Delshad, Soheil. 2022. An unpublished stone fragment in Achaemenid Elamite: The Elamite version of XPl? Arta 2022.001.
Description, edition, and identification of an inscribed grey limestone tablet in the reserves of the Persepolis Museum. The author argues that the fragment’s text belongs to the Elamite version of XPl. In addition, some problems of the Elamite version of DNb are discussed.
Grenet, Frantz & Michele Minardi. 2021. The image of the Zoroastrian god Srōsh: New elements. Ancient Civilizations from Scythia to Siberia 27, 154-173.
This paper presents new and decisive evidence relative to the identification of one of the colossal depictions of deities discovered by the Karakalpak-Australian Expedition (KAE) at Akchakhan-kala with the Avestan yazata Sraosha. Besides the therianthropic Sraošāvarez, the explicit Zoroastrian symbol that decorates the tunic of this god, new iconographic details are seen. One is the sraošō.caranā, which is a whip, “the instrument of Srōsh”, held in the hands of one of these “bird-priests” instead of the customary barsom. The symbols are presented and discussed in their historical context.
Paul, Ludwig. 2021. The early Judeo-Persian letter L3 from the Cairo Genizah (Cambridge University Library T-S 18J3.16). Journal of Jewish Languages 9(1). 77–99.
The article presents the edition and translation of an Early Judeo-Persian (EJP) private-commercial letter that was probably written around the late 10th or early 11th century C.E. It is the best-preserved and, with 51 lines, the longest from the ca. 25 EJP documents that were found in the Cairo Genizah. It is written in a cursive form of the Hebrew script and shows typical EJP archaic and dialectal features, as compared to the contemporaneous Early New Persian works that were written in Arabic script. Today, the letter is kept in Cambridge University Library as part of the Taylor-Schaechter collection.
Volume 21(1) of the Journal of the Canadian Society for Syriac Studies, published in 2021, has a number of articles related to Christianity and Sasanian Iran.
Jcsss 21 (2021) contains six articles that were presented online at the University of Ottawa, Department of Classics, on November 14, 2020. The symposium theme was the Christians within the Sassanian period. I am thankful to Professor Geof-frey Greatrex for leading this symposium in his Department and to George Amanatidis-Saadé for his great help in this symposium. I am also thankful to both of them for editing the papers published here. Two more papers were submitted by members of the CSSS, one on ancient bronze lamps and another, a note on Corpus Juris of Īshō‛-bokht.
From the Editor
Stolper, Matthew W. 2021. From the Persepolis Fortification Archive Project 7: Accounting for fruit in the PFA. Arta 2021.001.
Abstract: Editions of Persepolis Fortification documents that compile multiple records of fruit, a category (provisionally labeled C1/W) postulated by Henkelman & Stolper Persika 21, p. 169ff.; editions of selected tabular accounts of fruit (Category W) cited in the same article; a hypothesis about connections among C1, C1/W, and W records of fruit in information processing at Persepolis; a hypothesis about underlying practices of fruit production on terms comparable to those of contemporary Babylonia; appendixes on some Elamite words connected with fruit orchards, fruit processing, and wine.
Kholod, Maxim. 2021. The administration of Syria under Alexander the Great. Klio 103(2). 505–537.
The author is of the opinion that as a result of Alexander the Great’s conquest of Syria (late 333–332 BC), which had been a single administrative entity under the Achaemenids, it was divided into two satrapies – the northern and the southern one. He believes that Menon, son of Cerdimmas, was appointed as the first head of the northern satrapy (winter 333/332), to be replaced by Arimmas (early spring 331), who, in his turn, was succeeded by Asclepiodorus, son of Eunicus (late summer 331). Besides, it seems that Andromachus became the first head of the southern satrapy (shortly before winter 332/331), and after he was killed, Menon, transferred from the north to the south, took his place (early spring 331). Already in Alexander’s lifetime, probably in 329/328, Syria was once again merged into one satrapy. It is unclear who was installed as satrap of the unified region. At any rate, it could not have been Menes, son of Dionysius: the hypothesis that in winter 331/330 he was made satrap of the new province including Syria and Cilicia does not stand scrutiny. In the author’s view, the main task Alexander assigned to Menes was to take control and then to keep open and organized the sea communications with the coast of Syria, Phoenicia and Cilicia, and in the matters concerning these activities Menes was fully independent of the local satraps.
Lenfant, Dominique. 2021. Eunuchs as guardians of women in Achaemenid Persia. Orientalism and occidentalism in modern scholarship. Greek, Roman, and Byzantine Studies 61(4), 456-474.
Ancient Greek authors did not see eunuchs in Persia as servants of the ‘harem’, an image projected onto the past under the influence of a modern Orientalist stereotype.
Issue 5 of Vostok (Oriens), published on 29.10.2021, has a couple of articles that relate to the Sasanian era, and others related to areas and eras covered by BiblioIranica:
Olbrycht, Marek. 2021. Orodes II. In Encyclopædia Iranica Online, edited by Trustees of Columbia University in the City of New York.
ORODES II (r. 58/57-37 BCE), king of Parthia, son of Phraates III (r. 70-57 BCE), and father of Phraates IV (q.v.). During his reign, the empire of the Arsacids (q.v.) reached the zenith of its power and scored significant victories against Rome.
From the entry
Potts, Daniel. 2021. Medes in the desert: Thoughts on the mounted archer near Taymā’. In: Claudia Bührig et al. (eds.), Klänge der Archäologie: Festschrift für Ricardo Eichmann, 335-342. Wiesbaden: Harrassowitz.
The equestrian figure engraved on a rock outcrop near Taymā’ is analyzed. Details of the horse and rider are discussed which support the identification of the horse as an Assyrianizing image, and the rider as a Mede. The significance of the image is treated in light of the tradition of rapid overland communication in the Achaemenid empire.