Kellens, Jean. 2013. Le jour se lève à la fin de la Gâthâ Ahunauuaitī. Journal Asiatique 301(1). 53–84.
Category: Articles
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Talking with god
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.
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The verbal particle BE in Middle Persian
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.
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Ostraca from Old Nisa
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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Iranian in Wusun?
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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سندیت تاریخی شاهنامه
دریایی، تورج. ۱۳۹۲. سندیت تاریخی شاهنامه. در تورج دریایی، ناگفتههای امپراتوری ساسانیان (هزارههای دنیای باستان ۲)، ۹۱–۱۰۹. تهران.
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Historiography in late antique Iran
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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The fractious eye
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.
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Appropriation of a religion
Stausberg, Michael & Anna Tessmann. 2013. The appropriation of a religion: The case of Zoroastrianism in contemporary Russia. Culture and Religion 14 (4). 445–462.
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A goddess or a queen?
Shenkar, Michael. 2013. A goddess or a queen? On the interpretation of the female figure on the relief of Narseh at Naqš-e Rostam (in Russian). In Scripta Antiqua, vol. 3: Edward Rtveladze felicitation volume. Moscow.
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The article offers a reassessment of the identity of the female figure found on the relief of the Sasanian king Narseh at Naqš-e Rostam. Based on iconographic analysis of the relief and discussion of the arguments put forward by A. Sh. Shahbazi and U. Weber, it is concluded that the figure is not a queen but rather a goddess. She is most probably to be identified with the goddess Anāhitā, to whom Narseh was perhaps personally devoted. This discussion is followed by a critical examination of the pictorial representations of Anāhitā in the pre-Islamic Iranian world. It is emphasized that Anāhitā was a western Iranian goddess whose worship was probably imported to Bactria after this part of the eastern Iranian world came under the rule of the Sasanian kings.