Bibliographia Iranica

A predominantly bibliographic blog for Iranian Studies

Category: Articles

  • Judæo-Iranian Languages

    Torat Adonai, Constantinople: Eliezer ben Gershom Soncino, 1546 Detail. The right column contains Jacob Tavusi’s Judeo-Persian translation (BL Or. 70.c.10) © The British Library

    Borjian, Habib. 2015. Judeo-Iranian Languages. In Lily Kahn & Aaron D. Rubin (eds.), Handbook of Jewish Languages, 234–296. (Brill’s Handbooks in Linguistics). Leiden: Brill.

    Judeo-Iranian languages referring mostly to a group of Jewish variants of Iranian languages, many of them dialects of Persian, spoken or written with the Hebrew script by Jews in greater Iran over a period of more than a millennium. The corpus of Judeo-Iranian literature is very important for both linguistic and literary reasons, as it includes some of the earliest documents of New Persian, and because it constitutes a sizable literature written by Persian Jews.

     

    About the Handbook of Jewish Languages

    This Handbook of Jewish Languages is an introduction to the many languages used by Jews throughout history, including Yiddish, Judezmo (Ladino) , and Jewish varieties of Amharic, Arabic, Aramaic, Berber, English, French, Georgian, Greek, Hungarian, Iranian, Italian, Latin American Spanish, Malayalam, Occitan (Provençal), Portuguese, Russian, Swedish, Syriac, Turkic (Karaim and Krymchak), Turkish, and more. Chapters include historical and linguistic descriptions of each language, an overview of primary and secondary literature, and comprehensive bibliographies to aid further research. Many chapters also contain sample texts and images. This book is an unparalleled resource for anyone interested in Jewish languages, and will also be very useful for historical linguists, dialectologists, and scholars and students of minority or endangered languages.

    Habib Borjian is a scholar of Iranian lingustic, comparative historical philology and typology in Center for Iranian Studies at the  Columbia University as well as the senior assistant editor of Encyclopaedia Iranica.

  • Babylonian kingship in the Persian period

    Waerzeggers, Caroline. 2015. Babylonian Kingship in the Persian Period: Performance and Reception. In J. Stökl & C. Waerzeggers (eds.), Exile and Return: The Babylonian Context, 181-222. Berlin: De Gruyter.

    The Persian conquest of Babylon set in motion a chain of events that eventually led to the partial return of Judah’s exilic community and to the rebuilding of the temple of Jerusalem. Despite Cyrus’ prominent role in the biblical narrative  about these events – and despite the historical reality of Yehud’s place within the Persian Empire – the Hebrew Bible constructs the context of the return as a kingless arena which required a profound reworking and re-interpretation of the traditional alignments between the Davidic king and Yahweh.¹ In this paper, I will contextualize these reflections by asking how Babylonian audiences responded to their loss of indigenous kingship following the Persian conquest – for, even  though the institution of ‘King of Babylon’ with its rituals and symbols survived into the Persian period, there is evidence of profound change during the Empire’s two hundred years of existence. After an introduction, the first part of this paper deals with contemporary responses to Persian rule in Babylonia; the second part moves on to a discussion of the reception of Persian period kingship by later generations of Babylonians.

  • Achaemenid Religion

    Skjærvø, Prods Oktor. 2014. Achaemenid Religion. Religion Compass.  8(6), 175-187.

    Achaemenid religion” was the religion of the rulers of Iran in the second half of the first millennium BCE and the local form of Zoroastrianism, the ancient religion of the Iranians. The earliest form of Zoroastrianism is known from the Avesta, their sacred texts, which probably originated in the last half of the second and first half of the first millennium BCE, but were transmitted only orally until priests began writing them down in the seventh century. The “Achaemenid religion” is known from cuneiform inscriptions in the local Iranian language, Old Persian, and from tablets in Elamite found at Persepolis, as well as from other sources. It was a dualist religion, postulating the existence of good and evil from the beginning, as well as a polytheistic religion, but with one god, Ahura-Mazdā, outranking the others. Scholarly discussion has centered on the question whether the Achaemenids were real Zoroastrians, in the sense of following the reformed teachings of the historical Zarathustra. As the assumed historicity of Zarathustra and his reform are increasingly being questioned, scholars are now focusing on the interpretation of the inscriptions, notably from the point of view of the orality of Iranian traditions and their relationship with the Avesta, but also increasingly on the editing of the Elamite tablets and mining them for information.

  • Zoroastrian Embroidery

    Parsi Zoroastrian Embroidery © UNESCO Parzor
    Parsi Zoroastrian Embroidery © UNESCO Parzor

    Cama, Shernaz. 2014. Parsi Embroidery: An Intercultural Amalgam. In Zhao Feng, Marie-Louise Nosch & Lotika Varadarajan (eds.), Global Textile Encounters, 263–274. (Ancient Textiles Series). Oxford: Oxbow Books.

