Although there has been renewed interest in the Persian period in biblical scholarship, the profound impact of the ancient Iranian world on the biblical books of Esther and Daniel has often been taken for granted. From their dynamic portraits of foreign kings and Jewish communities in the imperial court to their use of Iranian institutions and literary traditions, it is impossible to disentangle the books of Esther and Daniel from their ancient Iranian contexts. This conference foregrounds the influence of the ancient Iranian world on Esther and Daniel and its lasting impact on ancient Jewish communities.
In organizing this conference, we hope to offer a truly interdisciplinary analysis of Esther, Daniel and ancient Iranian Studies by inviting speakers specializing in subjects related to Second Temple Judaism, Hebrew Bible, and the Achaemenid Empire. Topics explored at the conference include Jewish constructions of the diaspora and Persian court, Achaemenid religions, Aramaic scribalism, and imperial ideology and hybridity.
The East Romans of Byzantium and the Sasanian Persians competed as geopolitical rivals for over four centuries between 224 and 628 ad. Through a series of intractable conflicts, these two great empires would develop a dual hierarchy that sought to divide the known world between them. Despite competing claims to universal rule, mutual spheres of interest arose as both empires sought to create rules, norms, and standard practices of diplomatic behaviour to regulate their inter-imperial rivalry. Defined by contemporaries as the ‘Two Eyes’ of the Earth, this suzerain order aimed to hierarchically organize those considered ‘barbarians’. This period of late antiquity is rarely considered within the discipline of international relations. Through an English School approach, this work examines the diverse suzerain order of late antiquity as ‘barbarous’ nomadic tribes challenged the hierarchical ambitions of two rival empires who both claimed a unique role in the maintenance of world order.
As we mark a decade of sharing bibliographic updates and scholarly announcements, we want to extend our heartfelt thanks to our colleagues, readers and supporters. What began as a small initiative has grown into a platform reaching around 1,200 readers per week. Your engagement, encouragement, and feedback have been invaluable in shaping and sustaining this project. We deeply appreciate your continued interest and look forward to many more years of collaboration, discovery, and shared enthusiasm for Iranian Studies.
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Sometime in 2012, I began experimenting with posting bibliographic announcements on what was then called Twitter. I made several attempts, but Twitter’s character limit prevented me from posting full bibliographic information. Initially, I was hesitant to connect the Twitter account to a website, but Ursula Sims-Williams encouraged me to do so.
I rejoined Twitter in 2013 and made my first announcement on 7 November 2013, which was linked and preserved on my personal website. I continued this until 10 May 2015, as the general response was positive. It was then that I approached Shervin Farridnejad and Yazdan Safaee with the idea of collaborating on a new website to announce new publications related to Iranian Studies.
In everything I do, I prioritise simplicity, but I also wanted an open and collaborative approach. With this in mind, I proposed limiting our work to announcing new publications and events without adding further commentaries. My goal was to ensure that the new site remained active for as long as possible.
Although I write most of the public announcements related to BiblioIranica and manage the website, our achievements are the result of the open and friendly collaboration that the three of us have maintained over the years. The past decade—and the one ahead—owe much to Shervin and Yazdan’s dedication, endurance, and contributions. I could not be more grateful to them.
We had to leave Twitter—now X—after Jetpack discontinued its X plug-in. We are now active on our Bluesky, Facebook, and Mastodon accounts. Each announcement is also posted on our personal social media accounts. However, the most complete and uninterrupted collection remains the website itself.
New logo designed by Amir Mahdi Moslehi
As we approach a decade, I have slightly revised the website design and will be refining a few details. I am delighted to relaunch BiblioIranica with a beautiful logo, designed by my friend Amir Mahdi Moslehi—a talented calligrapher, font designer, musician, researcher, and, above all, an exceptional human being.
Amir Mahdi Moslehi is an Iranian type designer, calligrapher, and researcher based in Hamburg, Germany. He holds a Post-Master’s degree in Typographic Research from the Atelier National de Recherche Typographique (Nancy, France) and is currently pursuing a master’s in Manuscript Culture at the Centre for the Study of Manuscript Cultures (CSMC) in Hamburg. Recently, he became a PhD candidate at the CSMC, University of Hamburg.
