Bibliography

Total Page:16

File Type:pdf, Size:1020Kb

Bibliography BIBLIOGRAPHY Primary Sources I. Classical Aelian, Historical Miscellany (Loeb), 1997. Aeschylus, The Persians, trans. Smyth, H.W. (Loeb) Vol. 1, 1930. Arrian, Anabasis Alexandri, trans. Robson, E.I. (Loeb), 1929, 2 vols. ——, Anabasis of Alexander, trans. Brunt, P.A. (Loeb), 1976, 2 vols. ——, The Campaigns of Alexander, trans. A. De Selincourt/J.R. Hamilton, Penguin Books, 1971. Athenaeus, The Deipnosophists, trans. Gulick, C.B. (Loeb), 1927, 7 vols. Diodore de Sicile, Bibliotheque Historique, Livre XVII, trans. Goukowsky, P., Paris, 1976. Diodorus of Sicily, BK. XVII, trans. Welles, C.B. (Loeb), 1963, Vol. 8. ——, BKS. XVIII & XIX. 1–65, trans. Geer, R.M. (Loeb), 1962, Vol. 9. Herodotus, trans. Godley, A.D. (Loeb), 1920. ——, trans. A. De Selincourt/A.R. Burns, Penguin, 1972. Homer, The Iliad, trans. Fagles, R., Penguin, 1990. Jacoby, F., Die Fragmente der Griechischen Historiker (FGrH), Barlin & Leiden, 1923. Josephus, Jewish Antiquities, trans. Thackeray, H.St.J. (Loeb), 1926. Justin, Cornelius Nepos; Eutropius, trans. Watson, J.S., London, 1897. ——, Epitome of the Philippic History of Pompeius Trogus, trans. Pausanias, Description of Greece, trans. Jones, W.H.S., London, 1918, 6 vols. Pliny, Natural History, trans. Rackham, H. (Loeb), 1938. Plutarch’s Lives, “Alexander”, trans. Perrin, B. (Loeb), 1914, Vol. 7. ——, “Aristides”, trans. Perrin, B. (Loeb), 1914, Vol. 2. ——, “Artaxerxes”, trans. Perrin, B. (Loeb), 1914, Vol. 11. ——, “Eumenes”, trans. Perrin, B. (Loeb), 1914, Vol. 8. ——, “Lycurgus”, trans. Perrin, B., (Loeb), 1914, Vol. 1. ——, “Themistocles”, trans. Perrin, B. (Loeb), 1914, Vol. 2. Plutarch’s Moralia (Fortuna), trans. Babbitt, F.C. (Loeb), 1927. Polyaenus, Stratagems of War, trans. Krentz, P. & Wheeler, E.L., Chicago, 1994, Vol. 1. Quintus Curtius Rufus, trans. Rolfe, J.C. (Loeb), 1946, 2 vols. ——, trans. Yardley, J., Penguin, 1984. Strabo, Geography BK. XI, trans. Jones, H.L. (Loeb), 1928, Vol. 5. ——, BK. XV, trans. Jones, H.L. (Loeb), 1930, Vol. 7. ——, BK. XVII, trans. Jones, H.L. (Loeb), 1932, Vol. 8. Xenophon, Anabasis, trans. Brownson, C.L. (Loeb), 1918. ——, Cyropaedia, trans. Miller, W. (Loeb), 1914, 2 vols. Yardley, J.C. & Heckel, W. (BKS. 11–12: Alexander the Great), Oxford, 1997. II. Achaemenid Inscriptions Kent, R.G., Old Persian, Grammar, Texts, Lexicon, New Haven, 1953. Von Voigtlander, E.N., The Behistun Inscription of Darius the Great Babylonian Version, London, 1978. III. Persian Sources Borbān-i Qātih, ed. Moein, M., Tehran, 1978. Letter of Tansar, ed. Minovi, M., Tehran, 1975. 186 bibliography Nezami Ganjavi, Khamseh, ed. Dastgerdi, V., Tehran, 1938. ——, Sharafnāma, ed. Dastgerdi, V., Tehran, 1956. Firdawsi, Shāhnāma, ed. Mohl, J., Tehran, 1989. ——, Moscow, Vol. 1, 1966. IV. Arabic Al-Tabari, History, trans. Perlmann, M., New York, 1987. V. Zoroastrian Sources Ardāvīrāfnāmag, Boyce, M., Textual Sources for the Study of Zoroastrianism, Manchester, 1984. Ātash Nyāyash, trans. Darmesteter, J., Oxford, 1884, SBE 23. Bahman Yasht, trans. West, E.W., Pahlavi Texts pt. I, Oxford, 1880, Sacred Books of the East 5. Bundahishn, Zand-Ākāsīh, Iranian or Greater Bundahisn, trans. & translit. Anklesaria, B.T., Bombay, 1956. Dādīstān-i Dinīk, trans. West, E.W., Pahlavi Texts pt. II, Oxford, 1882, Sacred Books of the East 18. Dādīstān-i Menōg-i Khrad, trans. West, E.W., Pahlavi Texts pt. III, Clarendon Press, 1885. Dinkard VII, trans. West, E.W., Pahlavi Texts pt. V, Oxford, 1897, Sacred Books