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.
A while ago, I introduced two memoirs—one by Peter Brown and the other by Averil Cameron. Reflecting on the past and the origins of our discipline is as important as reading about the trajectories of our respected colleagues and teachers. We now have two volumes reflecting ‘lost’ social and academic histories that also relate to our discipline.
The tale of a legendary scholar, an unsolved murder, and the mysterious documents that may connect them
In early 1991, Ioan Culianu was on the precipice of a brilliant academic career. Culianu had fled his native Romania and established himself as a widely admired scholar at just forty-one years of age. He was teaching at the University of Chicago Divinity School where he was seen as the heir apparent to his mentor, Mircea Eliade, a fellow Romanian expatriate and the founding father of the field of religious studies, who had died a few years earlier.
But then Culianu began to receive threatening messages. As his fears grew, he asked a colleague to hold onto some papers for safekeeping. A week later, Culianu was in a Divinity School men’s room when someone fired a bullet into the back of his head, killing him instantly. The case was never solved, though the prevailing theory is that Culianu was targeted by the Romanian secret police as a result of critical articles he wrote after the fall of dictator Nicolae Ceausescu.
What was in those mysterious papers? And what connection might they have to Culianu’s death? The papers eventually passed into the hands of Bruce Lincoln, and their story is at the heart of this book. The documents were English translations of articles that Eliade had written in the 1930s, some of which voiced Eliade’s support for the Iron Guard, Romania’s virulently anti-Semitic mystical fascist movement. Culianu had sought to publish some of these articles but encountered fierce resistance from Eliade’s widow.
In this book, author Bruce Lincoln explores what the articles reveal about Eliade’s past, his subsequent efforts to conceal that past, his complex relations with Culianu, and the possible motives for Culianu’s shocking murder.
„Semitische Wissenschaften“ – Der Ausdruck geht zurück auf den Althistoriker Helmut Berve, der damit 1934 unzweideutig den Stellenwert der Fächer Ägyptologie und Altorientalistik in einer Diktion, die den Ungeist nationalsozialistischer Weltanschauung widerspiegelt, relativieren wollte, Herausgeber und Beiträger dieses Sammelbandes beleuchten die Entstehung und Wirkungsgeschichte des Begriffs kritisch. Die Auffassung von „semitischer“ Wissenschaft ist vielschichtig: Zum einen geht sie zurück auf eine lange Tradition zunächst sprachwissenschaftlicher und schließlich auch völkisch-rassenkundlicher Forschungsdiskurse, deren Ursprünge sich bereits in das 18. Jahrhundert zurückverfolgen lassen. Weiterhin offenbart sich in dem Ausdruck eine Zuschreibung an solche Wissenschaftler, die im Rahmen nationalsozialistischer Weltanschauung als „semitisch“, also jüdisch eingestuft wurden. Die „semitischen Wissenschaften“ bilden somit einen Gegenbegriff zu dem völkischen ‚arischen‘ Wissenschaftsverständnis Berves. Darin enthalten ist nicht nur eine Ablehnung oder Kritik des bis dahin in den Altertumswissenschaften gepflegten Positivismus, sondern auch eine Absage an eine „rationale“ Auseinandersetzung mit der Vergangenheit. Der Sammelband geht zurück auf einen vom 26. bis 28. November 2021 von Göttingen aus ‚digital gehosteten‘ Workshop von Vertretern unterschiedlichster Disziplinen, vorrangig – aber nicht ausschließlich – der altorientalischen Fächer und der Geschichtswissenschaft.
Mysticism, Comparative Religion, and Christian Relations with Other Faiths:
R.C. Zaehner (1913-1974) on Hinduism, Zoroastrianism, and Islam
Convenors: Fitzroy Morrissey (Pembroke), Msgr. Michael Nazir-Ali (St Edmund Hall), Anthony O’Mahony (Blackfriars)
This seminar series marks the 50th anniversary of the death of R.C. Zaehner (1913-1974), Spalding Professor of Eastern Religions and Ethics and Fellow of All Souls (1952-1974), British agent in Tehran, Catholic convert, and a prolific and controversial writer on mystical experience, comparative religion, and the Christian encounter with other faiths. This series will explore Zaehner’s work and its legacy. Lectures will take place (unless indicated) on Thursdays at 4pm in Lecture Room 1 of the Faculty of Asian and Middle Eastern Studies. They will also be streamed online.
Religious conversion is a phenomenon that has intrigued scholars, theologians, and sociologists for centuries. As the conscious choice of a particular form of religion over another, it is eminently a form of religious contact. Religious conversion may be approached psychologically, sociologically, and conceptually. The contributions of this special issue show all three approaches and cover a wide array of geographical, social, and religious contexts.
