This volume is the first publication in English to discuss the nature and identity of the polity in the East Caucasus referred to by modern scholars as (Caucasian) Albania. The sporadic and fragmentary character of our sources for this polity means that it is difficult to construct a continuous narrative of its history, and so we offer here studies by leading specialists on particular aspects of it: geographical extent, religious and political machinations, material culture, interactions with neighboring states and key historical developments.
A number of contributions in this volume relate to Iran, which is why we announce the book rather than single articles.
The Yaresan or Ahl-e Haqq are a relatively large minority group whose religion originates in the border regions between Iran and Iraq. As members of traditional Yaresan communities are becoming more visible in the West, both as diaspora groups and in academia, there is an increasing demand for reliable information about their background. Academic interest is also growing. Recent scholarly publications, however, tend to assume a fundamental knowledge of the Yaresan tradition, which is not easy to glean from existing sources. This is made more complicated by the very real differences between the European world view and that of traditional Yarsanism. For that reason and because music plays an unusually prominent role in Yaresan observance, it was decided to combine the authors’ work on religious traditions and music respectively in two volumes. In doing so the religious realities of the traditional Yaresan of the Guran region is communicated by quoting extensively from interviews with community members. The first volume also offers a survey of other religious traditions that are thought to have been influential in shaping modern Yarsanism.
Studi sulla Persia sasanide – La dinastia dei Sasanidi (224-651 CE) rappresenta a detta di molti studiosi una sorta di “età dell’oro” dell’arte e della civiltà persiana. Nonostante un corposa mole di informazioni su questo popolo si sia conservata grazie all’opera di autori greci e latini a loro contemporanei – nonché successivamente da arabi e persiani – poco resta nelle fonti dirette, rappresentate principalmente da qualche iscrizione ufficiale fatta incidere su pietra dalla numismatica e dalla glittica. Questo volume, nato dagli interventi dei massimi studiosi e conoscitori dell’ambito, raccoglie dieci saggi tratti da due convegni svoltisi in Italia e negli Stati Uniti tra il 2010 e il 2017. In particolare, vengono qui discussi vari aspetti del piano politico, sociale e religioso dell’impero sasanide e delle civiltà ad esso attigue, con lo scopo di far rivivere un’epoca molto feconda per la cultura e l’arte persiana, attribuendo un particolare rilievo a quelle che sono le testimonianze conservate nei testi scritti e nelle opere d’arte figurativa.
The word namāz “reverence” is first attested in Manichaean Middle Persian and Parthian (namāž). It is survived in New Persian namāz originally denotes a respectful adressing to a socially superior person or to God.
Sprachman, Paul. 2020. Erotic Persian (Bibliotheca Iranica: Literature Series 15). Costa Mesa: Mazda Publishers.
According to the content description (see below), this book contains a facsimile of "Alfiyeh va Shalfiyeh".
This book is a general survey of language and images that arouse sexual desire. The book begins by examining the works of the great Persian poets and prose authors who avoid direct mention of bodily functions and use imagery borrowed from nature and food when describing the charms of lovers and human sexual activity. The examination shows how erotic imagery, at one time innovative, hardened into clichés over centuries of repeated use. The book’s focus on the semantics of allusive Persian also leads to a general notion of what makes one poem or piece of prose sexually stimulating and another inspirational. Here “Erotic Persian” joins an ongoing controversy: namely, to what extent are some of the works of great Sufi authors like Rumi, Sa`di, Hafez, etc. erotic? Dealing with both the pleasures of the flesh and the spirit? The book asks: Can certain works be at once carnal and spiritual? The prevailing view frowns on such interpretations, insisting great authors never wrote solely to arouse readers’ desires. If erotic material found its way into the canon, many assert, it was there merely to divert the reader’s or listener’s attention away from the everyday and direct it toward spiritual truths.
Amiri Bavandpour, Sajad. 2020. The Persian Martyr Acts in Syriac. Tehran: Abi Parsi.
As the first volume of a four-volume series, the present book consists of three main sections: an introduction to the Christian tradition of Hagiography, a general explanation of the Persian martyr acts (in Syriac, Greek, Armenian, Georgian, and Sogdian) in Sasanian Persia and finally the Syriac texts, their Persian translation, and commentaries on 17 acts from the reign of Shapur. These acts are as follows:
John of Arbela (BHO 500)
Abraham of Arbela (BHO 12)
Hananya (BHO 372)
Jacob and Mary (BHO 426)
Barhadbeshabba(BHO 138)
Aitallaha and dcn. Hophsai (BHO 29)
Thekla and companions (BHO 1157)
Jacob and Azad (BHO 423)
11 Men and 9 Women (BHO 718)
Pr Shapur of Niqator and bp Isaac of karka (BHO 1042)
Narsai and Joseph (BHO 806)
Martyrs of Beth Slok (BHO 807)
Captives from Beth Zabdai (BHO 375)
Baday (BHO 130)
Barshebya (BHO 146)
Daniel and Warda (BHO 245)
`Aqebshma (BHO 22)
In original:
امیری باوندپور، سجاد. 1398. شهادتنامههای سُریانی مسیحیان ایران در عصر ساسانی. تهران: آبی پارسی
For centuries, Persian was the language of power and learning across Central, South, and West Asia, and Persians received a particular basic education through which they understood and engaged with the world. Not everyone who lived in the land of Iran was Persian, and Persians lived in many other lands as well. Thus to be Persian was to be embedded in a set of connections with people we today consider members of different groups. Persianate selfhood encompassed a broader range of possibilities than contemporary nationalist claims to place and origin allow. We cannot grasp these older connections without historicizing our conceptions of difference and affiliation.