of the East 47. Dinkard IX, trans. West, E.W., Pahlavi Texts pt. IV, Oxford, 1892, Sacred Books of the East 37. Indian Bundahis, trans. West, E.W., Pahlavi Texts pt. I, Oxford, 1880, Sacred Books of the East 5. Pahlavi Texts pt. IV, trans. West, E.W., Oxford, 1892, Sacred Books of the East 37. Selections of Zadsparam, trans. West, E.W., Pahlavi Texts pt. I, Oxford, 1880, Sacred Books of the East 5. Shāyast lā-Shāyast, trans. West, E.W., Pahlavi Texts pt. I, Oxford, 1880, SBE 5. The Persian Rivayats of Hormazyar Framarz and Others, trans. Dhabhar, E.B.N., Bombay, 1932. The Vendidād, Zend Avesta pt. I, trans. Darmesteter, J., Oxford, 1887, Sacred Books of the East 4. VI. Biblical Sources The Anchor Bible. Secondary Literature Amiet, P., 1972, Glyptique Susienne, Vol. 43, Paris. Andronikos, M., 1984, Vergina: The Royal Tombs and the City, Athens. Atkinson, J.E., 1980, A Commentary on Q. Curtius Rufus’ Historiae Alexandri Magni BKS 3 & 4, Amsterdam. ——, 1994, A Commentary on Q. Curtius Rufus’ Historiae Alexandri Magni BKS 5–7, 2, Amsterdam. Auboyer, J., 1949, Le Trone et son Symbolisme dans l’Inde ancienne, Paris. Badian, E., 1985, “Alexander in Iran”, The Cambridge History of Iran, Vol. 2, The Median and Achaemenian Periods, ed. Gershevitch, I., Cambridge, 1985. ——, 2000, “Darius III”, Harvard Studies in Classical Philology, Vol. 100. Baumgarten, A.I. & Sperling, S.D., 2007, “Scroll of Esther”, Encyclopaedia Judaica, second edition, Vol. 18. Bickerman, E., 1983, “Time-Reckoning”, The Cambridge History of Iran, Vol. 3: 2, The Seleucid, Parthian and Sasanian Periods, ed. Yarshater, E., Cambridge..
Recommended publications
  • NARTAMONGÆ 2017 VOL. XII, N 1, 2 Agustí ALEMANY FERDOWSĪ's «KING of the ALANS»* When Bahrām Čōbīn [BČ]
    NARTAMONGÆ 2017 VOL. XII, N 1, 2 Agustí ALEMANY (Universitat Autònoma de Barcelona, Spain) Ferdowsī’s «King oF the AlAns»* When Bahrām Čōbīn [BČ] and Ḵosrow II Parvēz [ḴP] (AD 590-628) address one another before battle in Ferdowsī’s Šāhnāma, Ḵosrow is called by his opponent (and also calls himself) “king of the Alans” ( Alān šāh) four times:1 [43, 215] BČ “When the king of the Alans rules / evil men support him” مرا چون االن شاه خوانى ھمى زگو ھر به يك سو نشانى ھمى [43, 231] ḴP “When you call me king of the Alans / you just mention a part of my lineage” االن شاه بودى كنون كھتر ى ھم از بندۀ بندگان كمتر ى [43, 237] BČ “You were king of the Alans, now you are less / even lower than a slave of slaves” االن شاه مارا پدر كرده بود كه بر ما زدام تو آزرده بود [43, 314] ḴP “My father had made me king of the Alans / since he was afflicted for me because of your tricks” ________________ * Paper funded by the Catalan Research Group 2009SGR0018 and the Spanish Research Projects FF12010-18104 and FFI2014-58878P. I am grateful to both Nuria Olaya and Sepideh Sami for reading the draft of this work and offering valuable comments. 47 In the last verse Ḵosrow is said to have been appointed Alān šāh by his father Hormozd IV (AD 579 -90). From this assertion it can be inferred that we are not dealing with a true king of the Alans, but with a Persian title. According to Ferdowsī [43, 3229-51],2 Ḵosrow Parvēz chose 48,000 men from Iran –all of them experienced, brave and warlike horsemen– and divided the world into four parts ( ǧahān-rā bebaḫšīd bar čār bahr), sending four detachments of 12,000 men alternately to: [1] the Byzantine marz-e Rūm), [2] Zābolestān, [3] the road of the Alans مرز روم) border ( rāh-e Alānān) and [4] the Hephthalite border ( marz-e Heitāl) in Ḵorāsān.