The Sūdgar Nask of Dēnkard Book 9 is one of the most enigmatic and yet fundamental texts of Zoroastrianism. It is a commentary on the ‘Old Avesta’ of the 2nd millennium BCE produced in Pahlavi (Zoroastrian Middle Persian) in the Sasanian (224–651 CE) and early Islamic centuries. This commentary purportedly based on earlier Pahlavi translations and commentaries of lost Young Avestan tractates commenting in turn on the ‘Old Avesta’ is a value-laden, ideologically motivated discourse that displays a rich panoply of tradition-constituted forms of allegoresis. This terse yet highly allusive text mobilizes complex forms of citation, allusion, and intertextuality from the inherited Avestan world of myth and ritual in order to engage with and react to the profound changes occurring in the relationships between theology, religious praxis, national identity, and imperial politics in Iranian society. Despite its value and importance for developing our nascent understanding of Zoroastrian hermeneutics and the self-conception of the Zoroastrian priesthood in Late Antiquity, this primary source has attracted scant scholarly attention due to the extreme difficulty of its subject matter and the lack of a reliable translation. Volume 32 serves as an intertextual commentary on this often-bewildering text. It contextualizes and historicizes the traditional intersignifications of the Sūdgar Nask which evince indigenous hermeneutical interventions that violate the ‘plain sense’ of meaning, thus challenging our philological approaches to understanding the archaic corpus of the ‘Old Avesta.’ Reading the Sūdgar Nask is a hermeneutic process of traversing texts, genres, and rituals in both the Avestan and Pahlavi corpora, thus activating nodes in a web or network of textual and meta-textual relations that establish new forms of allegoreses or meaning making. It is argued that this entire hermeneutical complex of weaving a ‘new’ text composed of implicit proof text and explicit commentary renews, extends, and, ultimately, makes tradition.
The Sūdgar Nask of Dēnkard Book 9 is one of the most enigmatic and yet fundamental texts of Zoroastrianism. It is a commentary on the ‘Old Avesta’ of the 2nd millennium BCE produced in Pahlavi (Zoroastrian Middle Persian) in the Sasanian (224–651 CE) and early Islamic centuries. This commentary purportedly based on earlier Pahlavi translations and commentaries of lost Young Avestan tractates commenting in turn on the ‘Old Avesta’ is a value-laden, ideologically motivated discourse that displays a rich panoply of tradition-constituted forms of allegoresis. This terse yet highly allusive text mobilizes complex forms of citation, allusion, and intertextuality from the inherited Avestan world of myth and ritual in order to engage with and react to the profound changes occurring in the relationships between theology, religious praxis, national identity, and imperial politics in Iranian society. Despite its value and importance for developing our nascent understanding of Zoroastrian hermeneutics and the self-conception of the Zoroastrian priesthood in Late Antiquity, this primary source has attracted scant scholarly attention due to the extreme difficulty of its subject matter and the lack of a reliable translation. This volume represents the first critical edition and translation of this formidable text which will contribute to the philological, theological, and historiographical study of Zoroastrianism in a pivotal moment in its rich and illustrious history.
This comprehensive new presentation of the religion of the Rigveda is the result of a thorough-going endeavour to extrapolate historical circumstances from that literary text and present them chiefly from the perspective of the adherents to this religion. For them society, social life, and religion were inextricably bound. This helps to explain the meanings of rights and rituals. Which rituals are to be performed at what times is influenced by the way of life of these Vedic tribes which alternates between peaceful settling and predatory raids. The ‘priests’ who carry out the rituals embody the gods of the Rigvedic pantheon.
In telling the story of these rituals, Thomas Oberlies highlights particular connections — such as the association of the war god Indra with the priest who recites the hymns which invite the gods — that help us solve many of the riddles which the text of the Rigveda still poses to this day. The Religion of the Rigveda includes a wealth of quotations from primary sources which form the basis of this approach to a religion that would later become Hinduism. A comprehensive index of subjects makes the book eminently accessible for use in further studies.
This book discusses hagiographic, historiographical, hymnological, and theological sources that contributed to the formation of the sacred picture of the physical as well as metaphysical Jerusalem in the literature of two Eastern Christian denominations, East and West Syrians.
Aiming to develop a less studied literary genre, this book provides a well-rounded picture of spiritual and physical diseases and their remedies as they were ingrained in the imagination and practices of Middle Eastern Abrahamic cultures, with a special emphasis of Christian communities (Greeks/Byzantines, Syrians, Armenians, Georgians, Ethiopians). The volume traces traditions dealing with the onset of a disease in the body and soul, the search for remedy, the maintenance of healing, and the engagement of these processes with faith—either through their affirmation in the public sphere or remaining within the personal framework, as in monastic traditions. A recurring presence in religious literature and the history of the intellectual world, the confrontation between disease and healing may well still be current for our modern understanding of the paths to seeking and maintaining the health of one’s body and soul, without excluding the factor of faith as a core principle.
Das erste umfassende deutschsprachige Handbuch der unterschiedlichen religionsgeschichtlichen Ausformungen des Manichäismus seit 1961.
Der in der Mitte des 3. Jahrhunderts u.Z. entstandene Manichäismus war die erste „weltweit“ verbreitete Religion. Mani (216-277) präsentierte seine aus biblisch-gnostischen und iranisch-zoroastrischen Vorstellungen schrittweise entwickelte Lehre als den älteren Religionen überlegen, um die Lehre Jesu im Westen, Zarathustras im Iran und Buddhas in Indien abzulösen. Dieser Überlegenheitsanspruch wurde jeweils lokal spezifiziert, was von christlichen Theologen, zoroastrischen Priestern und chinesischen buddhistischen Gelehrten nicht unkommentiert blieb. Dadurch lässt sich diese Religion durch religionsinterne Quellen sowie externe Fremdbeschreibungen facettenreich rekonstruieren.
Prof. Yuhan Vevaina will be hosting the 3rd ‘Zoroastrian Conversations’ with Dr. Céline Redard, Lecturer for the Institute of History of Religions at the University of Strasbourg, France.
Saturday, 07 October 2023; 12 Noon Eastern time; 9 AM Pacific time; and 5pm UK time.