His Arabic-script typefaces blend research with calligraphy and are distributed by Maryamsoft (Iran) and Rosetta Type Foundry (Czech Republic). His work has received multiple awards, including the Certificate of Typographic Excellence from the New York Type Directors Club and Granshan Type Design Prizes.
Matloubkari, Esmaeil. 2024. Sasanian Coin Legends: A Linguistic Approach to Historical Analysis. Tehran: Negah-e Moaser.
Epigraphic sources and historical texts indicate that the political ideology of the Sasanians underwent significant transformations over time. If we consider Sasanian coins as the most important—and sometimes the only—expressions of Sasanian kingship ideology, then the linguistic study of coin legends becomes a key method for understanding the socio-political significance of these titles.
The titles inscribed on Sasanian coins during the 3rd and 4th centuries AD appear to have been rooted in native traditions, either imitated and reconstructed by the Sasanians or influenced by external traditions transmitted through the Parthians, Hellenistic states, and Kushans. The formalization of Zoroastrianism as the state religion in the 4th century AD led to Middle Persian becoming the sole official language, resulting in the gradual removal of non-native titles from Sasanian coinage. Nevertheless, such titles continued to exist in a localized form within the political sphere and the propaganda of the Sasanian government. Lexical analysis suggests that most of the titles and honorifics found on Sasanian coins originated from religious contexts, often adapted—with modifications—from Old or Middle Iranian texts. From the 5th to the 7th century, these titles increasingly reflected Zoroastrian religious traditions while also showing traces of the ancient Iranian bureaucratic system. The titulature found on Sasanian coins and inscriptions was a crucial instrument for legitimizing Sasanian kingship, and changes in these titles provide valuable insights into the evolution of political thought during the Sasanian era. Given the scarcity of contemporary Sasanian texts, coin legends remain among the few available sources that reference the “King of Kings,” the court, and the state. By examining the etymology of these terms in Old and Middle Iranian texts, historians can gain a deeper understanding of their meanings, thereby shedding light on the socio-political structures of the Sasanian period.
We are deeply saddened to announce the passing of Mobed Mehraban Firozgary, a distinguished Zoroastrian priest, on 7 March 2025. Our heartfelt condolences go out to his family, friends, and community.
Mobed Mehraban Firozgary was a distinguished Zoroastrian priest, deeply revered for his unwavering dedication to the spiritual and cultural preservation of the Zoroastrian community in Iran. For over four decades, he served as a member of the Board of Directors of the Tehran Anjuman e Mobedan (Council of Mobeds), playing a pivotal role in guiding religious practices and upholding traditions.
Renowned for his profound knowledge of the Avesta and Yasna prayers, Mobed Firozgary was instrumental in the ordination of new priests through the Nowe Zooty (Navar) ceremony, ensuring the continuity of priesthood in Iran. His commitment to religious education inspired many young Zoroastrians to embrace and perpetuate their ancestral faith.
Beyond his religious duties, he was appointed by the Iranian Justice Ministry as the Chief Registrar for Zoroastrian marriages in Tehran, reflecting the trust and respect he garnered within both the religious and broader communities.
His lifelong dedication to the Zoroastrian faith and his community has left an indelible mark, ensuring that the rich traditions and teachings of Zoroastrianism continue to flourish.
The Georgian manuscript tradition and book art have a 16-century-long history. Their origin (the most ancient Georgian handwritten monuments are dated from V-VI cc AD) and subsequent transformation relate to many aspects of the development of civic life in Georgia: religion and political orientation, social relations, educational trends, development of artistic thought, and material culture.
Abu’l-Qāsem Ferdowsi’s (940-1020) monumental poem “Shahnameh” was well-known for Georgian intellectuals of the time the poem was created. Presumably, it was translated into Georgian rather early (probably at the 12th century), but this translation has not reached us. Only the 15th-18th century Georgian versions of the ‘Shahnameh’, both written in prose and poetry, are recognized today.
Shavarebi, Ehsan. 2025. A numismatic history of Barikot (Veröffentlichungen zur Numismatik 69). Verlag der österreichischen Akademie der Wissenschaften. With a contribution by Luca M. Olivieri.
This volume offers a ‘catalogue and analysis of the coin finds from the excavations at Bīr-koṭ-ghwaṇḍai (Barikot), Swāt, Pakistan (1984–2022)’.
