Bibliographia Iranica

A predominantly bibliographic blog for Iranian Studies

  • Sūtkar-Nask and Varštmānsar-Nask from Dēnkard 9

    Tafażżolī, Aḥmad. 1398 š [2019]. Taṣḥīḥ-o tarǧome-ye Sutgar nask va Varšt-mānsar nask az Dēnkard-e 9 va sanǧeš-e in do nask bā matnhā-ye avestāʾi [An Edition and Translation of Sūtkar-Nask and Varštmānsar-Nask from Dēnkard 9 in comparison with the Avestan texts]. (Ed.) Žāle Āmuzgār. Tehran: Center for the Great Islamic Encyclopedia.

    The Middle Persian Dēnkard “Acts of the religion” is a summary of 10th-century Zoroastrian knowledge of religion, considered as the “Mazdean encyclopedia”. It is divided into nine books of which, the first two and the beginning of the third are lost. The Book IX of Dēnkard consists commentaries on the three great Mazdean prayers: Ahunwar, Ašem vohū, and Yeŋ́hē hātąm from the gathic nasks of Sūtkar, Varštmānsar, and Bagnasks. Tafażżolī’s edition comprises the first two nasks, which are of mythical and historical contents.

    Aḥmad Tafażżolī (1316 š/1937-1375 š/1997) was a prominent scholar and philologist in the field of Middle Iranian studies. His works deal with lexicography and the edition of Middle Persian (Pahlavi) texts and Iranian mythology, most of which, regretfully now lost. This volume is his for the first time postmortemously published doctoral thesis in ancient Iranian languages, defended on 1965 under the direction of Ṣādeq Kiā at the Tehran University. Furthermore he left nearly a dozen books, more than a hundred articles, and many book reviews, which those in Persian are also recently publihsed in The Collected Writings of Ahmad Tafazzoli.



  • The Collected Writings of Ahmad Tafazzoli

    Tafażżolī, Aḥmad. 1398 š [2019]. Maqālāt-e Aḥmad Tafażżolī [The collected writings of Ahmad Tafazzoli]. (Ed.) Žāle Āmuzgār. Tehran: Toos Publications.

    The collection includes Aḥmad Tafażżolī’s published Persian scholorly articles on various subjects of ancient and middle Iranian studies, Iranian philology as well as Zoroastrian studies in two sections and 472 pages. The first sections comprises 55 articles and the second section is devoted to his reviews and contains 19 reviews and critical seurvays, edited by Zhaleh Amuzgar.

    Aḥmad Tafażżolī (1316 š/1937-1375 š/1997) was a prominent scholar and philologist in the field of Middle Iranian studies. His works deal with lexicography and the edition of Middle Persian (Pahlavi) texts and Iranian mythology, most of which, regretfully now lost. His doctoral dissertation on Dēnkard IX is published recently posthumously. He left nearly a dozen books, more than a hundred articles, and many book reviews, which those in Persian are gathered and edited in this volume.

    The table of contents of this volume can be seen here.

  • The Cult of the “Eternal” Fire in the Rituals in Avesta

    Cantera, Alberto. 2019. Fire, the greatest god (ātarš … mazišta yazata). The cult of the “eternal” fire in the rituals in Avestan. Indo-Iranian Journal 62(1), 19–61.

    The following paper is concerned with a comparison between the Vedic hymn RV VII 55 and the Vīdēvdād chapter XVIII 16. It is argued that little lullaby-themes, aimed at quieting men as well as animals, have come to be included into sacral and religious texts from popular sources (e.g. magical charms to be performed on sleepless babies), revealing Proto-Indo-European formulae and stylistic patterns that can be reconstructed. A Hittite text and some fragments of Greek poems by Simonides and Alcman are also included in the list of the passages to be compared.

  • STUDIA IRANICA 47(1)

    The first issue of Studia Iranica 47 (2018) has been published. For a table of contents and access to individual articles, see below or visit this page.

  • L’Orient est son jardin

    Gondet, Sébastien & Ernie Haerinck (eds.). 2018. L’Orient est son jardin: Hommage à Rémy Boucharlat (Acta Iranica 58). Leuven: Peeters.

    Le présent volume regroupe 36 articles signés par 49 auteurs et rédigés en hommage à la carrière de Rémy Boucharlat, directeur de recherche émérite au CNRS et spécialiste de l’archéologie du monde iranien et des pourtours du Golfe Persique. Ses nombreuses et importantes contributions ont servi de point d’appui aux spécialistes réunis ici (archéologues, historiens, épigraphistes et historiens de l’art) pour traiter de l’archéologie et de l’histoire des civilisations qui se sont succédé dans cette vaste aire géographique, entre le premier millénaire avant notre ère et le premier millénaire après. Une grande partie des contributions traite de l’archéologie de l’Iran et plus particulièrement de l’époque achéménide qui, depuis ses premières recherches à Suse au cours des années 1970, fait l’objet d’un intérêt constant de la part de Rémy Boucharlat. Les périodes plus anciennes, de l’âge du Fer, et plus récentes, parthes et sassanides, sont également abordées. L’ensemble des articles témoigne de la richesse des thématiques et des terrains que Rémy Boucharlat a explorés, et continue à explorer, ainsi que d’une démarche d’étude des sociétés orientales passées résolument pluridisciplinaire dont il est un des principaux moteurs.

