The Xorde Avesta is considered a collection of shorter Zoroastrian liturgies. Until recently, neither the architecture of the manuscripts in which the Xorde Avesta was handed down was analyzed in detail, nor was the relationship between manuscript and practice adequately described. This article develops the thesis that the representation of the Xorde Avesta in manuscripts and liturgical practice can be understood from the point of a ritual structuring of circular units of time.
In the early twentieth century, an esoteric interpretation of Zoroastrianism known as Ilme kṣnum became popular among the Parsis of India. Although research on the subject is scant, most scholars suggest that Ilme kṣnum draws largely upon the ideas promoted by the Theosophical Society in India. By examining primary sources in Gujarati, the present article illustrates the interpretation of the Zoroastrian cosmology proposed by Ilme kṣnum. Through a comparative analysis of its main concepts and terms, Ilme kṣnum is historicized in the context of the relations of the Parsi community with the Persianate and Western worlds. By framing Ilme kṣnum as a reconciliation between Persianate and Western forms of knowledge, the present article looks at historical entanglements as resources for the Parsi quest for religious authenticity, placing Zoroastrianism in global religious history.
The Abstract
This is an open access publication ahead of the print.
The Sūdgar Nask of Dēnkard Book 9 is one of the most enigmatic and yet fundamental texts of Zoroastrianism. It is a commentary on the ‘Old Avesta’ of the 2nd millennium BCE produced in Pahlavi (Zoroastrian Middle Persian) in the Sasanian (224–651 CE) and early Islamic centuries. This commentary purportedly based on earlier Pahlavi translations and commentaries of lost Young Avestan tractates commenting in turn on the ‘Old Avesta’ is a value-laden, ideologically motivated discourse that displays a rich panoply of tradition-constituted forms of allegoresis. This terse yet highly allusive text mobilizes complex forms of citation, allusion, and intertextuality from the inherited Avestan world of myth and ritual in order to engage with and react to the profound changes occurring in the relationships between theology, religious praxis, national identity, and imperial politics in Iranian society. Despite its value and importance for developing our nascent understanding of Zoroastrian hermeneutics and the self-conception of the Zoroastrian priesthood in Late Antiquity, this primary source has attracted scant scholarly attention due to the extreme difficulty of its subject matter and the lack of a reliable translation. Volume 32 serves as an intertextual commentary on this often-bewildering text. It contextualizes and historicizes the traditional intersignifications of the Sūdgar Nask which evince indigenous hermeneutical interventions that violate the ‘plain sense’ of meaning, thus challenging our philological approaches to understanding the archaic corpus of the ‘Old Avesta.’ Reading the Sūdgar Nask is a hermeneutic process of traversing texts, genres, and rituals in both the Avestan and Pahlavi corpora, thus activating nodes in a web or network of textual and meta-textual relations that establish new forms of allegoreses or meaning making. It is argued that this entire hermeneutical complex of weaving a ‘new’ text composed of implicit proof text and explicit commentary renews, extends, and, ultimately, makes tradition.
Middle Persian translations and interpretations of Avestan texts employ the word īšt in the translation of the Avestan ī̆šti- “capability, capacity, competence”. The word became a vocabulary item in the Middle Persian corpus. It seems to be a calque of its Avestan counterpart. The Avestan ī̆šti- has presented challenges in the Avesta scholarship and is translated with words from different semantic domains. This article discusses the definition of Avestan ī̆šti- and how it is reinterpreted and understood in the Middle Persian translations. It is argued here that Av. ī̆šti- refers to “capability, capacity, and competence”. However, it is understood and interpreted in the MP texts as “wealth, property”, “remuneration”, or “reward”. It is sometimes translated to a verb form from xwāstan “desire, want”.
The Sūdgar Nask of Dēnkard Book 9 is one of the most enigmatic and yet fundamental texts of Zoroastrianism. It is a commentary on the ‘Old Avesta’ of the 2nd millennium BCE produced in Pahlavi (Zoroastrian Middle Persian) in the Sasanian (224–651 CE) and early Islamic centuries. This commentary purportedly based on earlier Pahlavi translations and commentaries of lost Young Avestan tractates commenting in turn on the ‘Old Avesta’ is a value-laden, ideologically motivated discourse that displays a rich panoply of tradition-constituted forms of allegoresis. This terse yet highly allusive text mobilizes complex forms of citation, allusion, and intertextuality from the inherited Avestan world of myth and ritual in order to engage with and react to the profound changes occurring in the relationships between theology, religious praxis, national identity, and imperial politics in Iranian society. Despite its value and importance for developing our nascent understanding of Zoroastrian hermeneutics and the self-conception of the Zoroastrian priesthood in Late Antiquity, this primary source has attracted scant scholarly attention due to the extreme difficulty of its subject matter and the lack of a reliable translation. This volume represents the first critical edition and translation of this formidable text which will contribute to the philological, theological, and historiographical study of Zoroastrianism in a pivotal moment in its rich and illustrious history.