    [Show full text]
  • Mecusi Geleneğinde Tektanrıcılık Ve Düalizm Ilişkisi
    T.C. İSTANBUL ÜN İVERS İTES İ SOSYAL B İLİMLER ENST İTÜSÜ FELSEFE VE D İN B İLİMLER İ ANAB İLİM DALI DİNLER TAR İHİ B İLİM DALI DOKTORA TEZ İ MECUS İ GELENE Ğİ NDE TEKTANRICILIK VE DÜAL İZM İLİŞ KİSİ Mehmet ALICI (2502050181) Tez Danı şmanı: Prof.Dr. Şinasi GÜNDÜZ İstanbul 2011 T.C. İSTANBUL ÜN İVERS İTES İ SOSYAL B İLİMLER ENST İTÜSÜ FELSEFE VE D İN B İLİMLER İ ANAB İLİM DALI DİNLER TAR İHİ B İLİM DALI DOKTORA TEZ İ MECUS İ GELENE Ğİ NDE TEKTANRICILIK VE DÜAL İZM İLİŞ KİSİ Mehmet ALICI (2502050181) Tez Danı şmanı: Prof.Dr. Şinasi GÜNDÜZ (Bu tez İstanbul Üniversitesi Bilimsel Ara ştırma Projeleri Komisyonu tarafından desteklenmi ştir. Proje numarası:4247) İstanbul 2011 ÖZ Bu çalı şma Mecusi gelene ğinde tektanrıcılık ve düalizm ili şkisini ortaya çıkı şından günümüze kadarki tarihsel süreç içerisinde incelemeyi hedef edinir. Bu ba ğlamda Mecusilik üç temel teolojik süreç çerçevesinde ele alınmaktadır. Bu ba ğlamda birinci teolojik süreçte Mecusili ğin kurucusu addedilen Zerdü şt’ün kendisine atfedilen Gatha metninde tanrı Ahura Mazda çerçevesinde ortaya koydu ğu tanrı tasavvuru incelenmektedir. Burada Zerdü şt’ün anahtar kavram olarak belirledi ği tanrı Ahura Mazda ve onunla ili şkilendirilen di ğer ilahi figürlerin ili şkisi esas alınmaktadır. Zerdü şt sonrası Mecusi teolojisinin şekillendi ği Avesta metinleri ikinci teolojik süreci ihtiva etmektedir. Bu dönem Zerdü şt’ten önceki İran’ın tanrı tasavvurlarının yeniden kutsal metne yani Avesta’ya dahil edilme sürecini yansıtmaktadır. Dolayısıyla Avesta edebiyatı Zerdü şt sonrası dönü şen bir teolojiyi sunmaktadır. Bu noktada ba şta Ahura Mazda kavramı olmak üzere, Zerdü şt’ün Gatha’da ortaya koydu ğu mefhumların de ğişti ği görülmektedir.