  • Khargāh and Other Terms for Tents in Firdawsī’s Shāh-nāmah

    Durand-Guédy, David. 2018. Khargāh and other terms for tents in Firdawsī’s Shāh-nāmah. Iranian Studies 51(6), 819–849.

    This article aims to contribute to the wider debate on the historicity of the Shāh-nāmahby focusing on the way Firdawsī uses the word khargāh. The word, which is first attested in Rūdakī poetry, has not been dealt with adequately in previous scholarship dedicated to the Shāh-nāmah. An analysis of all the occurrences in the text provides results consistent with those obtained from contemporary sources: the khargāhappeared in Central Asia (here, Tūrān); it was the standard dwelling of Turkic-speaking pastoral nomads (here, Tūrānians), whatever their social rank; and it was adopted later as a status symbol by non-Turkish elites (here, during Kay-Khusraw’s reign). In Firdawsī’s Shāh-nāmah khargāh should therefore also be understood as the type of framed tent known as “trellis tent” (the so-called yurt).

  • The Persianate World: The Frontiers of a Eurasian Lingua Franca


    Green, Nile (ed.). 2019. The Persianate world: The frontiers of a Eurasian lingua franca. Oakland, California: University of California Press.

    Persian is one of the great lingua francas of world history. Yet despite its recognition as a shared language across the Islamic world and beyond, its scope, impact, and mechanisms remain underexplored. A world historical inquiry into pre-modern cosmopolitanism, The Persianate World traces the reach and limits of Persian as a Eurasian language in a comprehensive survey of its geographical, literary, and social frontiers. From Siberia to Southeast Asia, and between London and Beijing, this book shows how Persian gained, maintained, and finally surrendered its status to imperial and vernacular competitors. Fourteen essays trace Persian’s interactions with Bengali, Chinese, Turkic, Punjabi, and other languages to identify the forces that extended “Persographia,” the domain of written Persian. Spanning the ages of expansion and contraction, The Persianate World offers a critical survey of both the supports and constraints of one of history’s key languages of global exchange.


  • Middle Persian and Parthian hymns in the Turfan Collection

    Leurini, Claudia. 2017. Hymns in honour of the hierarchy and community, installation hymns and hymns in honour of Church leaders and Patrons. Middle Persian and Parthian hymns in the Turfan Collection. Turnhout: Brepols Publishers.

    This volume presents texts in the Iranian languages, Middle Persian and Parthian, preserved in the Berlin Turfan Collection. These hymns are predominantly in Middle Persian. They were identified by M. Boyce in the registers of her Catalogue of the Iranian Manuscripts in Manichaean Scripts in the German Turfan Collection as “Hymns in Honour of the Hierarchy” and “Installation Hymns, Hymns in Honour of Church Leaders and Patrons”. Few of the fragments have been published, and mainly in editions dating back to the time of their discovery. New and updated readings, transliterations, translations into English, notes and commentaries are provided here for all the fragments identified by Boyce. The Introduction provides a description of the main features of the hymns to the Manichaean elect hierarchy, to the local hierarchies, and to the hierarchies of the Hearers, as well as of the installation hymns, and those in honour of high clerics and lay patrons. Reflections are provided on the use of cryptography in the Manichaean texts in Manichaean script, and about the learning habits inside scriptoria in Manichaean monasteries in Central Asia, the existence of which has long been suspected. The volume contains a complete glossary and bibliography, as well as facsimiles of joined fragments.

    Source: Hymns in Honour of the Hierarchy and Community, Installation Hymns and Hymns in Honour of Church Leaders and Patrons

  • Irano-Judaica VII

    Rubanovich, Julia & Geoffrey Herman (eds.). 2019. Irano-Judaica VII: Studies Relating to Jewish Contacts with Persian Culture throughout the Ages. Vol. VII. Jerusalem: Ben-Zvi Institute for the Study of Jewish Communities in the East.
    The volume includes twenty-three papers, arranged in five thematic parts, which reflect the variety of subjects the volume encompasses. Part One deals with the topics of law, ritual and eschatology in Zoroastrianism and Judaism. Part Two is devoted to the textual patterns and transmission in Avestan and Middle Persian sources. Jewish-Iranian historical and literary interrelations through the centuries, including the literary perception of Jews in Persian literature and Iranian folklore, are the focus of Part Three. The articles in Part Four highlight specific patterns of permutations that Jewish, Zoroastrian, Manichaean, and Christian motifs, themes and concepts undergo while migrating from one religious and social milieu to another. The fifth and the last section of the volume is devoted to Judaeo-Persian language and literature: a Hebrew text and early Judaeo-Persian translation of a large portion of the seventh chapter of Jeremiah are presented and analyzed for the first time; the Jewish reception of a Persian classical text is discussed, and the literary legacy of two medieval Judaeo-Persian poets, Shāhīn and ʿImrānī, is further investigated.
    Table of Contents
    Part One: Law, Ritual and Eschatology in Zoroastrianism and Judaism
    • Almut Hintze: “Defeating Death: Eschatology in Zoroastrianism, Judaism and Christianity”
    • Maria Macuch: “A Pahlavi Legal Term in Jesubōxt’s Corpus Iuris”
    • Benjamin Jokisch: “Cultural Intertwinedness and the Problem of Proving Reception. A Case Study on Late Antique Foundations: ruwānagān, heqdēsh, piae causae, and waqf“
    • Yaakov Elman: “Samuel’s Scythe-handle: Sasanian Mortgage Law in the Bavli”
    • David Brodsky: “‘Thought Is Akin to Action’: The Importance of Thought in Zoroastrianism and the Development of a Babylonian
      Rabbinic Motif”

