Pourshariati’s new article appears in Sarshar (2014). I have already posted the bibliographic note for the volume, but want to highlight this article separately, as it relates to late antiquity:
Pourshariati, Parvaneh. 2014. New vistas on the history of Iranian Jewry in late antiquity, Part I: Patterns of Jewish settlement in Iran. In Houman Sarshar (ed.), The Jews of Iran, 1–32. London: I.B. Tauris.
Read the article here.
Payne, Richard. 2014. The Rise of Christianity in Iran. News and Notes 223. 2–7.
Read the article here.
Jügel, Thomas. 2014. On the linguistic history of Kurdish. Kurdish Studies 2(2). 123–142.
Historical linguistic sources of Kurdish date back just a few hundred years, thus it is not possible to track the profound grammatical changes of Western Iranian languages in Kurdish. Through a comparison with attested languages of the Middle Iranian period, this paper provides a hypothetical chronology of grammatical changes. It allows us to tentatively localise the approximate time when modern varieties separated with regard to the respective grammatical change. In order to represent the types of linguistic relationship involved, distinct models of language contact and language continua are set up.
Read the article here.
de la Vaissière, Étienne. 2012 [2007]. A note on the Schøyen copper scroll: Bactrian or Indian? Bulletin of the Asia Institute 21. 127–130.
Find the article here.
Payne, Richard. 2014. The reinvention of Iran: The Sasanian Empire and the Huns. In Michael Maas (ed.), The Cambridge companion to the age of Attila, 282–299. Cambridge: Cambridge University Press.
Find the article here.
Strauch Schick, Shana. 2014. Women in the Hērbedestān: A re-examination of the Bavli’s Beruriah narratives in light of Middle Persian literature. Zion 79(3). 407–424.
The Babylonian Talmud contains a number of dicta which unambiguously exclude women from the study of Torah. Yet the narratives concerning Beruriah, supposedly the daughter of R. Hanina b. Teradyon and wife of R. Meir, suggest otherwise. She is depicted as having received formal instruction at the same level as rabbinic sages. Yet, these traditions appear only in the Babylonian Talmud, a few centuries after she would have lived, and contain a number of common literary motifs. This and other factors indicate the constructed nature of these stories, as David Goodblatt and Tal Ilan have noted. While it is possible to explain the local function of these narratives on literary and didactic grounds, given the Babylonian Talmud’s general stance regarding women and Torah study, the figure of a woman well-versed in Torah learning is indeed surprising.
This paper proposes that the appearance of the character of Beruriah is best understood within the Middle Persian milieu when the late Talmudic narratives arose. It is clear from Zoroastrian texts that religious study was a possibility open to men and women and that both were equally viable candidates to leave their home in order to engage in religious training at the Hērbedestān. A passage from Mādayān ī Hazār Dādestān, for example, depicts women who are well versed in jurisprudence and shares other significant parallels with the Beruriah narratives. By turning to relevant Middle Persian sources it thus becomes clear that the idea of the scholarly woman was not simply a literary motif called into existence, but was in fact a real possibility that Jews of Babylonia had to confront—a novel phenomenon unknown (or perhaps suppressed) in earlier Palestinian sources. Within a larger culture in which women participated in religious scholarly pursuits, the exclusion of women from Torah study and the community of scholars was addressed by the creation of Beruriah. Although the existence of a woman of Beruriah’s erudition within an elite rabbinic family could now be presented as a plausible historical persona, her existence served as a cautionary tale to justify the importance of keeping Torah study exclusively male.
Herman, Geoffrey . 2014. Insurrection in the academy: The Babylonian Talmud and the Paikuli inscription. Zion 79(3). 377–407.
In the Sasanian Empire Persian court culture cast its shadow well beyond the palace walls in Ctesiphon. Palatial or imperial custom was ubiquitous and smaller courts, as indeed the Divine Kingdom in heaven, acquired for themselves many of the characteristics of the royal court. Court culture impacted greatly on diverse realms of life including not just political thought, but also Sasanian art, literature, and religion.
The Jews of Babylonia lived within this imperial context and it shaped their outlook. They looked upon royal palace culture in admiration as an ideal worthy of imitation. The Babylonian rabbinic academy and the literature woven around it may therefore be conceptualized and interpreted in light of this imperial context.
The rabbinic academy is, indeed, portrayed as a ‘kingdom’, a microcosm of the royal palace. Here, its leaders presided over assembles sitting in a dignified and luxurious manner. They ‘reigned’ as doormen guarded the entrance, and certain court ‘rituals’ were observed.
This article traces ways in which Babylonian rabbis employed Sasanian imperial themes when portraying the contemporary rabbinic academy, and when developing tales of court intrigue and usurpation narratives set in the rabbinic academy.
Focusing on the Babylonian Talmud’s revision of the Yerushalmi’s account of the deposition of Rabban Gamaliel from the patriarchate (BT. Berakhot 27b-28a), the article suggests that specific images within the story evoke Sasanian imperial culture and literature. Indeed, its revision mirrors in many ways the themes and structure of a contemporary source – the monumental Paikuli inscription, a late third century CE royal inscription that describes a struggle over the Persian throne. This inscription, while describing a historical event, is itself inspired by, and partially caste in accordance with mythical and epic Iranian models and literary patterns. It can therefore serve to exemplify the genre of usurpation accounts to which the Talmudic authors were also exposed. More generally, these parallels highlight the impact of the Sasanian literary heritage on the Babylonian Talmud.
Notwithstanding the fictional nature of many of the sources explored in this paper, they are nevertheless illustrative of the way in which the Babylonian academy was imagined. They are, in fact, suggestive of the actual dimensions of this institution of higher education when these sources were being created.
Morano, Enrico. 2013. Una pagina da un libro sogdiano manicheo di storielle, parabole e aforismi. In Mario Capaldo, Patrizia Lendinara & Mario Negri (eds.), ΦΙΛΟΙΝ: Scritti in onore di Mario Enrietti e Renato Gendre, 327–334. Alessandria: Edizioni dell’Orso.
Read the article here.
Delaini, Paolo. 2014. The image of cosmos reflected in the body. The theory of microcosm-macrocosm and its spread in Sasanian Iran. In Antonio Panaino (ed.), Studies on astronomy and its history offered to Salvo De Meis (Indo-Iranica et Orientali 13). Milan: Memesis.
Read the article here.
Daryaee, Touraj. 2014. The last ruling woman of Ērānšahr: Queen Āzarmīgduxt. International Journal of the Society of Iranian Archaeologists 1(1). 77–81.
Queen Āzarmīgduxt was the last queen from the Sasanid dynasty who ruled Ērānšahr during the 7th century CE. In this paper we intend to review her life and her decision to revive the memory of her father Khusro the Second (Parwez). One of Āzarmīgduxt’s actions was to mint coins with the image of her father, but her own name. In this paper, we propose a new theory about Āzarmīgduxt’s decision to do so. The paper concludes with an analysis of the reasons behind Āzarmīgduxt’s assassination by a group of Arsacid nobility Spāhbed Farrox-Hormizd and his son, Rustam ī Farroxzādān.
Read the article here.