Mana Kia sketches the contours of a larger Persianate world, historicizing place, origin, and selfhood through its tradition of proper form: adab. In this shared culture, proximities and similarities constituted a logic that distinguished between people while simultaneously accommodating plurality. Adab was the basis of cohesion for self and community over the turbulent eighteenth century, as populations dispersed and centers of power shifted, disrupting the circulations that linked Persianate regions. Challenging the bases of protonationalist community, Persianate Selves seeks to make sense of an earlier transregional Persianate culture outside the anachronistic shadow of nationalisms.
About the author
Mana Kia is Associate Professor of Middle Eastern, South Asian, and African Studies at Columbia University.
Delaini, Paolo. 2019. Pregnancy in Middle-Persian Zoroastrian Literature: The Exchange of Knowledge between India, Iran, and Greece in Late Antiquity. In Costanza Gislon Dopfel, Alessandra Foscati & Charles Burnett (eds.), Pregnancy and Childbirth in the Premodern World, 29–51. Turnhout: Brepols Publishers.
In Late Antiquity Sasanian court patronage attracted philosophers, medical doctors, and teachers from the former Roman Empire. Contemporary observers noted that the court of the Sasanian King Xusraw I (AD 531–79) was a meeting place open to philosophical debates and to the diffusion of medical knowledge. According to tradition, King Xusraw welcomed the Greek philosopher Damascius and the ‘seven sages of Byzantium’ to his ancient capital of Ctesiphon at the time of their expulsion from Athens’s school of philosophy. It seems that this king was deeply interested in medicine; he invited and hosted numerous Byzantine doctors and financially supported Abraham of Beth Rabban, director of the influential Nisibis School, in his endeavour to build a hospital (xenodocheion).
Delaini offers in his article a cross-cultural analysis of pregnancy and childbirth traditions in Middle Persian Zoroastrian Literature.
The definitive biography of Dadabhai Naoroji, the nineteenth-century activist who founded the Indian National Congress, was the first British MP of Indian origin, and inspired Gandhi and Nehru. Mahatma Gandhi called Dadabhai Naoroji the “father of the nation,” a title that today is reserved for Gandhi himself. Dinyar Patel examines the extraordinary life of this foundational figure in India’s modern political history, a devastating critic of British colonialism who served in Parliament as the first-ever Indian MP, forged ties with anti-imperialists around the world, and established self-rule or swaraj as India’s objective. Naoroji’s political career evolved in three distinct phases. He began as the activist who formulated the “drain of wealth” theory, which held the British Raj responsible for India’s crippling poverty and devastating famines. His ideas upended conventional wisdom holding that colonialism was beneficial for Indian subjects and put a generation of imperial officials on the defensive. Next, he attempted to influence the British Parliament to institute political reforms. He immersed himself in British politics, forging links with socialists, Irish home rulers, suffragists, and critics of empire. With these allies, Naoroji clinched his landmark election to the House of Commons in 1892, an event noticed by colonial subjects around the world. Finally, in his twilight years he grew disillusioned with parliamentary politics and became more radical. He strengthened his ties with British and European socialists, reached out to American anti-imperialists and Progressives, and fully enunciated his demand for swaraj. Only self-rule, he declared, could remedy the economic ills brought about by British control in India. Naoroji is the first comprehensive study of the most significant Indian nationalist leader before Gandhi.
The Talmud’s Red Fence explores how rituals and beliefs concerning menstruation in the Babylonian Talmud and neighboring Sasanian religious texts were animated by difference and differentiation. It argues that the practice and development of menstrual rituals in Babylonian Judaism was a product of the religious terrain of the Sasanian Empire, where groups like Syriac Christians, Mandaeans, Zoroastrians, and Jews defined themselves in part based on how they approached menstrual impurity. It demonstrates that menstruation was highly charged in Babylonian Judaism and Sasanian Zoroastrian, where menstrual discharge was conceived of as highly productive female seed yet at the same time as stemming from either primordial sin (Eve eating from the tree) or evil (Ahrimen’s kiss). It argues that competition between rabbis and Zoroastrians concerning menstrual purity put pressure on the Talmudic system, for instance in the unusual development of an expert diagnostic system of discharges. It shows how Babylonian rabbis seriously considered removing women from the home during the menstrual period, as Mandaeans and Zoroastrians did, yet in the end deemed this possibility too “heretical.” Finally, it examines three cases of Babylonian Jewish women initiating menstrual practices that carved out autonomous female space. One of these, the extension of menstrual impurity beyond the biblically mandated seven days, is paralleled in both Zoroastrian Middle Persian and Mandaic texts. Ultimately, Talmudic menstrual purity is shown to be driven by difference in its binary structure of pure and impure; in gendered terms; on a social axis between Jews and Sasanian non-Jewish communities; and textually in the way the Palestinian and Babylonian Talmuds took shape in late antiquity.