    [Show full text]
  • Oral Character of Middle Persian Literature – New Perspective
    ROCZNIK ORIENTALISTYCZNY, T. LXVII, Z. 1, 2014, (s. 151–168) MATEUSZ MIKOŁAJ KŁAGISZ Oral Character of Middle Persian Literature – New Perspective Abstract From the very beginning oral transmission of texts played a significant role in the Iranian world. It became a main topic of several works by Bailey (1943), Boyce (1957, 1968), de Menasce (1973), Skjærvø (1384hš), Smurzyński (2006) and Tafazzoli (1378hš). In my paper I try to depict the problem of orality in Middle Persian literature once again, but this time using some tools developed by Ong. On the other hand, it is highly likely that at least the “obscurity” is addressed to works of the 9th century that also contain material which at one time was transmitted orally, but which themselves were products of a written culture. Their style is difficult because the authors wrote in long, complicated sentences. Most of these sentences are in no way adopted to be transmitted by heart. Key words Middle Persian, literature, orality, influence In this article I would like to deal with the problem of orality and its influence on the formal structure of written Middle Persian texts. I use the adjective ‘written’ deliberately because most of Middle Persian texts, that we have at our disposal now, existed originally as unwritten and only later were written down. Paradoxically, it means that we are able to gain some information about orality literature only from some printed sources. The question of orality (and literacy) was elaborated by different Orientalists, but in my paper I am using Walter Jackson Ong’s method of analysis of texts existing first of all as acoustic waves.1 From this point of view, my paper is situated within the framework of today’s research on pre-Islamic literature in Iran but offers a new perspective.
    [Show full text]
  • A History of Persian Literature Volume XVII Volumes of a History of Persian Literature
    A History of Persian Literature Volume XVII Volumes of A History of Persian Literature I General Introduction to Persian Literature II Persian Poetry in the Classical Era, 800–1500 Panegyrics (qaside), Short Lyrics (ghazal); Quatrains (robâ’i) III Persian Poetry in the Classical Era, 800–1500 Narrative Poems in Couplet form (mathnavis); Strophic Poems; Occasional Poems (qat’e); Satirical and Invective poetry; shahrâshub IV Heroic Epic The Shahnameh and its Legacy V Persian Prose VI Religious and Mystical Literature VII Persian Poetry, 1500–1900 From the Safavids to the Dawn of the Constitutional Movement VIII Persian Poetry from outside Iran The Indian Subcontinent, Anatolia, Central Asia after Timur IX Persian Prose from outside Iran The Indian Subcontinent, Anatolia, Central Asia after Timur X Persian Historiography XI Literature of the early Twentieth Century From the Constitutional Period to Reza Shah XII Modern Persian Poetry, 1940 to the Present Iran, Afghanistan, Tajikistan XIII Modern Fiction and Drama XIV Biographies of the Poets and Writers of the Classical Period XV Biographies of the Poets and Writers of the Modern Period; Literary Terms XVI General Index Companion Volumes to A History of Persian Literature: XVII Companion Volume I: The Literature of Pre- Islamic Iran XVIII Companion Volume II: Literature in Iranian Languages other than Persian Kurdish, Pashto, Balochi, Ossetic; Persian and Tajik Oral Literatures A HistorY of Persian LiteratUre General Editor – Ehsan Yarshater Volume XVII The Literature of Pre-Islamic Iran Companion Volume I to A History of Persian Literature Edited by Ronald E. Emmerick & Maria Macuch Sponsored by Persian Heritage Foundation (New York) & Center for Iranian Studies, Columbia University Published in 2009 by I.
