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Greek and ancient Iranian plague

A female Xenopsylla cheopis flea, known as the “oriental rat flea”. Image © Copyright 2015 Walid Shoebat.

Milizia, Paolo. 2015. Greek λοιμός, Middle Persian rēm, and the Avestan root rai̯-. Indogermanische Forschungen 120(1).

The Greek name of the plague has not received a satisfactory etymological explanation so far. On the other hand, the largely accepted hypothesis that the Middle Persian noun rēm ‘dirt, impurity’ is derived from a verbal base meaning ‘defecate’ is, in fact, problematic. The present paper aims to show that MPers. rēm and Gk. λοιμός can be viewed as reflexes of a PIE stem *loi̯-mó- indicating a ‘polluted (and polluting) substance’ and that the Avestan root rai̯-, probably connected with MPers. rēm, must have had the generic meaning of ‘to dirt, to pollute’.
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Adam & Eve in Zoroastrian and Manichaean Literature

Painting from Manafi al-Hayawan (The Useful Animals), depicting Adam and Eve. From Maragheh in Iran, 1294–99

Kiel, Yishai. 2015. Creation by Emission. Recreating Adam and Eve in the Babylonian Talmud in Light of Zoroastrian and Manichaean Literature. Journal of Jewish Studies 66(2). 295–316.

This study attempts to broaden the Judeo-Christian prism through which the rabbinic legends of Adam and Eve are frequently examined in scholarship, by offering a contextual and synoptic reading of Babylonian rabbinic traditions pertaining to the first human couple against the backdrop of the Zoroastrian and Manichaean creation myths. The findings demonstrate that, while some of the themes and motifs found in the Babylonian rabbinic tradition are continuous with the ancient Jewish and Christian heritage, others are absent from, or occupy a peripheral role in, ancient Jewish and Christian traditions and, at the same time, are reminiscent of Iranian mythology. The study posits that the syncretic tendencies that pervaded the Sasanian culture facilitated the incorporation of Zoroastrian and Manichaean themes into the Babylonian legends, which were in turn creatively repackaged and adapted to the rabbinic tradition and world-view.
The article is available for reading here.
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Repetition Analysis Function and the Avestan Manuscripts

The Avestan Manuscript J2, fol. 5 Y.07c-Y.09a. Yasna with Its Pahlavi Translation (A.D. 1323). © TITUS, Frankfurt 2001-2002

Jügel, Thomas. 2015. Repetition analysis function (ReAF) I. Indogermanische Forschungen 120(1).177–208.

Repetitions are relevant for several aspects of historical philology. With regard to Avestan, they may allow for the identification of ceremonial frames or opening and closing sections revealing the compositional structure of a ceremony. In case of manuscript comparison, the question arises whether a variant appears only once or in all of its repetitive passages. Furthermore, by analysing the compositional structure we may be able to detect ceremonial structures different to the practice of today. A secondary aspect relates to the interpretation of the grammaticality of Young Avestan passages. The repetition analysis provides evidence that passages which are hitherto considered ill-formed actually follow the rules of Avestan grammar. The scope of this study is to investigate computational means for detecting repetitive sequences. It represents a case study of the manuscript J2 by means of tools that were set up in the LOEWE priority programme Digital Humanities at the Goethe University Frankfurt am Main: a digital lexicon, a letter discrimination matrix for Avestan, and the programme Repetition Analysis Function. The article ReAF I offers some basic observations on repetitive sequences in the manuscript J2 and lays the foundation for ReAF II (Jügel forthc.), where the results of the repetition analyses will be used to discuss the compositional structure of the Yasna.
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Ferdowsi’s presentation of Zoroastrianism in an Islamic light

Ghazanfari, Kolsoum. 2015. Ferdowsi’s Presentation of Zoroastrianism in an Islamic Light, Journal of Persianate Studies  8 (1). 23 – 41.

Composed in 10th and 11th century ce, the Shāhnāmeh (The Book of the Kings) contains Iranian ancient history since the first king, Gayumart/Kayumars, up to the end of Sasanian era. One reason behind its popularity is the poet’s method and art in describing and explaining ancient religious elements in such a way that it does not cause religious bias among Zoroastrians and Muslims. This article shows that Ferdowsi has employed various methods to read religious issues of ancient Iran in the light of the social, cultural, and religious spirit of his own time. In his epic narratives, Ferdowsi paid serious attention to contemporary beliefs and social conditions, and this can account for the popularity of the Shāhnāmeh and its lasting influence.

 

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Egyptians in Babylonia in the Neo-Babylonian and Achaemenid Periods

Hackl, Johannes and Michael Jursa. 2015. Egyptians in Babylonia in the Neo-Babylonian and Achaemenid Periods.In J. Stökl & C. Waerzeggers (eds.), Exile and Return: The Babylonian Context, 157-180. Berlin: De Gruyter.

