Agostini, Domenico. 2014. Eschatological seers and otherworldly travellers in Zoroastrianism. Journal Asiatique 302(1). 47–73.
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Tag: Zoroastrianism
Herman, Geoffrey. 2014. Religious transformation between East and West: Hanukkah in the Babylonian Talmud and Zoroastrianism. In Wick, Peter & Volker Rabens (eds.), Religions and trade: Religious formation, transformation and cross-cultural exchange between East and West, 261–281. Leiden: Brill.
When religious traditions travel they tend to adapt to their new surroundings. Like new products seeking to penetrate a foreign market, they often undergo a process of modification and re-packaging that makes them comprehensible and inviting to their potential clientele. This can often be a subconscious process whereby the elements in the imported tradition that evoke more familiar local practices rise to prominence and develop further whereas others sink into the background. This article seeks to account for the development of the ritual observance of the festival of Hanukah, a festival that was brought from Judaea to Babylonia. It pinpoints the holiday’s evolution upon its reception in Babylonia. Observing similarities in ritual between the receiving community – Babylonian Jewry, and the prevalent practices found among the Zoroastrians of the region it suggests a connection between the two. This connection intimates that the ritual celebration of Hanukkah was radically and fundamentally transformed in its new religious environment as a result of its encounter with local religious custom.
Find the article here.
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Repetitions of the Ahuna Vairiia
Cantera, Alberto. 2014. Repetitions of the Ahuna Vairiia and animal sacrifice in the Zoroastrian long liturgy. Estudios Iranios y Turanios 1. 25–29.
The Ahuna Vairiia prayer is never repeated three times in extant Avestan texts and also the Pahlavi literature excludes this number of repetitions. This is because three repetitions of the Ahuna Vairiia is the Avestan text used for the very centre of the Zoroastrian long liturgy: the slaughter of the sacrificial victim and the meat offerings to the fire. Here again, we discover the central importance of the sacrifice when the Avestan texts used in the long and short liturgies got their current shape. Further, it is shown a ritual parallelism between the slaughter of the victim and the pounding of the haōma.
The PDF of the article is here.
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Zoroastrianism in Iranian history
This chapter by Michael Stausberg was published in 2012, but I post it here due to its relevance and the recent availability of a PDF:
Stausberg, Michael. 2012. From power to powerlessness: Zoroastrianism in Iranian history. In Anh Nga Longva & Anne Sofie Roald (eds.), Religious minorities in the Middle East: Domination, self-empowerment, accommodation, 171–193. Leiden, Boston: Brill.
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.
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Wrestling with the Demons
Moazami, Mahnaz. 2014. Wrestling with the Demons of the Pahlavi Widēwdād. Transcription, Translation, and Commentary (Iran Studies 9). Leiden/Boston: Brill.
The Pahlavi Widēwdād (Vidēvdād), The Law (Serving to Keep) Demons Away, a fifth-century Middle Persian commentary on the Avestan Vidēvdād, describes rules and regulations that serve to prevent pollution caused by dead matter, menstrual discharges, and other agents. It recognizes the perpetual presence of the demons, the forces of the Evil Spirit –forces that should be fought through law-abiding conduct. In spite of its formidable textual problems, the commentary provides an invaluable quarry for the rules of the Zoroastrian community through its citation of regulations for the conduct of its members. Many topics are covered, from jurisprudence to penalties, procedures for dealing with pollution, purification, and arrangements for funerals. Viewed together, they provide the reader with an exquisite interlace of a community’s concerns.
See here for more.
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Approaches to the study of ‘time’
Although not newly published, I mention this article by Stausberg as it relates to Rezania’s work on the concept of time in Zoroastrianism.
Stausberg, Michael. 2004. Approaches to the study of ‘time’ in the history of religions. Temenos 39/40. 247–268.
Rezania, Kianoosh. 2010. Die zoroastrische Zeitvorstellung. Eine Untersuchung über Zeit- und Ewigkeitskonzepte und die Frage des Zurvanismus (Göttinger Orientforschungen III.
Reihe Iranica, Neue Folge 7). Wiesbaden: Harrassowitz Verlag.
Canepa, Matthew. 2013. Building a new vision of the past in the Sasanian Empire: The sanctuaries of Kayānsīh and the great fires of Iran. Journal of Persianate Studies 6. 64–90.
This article analyzes how Zoroastrian holy sites as celebrated in the Avesta or elaborated in later, related traditions, emerged as important architectural and ritual centers in late antiquity. Instead of ancient foundations whose details were lost in the depths of time, this paper argues that some of the holiest sanctuaries of the Zoroastrian religion, including Ādur Gušnasp, Ādur Farnbāg, Ādur Burzēn-Mihr, Ādur Karkōy and Lake Kayānsīh, emerged no earlier than the Arsacid era, and were actively manipulated and augmented by the Sasanian dynasty.
Read the article here.
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Der Zoroastrismus als iranische Religion
Stausberg, Michael. 2011. Der Zoroastrismus als iranische Religion und die Semantik von ‚Iran’ in der zoroastrischen Religionsgeschichte. Zeitschrift für Religions- und Geistesgeschichte 63(4). 331–331.
Read the article here or here.
Zoroastrianism, one of the three recognized religious minorities in the Islamic Republic, can claim a specific linkage with Iran since the Avestan Vendidād and its other primary religious documents were written in Iranian languages and its history has for the most part unfolded in Iran (in a larger geographical sense). The term Aryan is used in inscriptions by the Achaemenian king Darius I as a way to gloss the name of the deity Ahura Mazdā (the ‘God of the Aryans’). In the Sasanian period, Iran became the name of the empire. Zoroastrian literature written under Islamic rule, reaffirms the idea of a unity between kingship and (Zoroastrian) religion, but transposes its realization into the eschatological future. After centuries of decline and discrimination, twentieth-century modernization entailed the prospect of societal reintegration for Zoroastrians; an unachieved hope under the Pahlavis, this prospect has become even more remote under the political conditions imposed by the Islamic Republic, where Zoroastrians now use the vocabulary of martyrdom to express their commitment to their homeland.
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Public lecture III
3. The return of the Avesta
It has been argued that the adoption of the Zoroastrian religious world view by the Sasanians was instrumental in maintaining the nobility’s loyalty to the goals of the empire. Most arguments in favour of this view, however, derive from examinations of source material dating from the early Islamic era. This lecture will revisit the pertinent arguments and further discuss previously unexplored textual material.
Speaker: Arash Zeini
Where: University of St Andrews, School of Classics, Swallowgate, S11.
When: 14 May 2014, 17:30