Bibliographia Iranica

A predominantly bibliographic blog for Iranian Studies

Tag: Zoroastrianism

  • Der Islam 97 (2)

    Among other interesting papers published in the latest issue of Der Islam, 97 (2), two contributions fall in the scope of Iranian Studies:

    • Sebastian Bitsch: Sengende Hitze, EiseskĂ€lte oder Mond? Zum Echo zoroastrischer eschatologischer Vorstellungen am Beispiel des koranischen zamharÄ«r

    Abstract: This article discusses eventual Qurʟānic allusions to Zoroastrian texts by using the example of zamharÄ«r (Q 76:13). In the early tafsÄ«r and áž„adÄ«th-literature the term is most commonly understood as a piercing cold, which has frequently been interpreted as a punishment in hell. This idea, it is argued, has significant parallels to the concept of cold as a punishment in hell or to the absence of cold as a characteristic of paradise in the Avestan and Middle-Persian literature. In addition, Christian and Jewish texts that emphasize a similar idea and have not been discussed in research so far are brought into consideration. The article thus aims to contribute to the inclusion of Zoroastrian texts in locating the genesis of the Qurʟān – or early Islamic exegesis – in the “epistemic space ” of late antiquity.

    • Gregor Schoeler: The “National Amnesia” in the Traditional History of Iran

    Abstract: It is well known that the pre-Islamic “national history” of Iran (i. e., the indigenous secular historical tradition, transmitted orally over many centuries) knows nothing at all, or as good as nothing, about the dynasties and empires of the Medes, Achaemenids, Seleucids, and Parthians (ca. 700 BCE–226 CE). It is first with the Sasanians (226‒651 CE) that Iran’s “national history” evinces more detailed knowledge. Instead of reports on the historical Medes and Achaemenid dynasties, accounts of mythical and legendary dynasties, the PÄ«ĆĄdādians and Kayānians, are found.

    In this essay, an attempt will be made to explain this “gap” in the pre-Islamic historical tradition, this “strange historical (or national) amnesia˼ (Ehsan Yarshater) in the cultural memory of the Iranians, with the help of a theory on the structure and modality of oral tradition, based on field research, by the Belgian historian and anthropologist Jan Vansina. The structure in question concerns a tripartite perception of the past: a wealth of information about antiquity (traditions of origin or creation and reports on culture heroes) – plenty of information, too, on the recent and most recent times – and lying between them, a “gap” in the accounts. Vansina described this phenomenon as the “hourglass effect.” This is exactly the narrative structure of Iranian national history; it is evident that the Achaemenids and the other pre-Christian dynasties fall into the “gap” described by Vansina.

    The same phenomenon can also be detected on the level of Sasanian history. We find there a plethora of information on the founder of the dynasty, ArdaĆĄÄ«r (reigned 226‒241 CE); meanwhile, very few details are known of the kings following ArdaĆĄÄ«r, and it is only as of Kavād I (reigned 488‒496 and 499‒531 CE) that we have outstanding historical information.

  • The Sin of the Woman

    Sadeghi, Fatemeh. 2020. The Sin of the Woman: Interrelations of Religious Judgments in Zoroastrianism and Islam (Islamkundliche Untersuchungen, 336). Berlin: Klaus Schwarz Verlag.

    Since the 1920s, the so-called “return to the roots”, has become a hegemonic discourse in Iran. Whereas the Pahlavi regimes (1925–1979) propagated the myth of the lost idyll of pre-Islamic Iran representing themselves as the true inheritors of those monarchies, the Islamists adopted a respective approach in regard to Islam. As a result, a similar fairytale was made about the early Islamic community. Such claims, as it were, are not so much about the past as they are about the present. So is this study. By delving into the past, it questions the widespread nostalgic notions considering the pre-Islamic era as a lost utopia, wherein women were free from the restrictions “imposed by Islam”. In point of fact such past is a fabrication. In the majority of cases, therefore, the revival projects invent traditions to legitimize current political agendas.

    Table of Contents:

    A Note on Persian and Arabic Transliteration and Translation
    Preface
    Introduction
    Chapter I:
    Women in the Sasanian Zoroastrianism
    Chapter II:
    Zoroastrian Dadestan: From Sasanian Era to Islam
    Chapter III:
    Purification
    Chapter IV:
    Islam and Menstruation
    Chapter V:
    Sexual Relations in Zoroastrianism and Islam
    Epilogue
    Bibliography
    Glossary

  • The Zoroastrian Vision, Straight in the Eyes

    Azarnouche, Samra & Olivia Ramble. 2020. La Vision zoroastrienne, les yeux dans les yeux Commentaire sur la Dēn selon Dēnkard III.225. Revue de l’his toire des reli gions 237(3). 331–395.

    Sassanian Seal MOT 6.1, Collection M. I. Mochiri, after Gnoli 1993: 80.

