye of menstruants in Zoroastrian tradition. Numen 61(1). 83–108.
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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.