Egyptians are mentioned first in Babylonia in 676 B.C.E. and occasionally can be found also afterwards in Babylonian tablets of the Assyrian period. However, more numerous attestations only appear in the Neo-Babylonian period, after the beginning of Nabopolassar’s rebellion against the Assyrians. In the following discussion we distinguish the evidence from the ‘long sixth century’ (626–484 B.C.E.), with its abundant textual evidence, from later material. The general textual documentation from the period after the revolts against Xerxes, i.e. from 484 B.C.E. onwards, is far less abundant when compared with the earlier period. In view of the scarcity of the available sources, the number of attestations for Egyptians in the fifth and fourth centuries B.C.E. is considerable. It should be
noted, however, that the evidence on Egyptians drawn from these sources is distributed unevenly in terms of institutional and private archives. The largest body of data stems from the Murašû archive from Nippur; additional attestations can
be found in smaller archives from Northern Babylonia, particularly the Kasr and Tattannu archives, as well as in other tablets from Babylon and Borsippa. The largest institutional archive of the period, the Esagil archive with its substantial
corpus of ration lists, on the other hand, yields no information on Egyptians working for the temple. The same holds true for the Zababa archive from Kiš, the second largest institutional archive from the late period.

Continue reading “Egyptians in Babylonia in the Neo-Babylonian and Achaemenid Periods”
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Parthian vassal kingdoms and Roman client states

Hartmann, Udo. 2015. Herrscher mit geteilten Loyalitäten. Vasallenherrscher und Klientelkönige zwischen Rom und Parthien“, in Ernst Baltrusch and Julia Wilker (Eds.), Amici – socii – clientes? Abhängige Herrschaft im Imperium Romanum, 301–362. Berlin: Edition Topoi.

In this paper, similarities and differences between Parthian vassal kingdoms and Roman client states are analyzed. From the perspective of the imperial periphery, the room for manoeuvre of the client kings and the vassal rulers between the two great empires and their political strategies and goals are analysed: Despite their subordination to Rome or Parthia, the petty rulers between Syria and Iran also pursued independent political goals that could conflict with the interests of their imperial superiors. By friendly relations with the other empire they secured themselves more options for action and were able to react flexibly to a crisis when the power of their overlord was threatened. The petty ruler’s first aim was the strengthening of their political position both within the hierarchy of their own empire and in the local rivalry between the monarchs of the Middle East across the imperial borders.

 

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The Kingdom of Adiabene between Parthians and Romans

Luther, Andreas. 2015. Das Königreich Adiabene zwischen Parthern und Römern. In Ernst Baltrusch & Julia Wilker (eds.), Amici – socii – clientes? Abhängige Herrschaft im Imperium Romanum, 275–300. Berlin: Edition Topoi.

This article examines more closely the relations between the kings of Adiabene – an area in the North of modern Iraq around the city of Arbil – and the Romans. It reveals that the kings of Adiabene at times took into consideration the interests of the Roman Empire, despite forming part of the Parthian Empire, in part because they had to.

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Research on Yaghnobi

Benkato, Adam. 2015. Review article: Recent work in Yaghnobi Studies. Iran and the Caucasus 19. 283–294.

This review article discusses various issues raised by the two reports of the Italian missions to the Yaghnob Valley in Tajikistan. It aims to provide a critical review of the publications,  which present a broad variety of new research on the Yaghnobi people, as well as a more general discussion of the methodology involved in studying this group.

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Roman ‘Soldatenkaiser’ on the Triumphal Rock Reliefs of Shāpūr I

Shavarebi, Ehsan. 2015. Roman ‘Soldatenkaiser’ on the Triumphal Rock Reliefs of Shāpūr I – A Reassessment. HISTORIA I ŚWIAT 4, 47-63.

Five rock reliefs surviving in Persis/Fārs province in southern Iran represent the victories of Shāpūr I (241–272 AD), the second Sasanian King of Kings (Šāhānšāh), over the Roman Empire. The three Roman Emperors depicted on these reliefs have traditionally been identified as Gordian III (238–244), Philip I – known as ‘the Arab’ – (244–249) and Valerian I (253–260). From the 1960s onward, new interpretations are presented. In the most recent of these, Uranius Antoninus (253/254) is recognised on three of Shāpūr’s triumphal reliefs. The present paper aims to re-examine these new hypotheses by considering numismatic materials, including a unique gold coin of Shāpūr which bears an image of the same topic accompanying a legend on its reverse.

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Sasanian glassware

Sasanian glassSimpson, St John. 2015. Sasanian glassware from Mesopotamia, Gilan, and the Caucasus. Journal of Glass Studies 57. 77–96.

This paper was presented at The Corning Museum of Glass in March 2014 as part of the symposium dedicated to the memory of the late David Whitehouse and entitled “A Life in Archaeology and Glass: Honoring David Whitehouse (1941-2013)”. It is now published in the Journal of Glass Studies (57), 2015. The subject is a first attempt to understand the role of Sasanian glass in the Caucasus and suggest this is the source of much of the imported Sasanian glass reportedly found in graves in north-west Iran.