    In the Zoroastrian tradition, the Dēn (Avestan daēnā “vision”) is a polysemic notion that denotes either an auroral psychopompic deity, or the religious doctrine, or again the sacred word of the Avesta. Passage 225 of the Dēnkard III, commented here for the first time, combines these different concepts, thereby not only bringing direct proof for the continuity of the word’s original meaning—“vision”—between the Avestan textual layer and the Middle Persian (Pahlavi) exegetic layer, but also testifying to the development of metaphysical speculation (with a neo-platonic backdrop) concerning the transcendental vision acquired by the magi. Material sources (iconographic as well as epigraphic) also contribute to highlighting the notion that the Dēn is the divine entity that one looks at straight in the eyes.

  • Moses and Garƥāsp

    Ehsani Chombeli, Azadeh. 2020. Moses and Garƥāsp, Ardaƥīr and Herod: Narratives of the Babylonian Talmud in their Iranian context (Zoroastrian Studies Series 5). Costa Mesa: Mazda Publishers.

    This book offers a comparative study between a number of Talmudic and Middle Persian narratives. The present work seeks first and foremost to examine Talmudic narratives in their Iranian context, and secondly to examine the Talmudic background of Iranian narratives where applicable.
    The first and second chapters will offer an analysis of the alteration of historical and Biblical figures in the Bavli (the Babylonian Talmud) based on the influence of Iranian mythical and historical figures, while the third chapter will provide an account of how Iranists can learn from Talmudic studies. Here we suggest that a Talmudic narrative may have encouraged Zoroastrian priests to compose an extensive work of religious literature, namely the Ardā Wīrāz-nāmag, an idea which will be further explored in the appendix.

    Azadeh Ehsani has a PhD in religion from Concordia University in Montreal, Canada (2018) and an MA in ancient languages and culture of Iran with a focus on Middle Persian (Pahlavi) from Institute for Humanities and Cultural Studies University in Tehran, Iran (2005).

  • The Conceptual Image of the Planets in Ancient Iran and the Process of Their Demonization

    Panaino, Antonio. 2020. The conceptual image of the planets in ancient Iran and the process of their demonization: Visual materials and models of inclusion and exclusion in Iranian history of knowledge. Zeitschrift fĂŒr Geschichte der Wissenschaften, Technik und Medizin 28. 359–389.

    The Moon God (Klimova plate, Perm region, Hermitage Museum, St. Petersburg S-43)

    The present contribution offers an overview of the main problems concerning the representation of the planets in the pre-Islamic Iranian world, the origin of their denominations, their astral roles and the reasons behind their demonization in the Zoroastrian and Manichaean frameworks. This is a preliminary attempt to resume the planetary iconography and iconology in western and eastern Iranian sources, involving also external visual data, such as those coming from Dunhuang and the Chinese world. The article offers an intellectual journey into a net of mutual cultural and spiritual relations, focusing on the image of the heaven (and of its celestial beings), thereby proposing a new synthesis and highlighting a number of intercultural contaminations.

  • Maniiu et la mythologie protozoroastrienne

    Pirart, Éric. 2020. Maniiu et la mythologie protozoroastrienne: Étude de textes vieil-avestiques (Acta Iranica 59). Leuven: Peeters.

    Dieux et dĂ©esses aniconiques, abstraits, souvent anonymes, imbriquĂ©s les uns dans les autres, impliquĂ©s dans les rouages d’un rite mĂ©connu, tel est le monde mythologique d’un Zarathushtra des origines, lorsque l’auteur des Cantates vieil-avestiques disait encore «lui et moi». Toutes les pĂ©ripĂ©ties mythiques sont techniques, dictĂ©es par la haute idĂ©e que le poĂšte se fait du grand dieu Ahura Mazda. Avec la certitude que le Roi vĂȘtu du ciel a dispensĂ© la connaissance Ă  Zarathushtra, le poĂšte officiant dĂ©veloppe le Maniiu, l’idĂ©e, le sentiment, la conviction que, pour retrouver au-delĂ  de la mort la vache qui a pu le nourrir, la science divine lui sera bien utile. En effet, elle rĂ©git la façon de conjuguer toutes les piĂšces, concrĂštes et abstraites, de la cĂ©lĂ©bration cultuelle, un insaisissable complexe dont l’harmonieuse rĂ©ussite portant le nom d’Asa donnera Ă  la divinitĂ© les moyens de jouer son rĂŽle.

  • Zoroastrian Dualism in Jewish, Christian, and Manichaean Perspective

    Volume 96, issue 2 (2020) of Ephemerides Theologicae Lovanienses is dedicated to the subject of Zoroastrian dualism in Jewish, Christian, and Manichaean perspectives.