    [Show full text]
  • Historical, Mythical and Religious Narratives of the Babylonian Talmud
    Historical, Mythical and Religious Narratives of the Babylonian Talmud in their Middle Persian Context Azadeh Ehsani Chombeli A Thesis In the Department Of Religions and Cultures Presented in Partial Fulfillment of the Requirements For the Degree of Doctor of Philosophy (Religion) at Concordia University Montreal, Quebec, Canada April 2018 © Azadeh Ehsani Chombeli, 2018 CONCORDIA UNIVERSITY SCHOOL OF GRADUATE STUDIES This is to certify that the thesis prepared By: Azadeh Ehsani Chombeli Entitled: Historical, Mythical and Religious Narratives of the Babylonian Talmud in their Middle Persian Context and submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Religion) complies with the regulations of the University and meets the accepted standards with respect to originality and quality. Signed by the final examining committee: Chair Dr. Marguerite Mendell _____________________________________________External Examiner Dr. Touraj Daryaee _____________________________________________External to Program Dr. Ivana Djordjevic _____________________________________________Examiner Dr. Naftali Cohn _____________________________________________Examiner Dr. Mark Hale _____________________________________________Thesis Supervisor Dr. Richard Foltz Approved by __________________________________________________________ Dr. Leslie Orr, Graduate Program Director Tuesday, June 26, 2018 Dr. André Roy, Dean Faculty of Arts and Science ABSTRACT Historical, Mythical and Religious Narratives of the Babylonian Talmud in their
    [Show full text]
  • Rethinking Sasanian Iconoclasm
    Rethinking Sasanian Iconoclasm MICHAEL SHENKAR HEBREW UNIVERSITY OF JERusALEM This article presents a detailed reconsideration of the well-established and canon- ized theory of “Sasanian iconoclasm” postulated by Mary Boyce in 1975. The Sasanians did not develop any prohibition against anthropomorphic representa- tions of the gods, and in the surviving Zoroastrian literature and inscriptions there is no evidence of either theological disputes over idols or of a deliberate eradi- cation of them by the Persian kings. Sasanian cult was aniconic, but the historical and archaeological evidence clearly demonstrates that Sasanian visual culture was anything but iconoclastic. It seems that the Persian iconoclastic identity was constructed in the early Sasanian period as a response to the challenges posed by Christianity. By joining the common monotheistic discourse against idolatry, the Zoroastrian clergy adopted the conventions of the world in which they lived. Attacks against “idols” and “idolatry” should be understood in the context of inter- nal and external polemical discourse against beliefs deemed to be erroneous by the Zoroastrian priesthood. INTRODUCTION “Iconoclasm” (literally “the destruction of icons”) was originally a distinctly Christian term commonly applied to a number of religious and political movements, both ancient and mod- ern, that actively and aggressively rejected visual representations of the divine. In a recent study, iconoclasm was more broadly defined as “a motivated phenomenon of annihilation of any presence or power realized by an icon through the annihilation of that icon.” 1 In the pre-modern world, “iconoclasm” was perhaps most famously associated with the complex debates waged over icons that took place in the Byzantine Empire in the eighth-ninth cen- turies c.e.
    [Show full text]
  • Musical Structures in Zoroastrian Prayer Performance
    The House Of Song Musical Structures In Zoroastrian Prayer Performance Raiomond Mirza Ph.D. Thesis, Ethnomusicology School Of Oriental And African Studies, University Of London 2004 2 Abstract This thesis uncovers the presence of musical structures within Zoroastrian prayer performance and articulates the details of these structures and also the way in which they are manifested and are passed down through generations. Initial research included an amalgamation and examination of the few references to music in Zoroastrian prayer that there are to be found in existing literature. The bulk of the research involved travelling to different countries to make contemporary sound recordings of prayers and to conduct extensive interviews with priests. Archival recordings were also gathered as data for examination. The evolution of the status and role of priests within the Zoroastrian community from antiquity to the present day as well as the training they receive is presented in order to understand the social as well as religious context within which Zoroastrian prayer is performed and taught. A substantial body of evidence is provided in the form of musical notations of the prayers of over thirty men and boys as well as more than an hour of accompanying sound recordings. Interview data is also provided to illuminate the perspectives of the performers on their own material. The musical analysis of the notations uncovers musical structures in Zoroastrian prayer, and an examination of interview data first reveals the mechanism by which these structures are manifested and transmitted and then synthesises the conclusions into a model for music making which operates to shape the sound of Zoroastrian prayer.
    [Show full text]
  • The Zoroastrian Temple Cult of Fire in Archaeology and Literature (Ii)
    THE ZOROASTRIAN TEMPLE CULT OF FIRE IN ARCHAEOLOGY AND LITERATURE (II) YUMIKOYAMAMOTO Tokyo University Chapter 4. Remains concerning fire in Sasanian times Ardashirwas a son of Papak,(1) who was, or had made himself, vassal-ruler of Istaxr near Persepolisin Pars, where there was a great temple of Anahid (Anahita). After Ardashir succeededhis father, he extended his territory by defeating Shadhshapur, vassal-rulerof Isfahan, and thereafter he defied and defeated his over-lord, the Arsacid King of kings, Ardawan (Artabanus) at the battle of Hormuzd in A. D. 224.(2) He then entered the Parthian capital of Ctesiphon and was possiblycrowned there as King of kings in 226.(3) Accordingto one tradition, he took a princessof the house of Arsacesas his wife(4) and thus secured the legitimacy of his kingship. His kingdom extended from the Oxus to Azerbaijanand Armenia;and in order to unite thesefar-flung countries,none of which had submittedeasily to him, he seemsto have used a great deal of propaganda, which includedgiving prominenceto his dynastic fire. Tosar,(5) Chief Herbed,(6) was the religious counsellor of Ardashir I, and also had evidently some authority in political matters. He wrote a letter, now known as the Tansar Name,(7) in reply to one from Gushnasp, King of Parishwar and Tabaristan, in which he admitted that Ardashir 'has taken away fires from the fire temples and extinguished them and blotted them out'.(8) He justified this action with the followingwords: 'After Darius each of the "kings of the peoples" built his own fire-temple. This was pure innovation, introduced by them without the authority of kings of old'.