    From early history, textiles have woven together the tapestry of humanity. The Parsi Zoroastrians, now a tiny minority of under 65,000 individuals in India, have saved, in their cupboards and trunks, this proof of our world’s multicutural history. Cpmplex roots and routes lie behind what we call “Parsi Embroidery” today. The tradition grew  from Achaemenian Iran, travelled through the Silk Route into China and then came back with Indian and European influences, to its originators, the Parsi Zoroastrians of India.
    Shernaz Cama is asociate professor at Lady Shri Ram College, Delhi University, India.

  • Zoroastrian Manuscripts in Russia

    Kolesnikov, Aly Ivanovich. 2015. The Zoroastrian Manuscript in the Collection of the Institute of Oriental Manuscripts, RAS (Short Reference and Structure). Written Monuments of the Orient 1(1). 38–47.

    The article introduces unique Persian manuscripts in the collection of the IOM, RAS specially devoted to Zoroastrian matters. In short Zoroastrian scriptures composed in New Persian during the 12th–17th centuries, were not literal translations from the Pahlavi, but free interpretations of the old sources, adapted to the changing circumstances of life.

    The artcile is available to download here.

    Aly Ivanovich Kolesnikov is Leading Researcher at the Institute of Oriental Manuscripts, Russian Academy of Sciences.

  • Pahlavi Epistolary Formulae

    Chunakova, Olga Mikhailovna. 2015. Pahlavi Epistolary Formulae. Written Monuments of the Orient 1(1). 32–37.

    The paper focuses on the Pahlavi text dealing with the correct way to write letters published in: JAMASP-ASANA (ed.) 1913, 132–140. The text contains a series of formulae to be used in letters to various persons. The reading and interpretation of the formulae were translated differently by previous scholars. The key to the understanding of these formulae is the opposition of two terms—xwadāy and bandag—meaning the addressee and the sender of a letter. The constructions with an attribute compound and its synonym, and a determinative compound and its synonym following these two terms refer to the addressee and the sender respectively.

    The artcile is available to download here.

    Olga Mikhailovna Chunakova is Head of the Section of Middle Eastern Studies at the Institute of Oriental Manuscripts, Russian Academy of Sciences.

  • An Aramaic epigraph

    Azzoni, Annalisa & Matthew Stolper. 2015. From the Persepolis Fortification Archive Project, 5: The Aramaic Epigraph Ns(y)h on Elamite Persepolis Fortification Documents. Achaemenid Research on Texts and Archaeology (ARTA) 004. 1–88. – via Charles Jones.

    Persepolis Fortification tablets with cuneiform texts in Achaemenid Elamite sometimes also bear short texts in Aramaic script and language. The word ns(y)ḥ appears in more than a third of them, on documents produced in the latest attested stages of information handling that are represented by the excavated form of the Persepolis Fortification Archive. These notations, we propose, refer to a further stage, one that produced documents that are no longer extant.

  • Continuity and Change in Late Antique Iran: An Economic View of the Sasanians

    Rezakhani, Khodadad. 2015. Continuity and Change in Late Antique Iran: An Economic View of the Sasanians. International Journal of the Society of Iranian Archaeologists. 1 (2), 95-108.

    Ancient economy has commonly been studied in the context of commerce and trade, less attention being paid to the production side of the economy. Additionally, artificial periodizations based on political change, including the division of Near Eastern history to the pre-Islam and Islamic periods, has prevented historians from considering issues such as economic growth in the long term. The present paper, focusing on the production side of the Sasanian economy, tries to establish certain principles and introduce possible criteria to study the economic history of the Sasanians. Regions of Khuzistan and Tokharistan/Bactria provide useful examples and comparisons for illustrating some of the points.

  • Iranian Studies (vol. 48, issue 5)

    Iranian Studies (vol. 48, issue 5)

    Special Issue of Iranian Studies 48(5), edited by Stephanie Cronin and Edmund Herzig: Russian Orientalism to Soviet Iranology: The Persian-speaking world and its history through Russian eyes.

    This collection comprises a collective study of the genesis and development of Iranian Studies, or Iranology, in imperial Russia and subsequently in the Soviet Union. It takes as its specific point of departure the controversies regarding whether Russian, or post-1917 Soviet, scholars and administrators and the discourses they produced on the Persophone world were Orientalist in the sense made famous by Edward Said.

    Guest Editors’ Preface

  • Daēuuas vertreibende Worte

    Cantera, Alberto. 2015. Daēuuas vertreibende Worte: Die Läuterungsrituale in V9–12. In Philippe Swennen (ed.), Démons iraniens: actes du colloque international organisé à la Université de Liège les 5 et 6 février 2009 à l’occasion des 65 ans de Jean Kellens, 77–96. Liège: Presses Universitaires de Liège.

    Many Avestan texts are considered to have a great protective capacity against the daēuuas, especially the names of the Amәѕa Spәta, their Yašts and the Staota Yesniia (above all the Ahuna Vairiia). They are combined in different forms to provide bāǰ „prayers that accompany the ritual action“ and keep the daēuuas away from the ritual. Most ritual actions are accompanied by three bāǰ: one opening, one closing and one accompanying bāǰ. The use of such bāǰ is especially frequent in the purification rituals. V10 and 11 are examined under this perspective and it is concluded that V10 presents probably the alternative accompa­nying bāǰ for a baršnum-ceremony and V11 for a purification ritual for different elements.