The Xorde Avesta is considered a collection of shorter Zoroastrian liturgies. Until recently, neither the architecture of the manuscripts in which the Xorde Avesta was handed down was analyzed in detail, nor was the relationship between manuscript and practice adequately described. This article develops the thesis that the representation of the Xorde Avesta in manuscripts and liturgical practice can be understood from the point of a ritual structuring of circular units of time.
In the early twentieth century, an esoteric interpretation of Zoroastrianism known as Ilme kṣnum became popular among the Parsis of India. Although research on the subject is scant, most scholars suggest that Ilme kṣnum draws largely upon the ideas promoted by the Theosophical Society in India. By examining primary sources in Gujarati, the present article illustrates the interpretation of the Zoroastrian cosmology proposed by Ilme kṣnum. Through a comparative analysis of its main concepts and terms, Ilme kṣnum is historicized in the context of the relations of the Parsi community with the Persianate and Western worlds. By framing Ilme kṣnum as a reconciliation between Persianate and Western forms of knowledge, the present article looks at historical entanglements as resources for the Parsi quest for religious authenticity, placing Zoroastrianism in global religious history.
The Abstract
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The question of the Yahwistic identity – especially at Elephantine – has seen a resurgence of scholarly attention in recent years, which has highlighted the complexity of this issue. This article offers a new analysis showing that, already in the Achaemenid period, by the fifth century BCE, the Yhwdy label was, contrary to scholarly consensus, an ethno-religious identifier that defined all believers in Yhw – not just those from Yhwd. The identity of the Elephantine Yahwists within this overarching Yhwdy identity was modulated by their identification as ʾrmy – an attribute unique to that community.
The Sasanian Empire (224–642 CE) was the last great Iranian empire to rule overWestern Asia before the coming of Islam. The empire was founded when Ardaxšīr I (r. 224 – ca. 242), a local ruler of Pārs and vassal to the Parthian king of kings, revolted from his overlord, Ardawān IV, defeating and killing him in the Battleof Hormozgān. Ending five centuries of Arsacid rule, Ardaxšīr I quickly took control of the Iranian plateau and Mesopotamia, expanding the empire and soon bringing him into conflict with the Romans. His son and successor Šābuhr I (r. 242–272) expanded the empire eastward into Northern India at the expense of the Kushan Empire and westward into Roman territory, raiding several importantRoman cities and deporting their inhabitants, including those of Antioch. By the late-sixth century CE the Sasanians had forged a centralized empire from theParthian Empire’s heterogenous network of crown lands, client kingdoms, semi-autonomous city-states, and aristocratic estates. Despite setbacks, the new powerful empire succeeded in contending with and often defeating the economic and military might of the Roman Empire, while resisting the military pressures of the steppe, and harnessing the economic forces of Eurasian trade. With mercantile networks that extended from the Persian Gulf to the South China Sea, the Empire of the Iranians exercised power over Mesopotamia, Iran, portions of the Caucasus,South and Central Asia, and briefly Egypt, Anatolia and even to the walls of Constantinople during the empire’s final apogee under Husraw II (r. 590–628). Over the course of late antiquity, Sasanian art, architecture, and court culture created a new dominant global aristocratic common culture in western Eurasia, beguiling theirRoman, South Asian, and Chinese contemporaries, and deeply imprinted the later Islamic world.
This chapter is available as an open access publication.
Middle Persian translations and interpretations of Avestan texts employ the word īšt in the translation of the Avestan ī̆šti- “capability, capacity, competence”. The word became a vocabulary item in the Middle Persian corpus. It seems to be a calque of its Avestan counterpart. The Avestan ī̆šti- has presented challenges in the Avesta scholarship and is translated with words from different semantic domains. This article discusses the definition of Avestan ī̆šti- and how it is reinterpreted and understood in the Middle Persian translations. It is argued here that Av. ī̆šti- refers to “capability, capacity, and competence”. However, it is understood and interpreted in the MP texts as “wealth, property”, “remuneration”, or “reward”. It is sometimes translated to a verb form from xwāstan “desire, want”.
This article proposes a new etymology for the Nuristani word family of Katë lod ~ lot, Nuristani Kalasha lād, etc. It is argued that these are best understood as early borrowings from Bactrian λαδο “law”.
Michel Foucault’s return to classical antiquity at the end of his career coincides with a turn away from institutional critique and a return to Kant. This is no coincidence. Foucault’s Introduction to Kant’s “Anthropology” (1961) completely anticipates his approach to ancient subject formations, which reflects Kant’s theory of the liberal, self-enterprising, and enlightened subject as this is outlined in Foucault’s “What Is Enlightenment?” (1984) and elsewhere. Foucault’s final studies surface isolated, private, and autonomous subjects who are at once premodern, proto-Christian, and uncannily modern. Fashioned by ascetic and aesthetic models of self-care, they testify to “a genealogy of the modern subject.”
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In this article it is argued that the Old Persian inscriptions labelled AmH, AsH, D2Ha, D2Hb, A2Hc and A1I are all modern forgeries, whose production was inspired by the discovery of the genuine inscription DHa, published in 1926. First, an overview of the known information concerning the alleged finding of these objects is offered, pointing out that all the previous attempts to provide a historically plausible reconstruction of their original location and function are unconvincing or selfcontradictory. Subsequently, it is shown that all these inscriptions share some palaeographic features which are otherwise unattested in the corpus of authentic Old Persian inscriptions. Instead, these features only appear in some modern manuals available to the public in the years when these objects were reportedly found, which constitutes crucial evidence against their authenticity.
The original publication can be accessed via this DOI.
This study publishes a first edition of a newly-discovered Middle Persian document located in a private collection but stemming from the area of Hastijan, Iran. It is related to the ‘Pahlavi Archive’, the majority of which is held in the Bancroft Library of the University of California, Berkeley, and the contents concern the family of a certain Farroxzād, mentioned in several other documents in the archive.
This article presents some new philological observations on three Achaemenid texts from Susa (DSe, DSi, A2Se) based on a new inspection of the inscriptions. These include the edition of previously unpublished fragments and the attribution of previously misplaced fragments to the texts under examination. For each inscription, a brief epigraphic, philological and linguistic commentary is provided.