    Table of Contents

    • Jan Dochhorn: Zu den religionsgeschichtilichen HintergrĂŒnden der jĂŒdischen und christlichen Satanologie. Eine Antwort auf John J. Collins, zugleich Sondierungen zum VerhĂ€ltnis zwischen der Zwei-Geister-Lehre in 1 Q S III,13-IV,26 und dualistischen Konzepten iranischer Herkunft.
    • Benjamin Gleede: More Zoroastrian than Zoroaster? The Problem of Zoroastrian Influence on Manichaeism Illustrated by a Version of the Manichaean Myth Preserved in Severus of Antioch, Titus of Bostra and Theodoret of Cyrus.
    • Nestor Kavvadas: Sasanian Creed or Byzantine Projection? The Zurvanite Myth and Theodore of Mopsuestia’s Contra Magos.
    • Alexander M. Schilling: Ahreman in Armenien. Untersuchungen zu den christlich-orientalischen Zurwān-Texten.
    • Fazel Pakzad: Deus filius temporis? Divine Derivations and the Nature of Zoroastrian Dualism

  • Iranian Cosmographical World

    Panaino, Antonio. 2020. A Walk through the Iranian Heavens: For a History of an Unpredictable Dialogue between Nonspherical and Spherical Models (Ancient Iran Series 9). Irvine, CA: Jordan Center for Persian Studies, University of California, Irvine.

    This book by Antonio Panaino discusses the development of the Iranian cosmographical world and its interaction with the Greek, Mesopotamian and Indic civilizations. By undertaking such a study, the author places the Iranian intellectual tradition in perspective vis-Ă -vis other ancient civilizations and demonstrates the depth and importance of the Mazdean tradition, which was able to absorb and systematize foreign knowledge. Panaino shows the presence of both Aristotelian and Neo-Platonist traditions in the Iranian intellectual scene, though somewhat changed and acculturated to the Mazdean ideas and world-view. Hence, the book is a lively and interesting study of the juxtapositioning of various scientific and philosophical ideas at play in the Mediterranean, Iranian and Indic worlds.

  • The BundahiĆĄn: a new translation

    Agostini, Domenico & Samuel Thrope (eds.). 2020. The BundahiĆĄn: The Zoroastrian Book of Creation. A new translation. New York: Oxford University Press.

    The Bundahisn, meaning primal or foundational creation, is the central Zoroastrian account of creation, cosmology, and eschatology. Compiled sometime in the ninth century CE, it is one of the most important surviving testaments to Zoroastrian literature in the Middle Persian language and to pre-Islamic Iranian culture. Despite having been composed some two millennia after the Prophet Zoroaster’s revelation, it is nonetheless a concise compendium of ancient Zoroastrian knowledge that draws on and reshapes earlier layers of the tradition.

    Well known in the field of Iranian Studies as an essential primary source for scholars of ancient Iran’s history, religions, literatures, and languages, the Bundahisn is also a great work of literature in and of itself, ranking alongside the creation myths of other ancient traditions. The book’s thirty-six diverse chapters, which touch on astronomy, eschatology, zoology, medicine, and more, are composed in a variety of styles, registers, and genres, from spare lists and concise commentaries to philosophical discourses and poetic eschatological visions. This new translation, the first in English in nearly a century, highlights the aesthetic quality, literary style, and complexity and raises the profile of pre-Islamic Zoroastrian literature.

    (more…)

  • The Parsi community of India and the making of modern Iran

    Marashi, Afshin. 2020. Exile and the nation: the Parsi community of India and the making of modern Iran. Austin: University of Texas Press.

    In the aftermath of the seventh-century Islamic conquest of Iran, Zoroastrians departed for India. Known as the Parsis, they slowly lost contact with their ancestral land until the nineteenth century, when steam-powered sea travel, the increased circulation of Zoroastrian-themed books, and the philanthropic efforts of Parsi benefactors sparked a new era of interaction between the two groups.

    Tracing the cultural and intellectual exchange between Iranian nationalists and the Parsi community during the late nineteenth and early twentieth centuries, Exile and the Nation shows how this interchange led to the collective reimagining of Parsi and Iranian national identity—and the influence of antiquity on modern Iranian nationalism, which previously rested solely on European forms of thought. Iranian nationalism, Afshin Marashi argues, was also the byproduct of the complex history resulting from the demise of the early modern Persianate cultural system, as well as one of the many cultural heterodoxies produced within the Indian Ocean world. Crossing the boundaries of numerous fields of study, this book reframes Iranian nationalism within the context of the connected, transnational, and global history of the modern era.

    Contents:

    • Note on Transliteration and Dates
    • Acknowledgments
    • Introduction
    • Chapter 1. To Bombay and Back: Arbab Kaykhosrow Shahrokh and the Reinvention of Iranian Zoroastrianism
    • Chapter 2. Patron and Patriot: Dinshah J. Irani, Parsi Philanthropy, and the Revival of Indo-Iranian Culture
    • Chapter 3. Imagining Hafez: Rabindranath Tagore in Iran, 1932
    • Chapter 4. Ebrahim Purdavud and His Interlocutors: Parsi Patronage and the Making of the Vernacular Avesta
    • Chapter 5. Sword of Freedom: Abdulrahman Saif Azad and Interwar Iranian Nationalism
    • Conclusion
    • Notes
    • Bibliography
    • Index