    Part Two: Textual Patterns and Transmission in Avestan and Middle Persian Sources

    • Desmond Durkin-Meisterernst: “Observations on the Form of Avestan Texts in the Context of Neighboring Traditions”
    • Mihaela Timuș: “Les raisonnements taxinomiques dans le Dēnkard 3″
    • Dieter Weber: “Christlich-jüdische Spuren in Pahlavi-Dokumenten des 7. Jhs. n. Chr.”
    • Yaakov Elman: “The Hērbedestān in the Hērbedestān: Priestly Teaching from the Avesta to the Zand”

    Part Three: Jewish-Iranian Historical and Literary
    Interrelations through the Centuries

    • Domenico Agostini: “Luhrāsp and the Destruction of Jerusalem: A Note on Jewish-Iranian Syncretism”
    • Geoffrey Herman: “Back to Bustanay: The History of a Legend”
    • Julia Rubanovich: “On Representations of Jews in Medieval Persian Epic Poetry”
    • Orly R. Rahimiyan: “The Image of the Jew in Iranian Folklore”

    Part Four: Texts and Motifs: Between Interaction and Polemics
    Reuven Kiperwasser “ʻThree Partners in a Personʼ: The Metamorphoses of a Tradition and the History of an Idea”

    • Yishai Kiel: “The Usurpation of Solomon’s Throne by Ashmedai (b.Giṭ. 68a-b): A Talmudic Story in Its Iranian and Christian Contexts”
    • Sergey Minov: “Jews and Christians in Late Sasanian Nisibis:
      The Evidence of the Life of Mār Yāreth the Alexandrian“
    • Samuel Thrope: “Therefore He Himself is the Demon, Lord of Hell: On Manichaean and Zoroastrian Anti-Judaism”

    Part Five: Judaeo-Persian Language and Literature

    • Gilbert Lazard: “La dialectologie du persan préclassique à la lumière des nouvelles données judéo-persanes”
    • Shaul Shaked: “A Fragment of the Book of Jeremiah in Early Judaeo-Persian”
    • Vera B. Moreen: “Reflections on a Judaeo-Persian Manuscript of Rūmī’s Mathnavī“
    • Nahid Pirnazar: “Observations on the Epic Legacy in Judaeo-Persian Poetry”
    • Vera B. Moreen: “Shāhīn’s Interpretation of Shira and Haʾazinu“

    Hebrew Section

    • Alex Tal: “Between Jews and Gentiles in Talmudic Babylonia: Reading between the Lines”

  • Āmul/Āmū(ye): die nordöstlichste Münzstätte des Sasanidenreiches im 5. Jahrhundert n. Chr.

    Shavarebi, Ehsan. 2019. Āmul/Āmū(ye): die nordöstlichste Münzstätte des Sasanidenreiches im 5. Jahrhundert n. Chr. in: M. Stermitz (Hrsg.), Sammlungen und Sammler: Tagungsband zum 8. Österreichischen Numismatikertag [Kärntner Museumsschriften 86], Klagenfurt am Wörthersee: Landesmuseum für Kärnten, 2019, S. 173-179.

    Bei den sowjetischen archäologischen Ausgrabungen von Marw kamen zum ersten Mal etliche Bronzemünzen des sasanidischen Königs Pērōz (457–484) zum Vorschein, auf deren Rückseite die Münzstättensigle AMW belegt ist. S. D. Loginov und A. B. Nikitin identifizierten diese Sigle mit der Provinzhauptstadt Āmol in Tabaristān. Die erste sichere Münzen vom Münzamt Āmol in Tabaristān sind jedoch während der ersten Regierung des Kawād I. (488–496) mit der Signatur AM geprägt. Laut historischen Quellen war Tabaristān seit dem Anfang der Sasanidenzeit bis zum Ende der Regierung des Pērōz ein fast unabhängiges Fürstentum unter der lokalen Herrscherfamilie der Gušnaspiden, die von Kawād gestürzt wurde. Die unter Pērōz mit der Münzstättensignatur AMW geprägte Bronzemünzen sind eigentlich bisher nur in Marw gefunden und daher kann man diese Münzstätte nicht in Tabaristān, sondern in einem gleichnamigen Ort in Zentralasien, östlich von Marw, lokalisieren. Aber warum prägte Pērōz Bronzemünzen in diesem Ort und wieso hatte diese Münzstätte nach der Regierung des Pērōz keine Aktivität mehr?