Sasanian Studies: Late Antique Iranian World is a refereed journal that publishes papers on any aspect of the Sasanian Empire and ist neighboring late antiquity civilizations. The journal welcomes essays on archaeology, art history, epigraphy, history, numismatics, religion and any other disciplines which focuse on the Sasanian world. This annual publication focuses especially on recent discoveries in the field, historiographical studies, as well as editions and translations of texts and inscriptions. We aim to facilitate dialogue and contact among scholars of Sasanian Studies around the world. The journal will publish papers mainly in English, but also in German, French, Italian and may also consider Persian and Arabic.
From the contents:
Nima Asefi, Āzādmard in the Pahlavi Archive of Hastijan
Iris Colditz, Landesrecht vs. lokales Recht? Fragen an das sasanidische Rechtsbuch Hazār dādestān
Götz König, Zur Bedeutung der Sternenlehre in den Rezensionen des Bundahišn und für deren historische Beurteilung
Katarzyna Maksymiuk, The Titles of the (h)argbed, the artēštārān sālār and the spāhbed in the Iranian and Non-Iranian Sources
Daniel T. Potts, A Contribution to the Location of the Late Antique Settlements Known as Rēw-Ardašīr or Rēšahr
Robert Rollinger & Josef Wiesehöfer, Emperor Valerian and Ilu-bi’dī of Hamath. Persian Cruelty, and the Persistence of Ancient Near Eastern Traditions
Although numbering fewer than 60,000 in a city of more than 12 million people, Mumbai’s Parsi community is one of the largest private landowners in the city due to its network of public charitable trusts. In Trust Matters Leilah Vevaina explores the dynamics and consequences of this conjunction of religion and capital as well as the activities of giving, disputing, living, and dying it enables. As she shows, communal trusts are the legal infrastructure behind formal religious giving and ritual in urban India that influence communal life. Vevaina proposes the trusts as a horoscope of the city—a constellation of housing, temples, and other spaces providing possible futures. She explores the charitable trust as a technology of time, originating in the nineteenth century, one that structures intergenerational obligations for Mumbai’s Parsis, connecting past and present, the worldly and the sacred. By approaching Mumbai through the legal mechanism of the trust and the people who live within its bounds as well as those who challenge or support it, Vevaina offers a new pathway into exploring property, religion, and kinship in the urban global South.
Throughout the Sasanian era (224-650/1 CE), Zoroastrian Fire Foundations were some of the most significant landowners in Iran. The sources represented in this study reveal that Fire Foundations were among the most prominent organizations in late antique Iran, actively utilizing slaves and their labour in various social, economic and religious contexts. This article studies the religious, social, legal, and economic aspects of slaves in general, and slaves of Fire Foundations in particular throughout the Sasanian period. Drawing on Middle Persian legal and religious texts, the article examines three interrelated themes: the Fire Foundations characterized as slavers, and the function of priests in mobilizing their immense landed estates, income, and the utilization of slave labour; the relationship between free persons and slaves; and the link between the Fire Foundations and slaves. Analyzing these key questions and the considerable involvement of clerics in all these aspects enables us to discern the structural role of priests in Fire Foundations’ use of slavery and within the broader framework of the Sasanian economy. Through this analysis, the article highlights the close administrative and financial ties binding the priesthood and the monarchy during Sasanian Iran.
Early Zoroastrianism was transmitted orally, as is now generally accepted by scholars. There is no consensus, however, regarding the implications of that insight. The few scholars who have referred to the question so far generally based their approach on the assumption that academic theories on orality are valid for all forms of oral transmission, which is demonstrably untrue. Moreover, whilst progress has been made on individual aspects of Avestan texts, the early history of Zoroastrianism as such has received scant attention in recent decades. Philip G. Kreyenbroek has combined an almost life-long study of Zoroastrianism with empirical research on the oral traditions of two modern Iranian religious groups. In this book he applies his first-hand knowledge of the workings of oral transmission and his familiarity with early Zoroastrian priestly practices to extant Avestan texts in order to uncover their history in the light of their earlier oral transmission. Taking into account a number of recent discoveries by other scholars, the work arrives at new conclusions about the genesis and early development of the Zoroastrian tradition.