The present volume explores the coins unearthed during the excavations at the ancient city of Barikot (Swāt Valley, northern Pakistan) between 1984 and 2022. The excavations of the Italian Archaeological Mission at Barikot have revealed numerous settlement phases from the prehistoric to the Islamic times. Of particular significance are over 500 coin finds, which are placed in their historical context in this volume to draw a clear picture of the monetary circulation in the Swāt Valley (Uḍḍiyāna) throughout antiquity and the early Islamic period. The chronological framework of the coin finds spans from the third century BCE to the twelfth century CE, i.e., from the Indian Maurya dynasty to the Ghaznavids. The majority of the coin finds are from the Kušān period (first to fourth century CE). Various historical, typological, metrological, and topographical aspects of the coinage and monetary circulation of each period are addressed in separate chapters. The finds from Barikot are also compared with those from other documented sites in Uḍḍiyāna, Gandhāra, and adjacent regions in the Indo-Iranian borderlands. What should be highlighted is the stratigraphic documentation of the find contexts, which, based on the radiocarbon analyses, makes it possible to bring the coins into relation with other types of archaeological artifacts. This subject is discussed in an archaeological contribution by the director of the excavations, Luca M. Olivieri.
This article charts a new course for the study of the Middle Persian documents from early Islamic Iran, which takes their early Islamic context into account more fully than has hitherto been done. This approach and its potential fruits for the study of early Islamic history are illustrated through an in-depth treatment of four seventh-century documents from the Qom region (previously edited and discussed by Dieter Weber), each of which contains a fiscal term that is apparently otherwise unattested in the documentary corpus. I show that the existing interpretations of these documents anachronistically project the fiscal terminology and structures of a later time into early Islamic Iran, and that these documents, considered in aggregate, suggest a certain course of development for the Islamic fiscal system in the post-Sasanian territories in the decades following the initial conquests: from broad and relatively unspecific impositions to more targeted exactions, based on increasingly detailed assessments.
Der vorliegende Band dokumentiert acht Schatzfunde spätkushanischer und kushano-sasanidischer Kupfermünzen aus unterschiedlichen Quellen. Neben der Vorstellung des Materials werden unterschiedliche Themen wie Prägeherren, Münzstätten, Metrologie und Beizeichen im Detail besprochen. Vor allem aber wird zum ersten Mal seit Robert Göbls Studien aus den Jahren 1984 und 1993 der Versuch unternommen, auf der Grundlage einer umfassenden Rekonstruktion des Prägesystems die kushano-sasanidischen AE-Münzen in den historischen Kontext der spätantiken Geschichte Ostirans einzuordnen, wobei auch die immer noch umstrittene Frage nach der Datierung des Jahres Eins des Kushankönigs Kanishka I. behandelt wird. Dies ist der zweite Band der Reihe „Fundmünzen aus Usbekistan“.
SOAS Shapoorji Pallonji Institute of Zoroastrian Studies and Department of Religions and Philosophies (SOAS) in collaboration with the World Zoroastrian Organisation
Kutar Memorial Lecture Series
Sogdian fire-worship: between Zoroastrianism and Buddhism
Professor Pavel Lurje
St Petersburg
Thursday, 1 May 2025, 6pm
Location: Khalili Lecture Theatre SOAS Main Building Russell Square London, WC1H 0XG
This is a public lecture. However, registration is essential for both in-person and online attendance. Please visit this link to register.
In this lecture, Prof. Lurje will attempt to summarise what we know of fire worship in Sogdiana (the land in present-day Uzbekistan and Tajikistan) which was inhabited by eastern Iranian people. These groups, being active traders on the Eurasian tracks, developed a sophisticated culture in the pre-Islamic period. The images on mural paintings and other media, archaeological discoveries, and the few references in the written texts show that worship in front of a fire was a significant part of the ritual practices of Sogdians. However, some ritual features that relate to the kindling of fire can be questioned. In some cases, the fire rituals depicted or described have a direct link to Zoroastrian practices spanning from Sasanian Iran to the present day. In many other cases, however, they have an unmistakable relation to the Buddhist incense burning known in Gandharan, Serindian and Chinese contexts of the first millennium CE. These later instances, however, could be a heritage of the worship practices of the pre-Buddhist population of the Indo-Iranian frontier region.