    [Show full text]
  • Iranian Influence on Moslem Literature, Part I
    Iranian Influence on Moslem Literature, Part I M. Inostranzev The Project Gutenberg eBook, Iranian Influence on Moslem Literature, Part I, by M. Inostranzev, et al, Translated by G. K. Nariman This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: Iranian Influence on Moslem Literature, Part I Author: M. Inostranzev Release Date: July 16, 2004 [eBook #12918] Language: English Character set encoding: ISO-646-US (US-ASCII) ***START OF THE PROJECT GUTENBERG EBOOK IRANIAN INFLUENCE ON MOSLEM LITERATURE, PART I*** E-text prepared by Larry Bergey and Project Gutenberg Distributed Proofreaders Transcriber's note: The spelling inconsistencies of the original have been retained in this e-text. IRANIAN INFLUENCE ON MOSLEM LITERATURE, PART I by M. INOSTRANZEV TRANSLATED FROM THE RUSSIAN, WITH SUPPLEMENTARY APPENDICES FROM ARABIC SOURCES BY G. K. NARIMAN 1918 Livros Grátis http://www.livrosgratis.com.br Milhares de livros grátis para download. GENERAL CONTENTS. CHAPTER I. Arabic Writers as Sources of Sasanian Culture 3 CHAPTER II. Parsi Clergy Preserve Tradition 25 CHAPTER III. Ethico-didactic Books of Arabs Exclusively of Iranian Origin 38 CHAPTER IV. Iranian Components of Arabic _Adab_ Literature 53 CHAPTER V. Pahlavi Books Studied by Arab Authors 65 CHAPTER VI. Arab Translators from Pahlavi 76 CHAPTER VII. Pahlavi Rushnar Nameh 89 APPENDICES (By the Translator). APPENDIX I. Independent Zoroastrian Princes of Tabaristan after Arab Conquest 93 APPENDIX II.
    [Show full text]
  • Religion, Conflict and Continuity in the Early Sasanian Period
    HISTORIA I ŚWIAT, nr 10 (2021) ISSN 2299 - 2464 Muhammet YÜCEL (Muş Alparslan University, Turkey) Religion, Conflict and Continuity in the Early Sasanian Period https://doi.org/10.34739/his.2021.10.02 Abstract: This article investigates the relationship between historical/religious memory and the perception of power in the early Sasanian period, and analyses how dynastic reflexes are formulated by religion/tradition in the new system within the context of Ardashir, Kerdir and Mani. It asserts that we can discover the relationship between the Sasanian elites and religion if we understand the factors that mobilised and remodelled their historical memories. Based on these factors, it proposes that the natural relationship established by the Sasanian dynasty during the state-building phase was fuelled by historical/traditional factors rather than by conscious political factors. Thus, the inherent links between the representatives of power and the religious tradition in the reign of Ardashir, founder of the Sasanian state, have been consciously politicised since the reign of Shapur I. Key words: Sasanians; Ardashir I; Shapur I; Kerdir; Mani; religion; pre-islamic Iran Introduction Identifying Ardashir I (224-240 AD) and his immediate ancestors with fire temples, Sasanian sources did not intend to reconstruct the Sasanian history nor engage in religious propaganda. This generates the question of what the aim was. The initial was to emphasise the fact that Ardashir I was a truly religious man. This is not unexpected, as Ardashir I was shaped by the religious environment where he was raised in. There are significant contemporary studies that address this issue directly or indirectly, which will be referred to throughout the texts when necessary rather than being summarised here one by one.
    [Show full text]
  • On Kings and on the Last Days in Seventh Century Iraq: a Mandaean Text and Its Parallels
    ARAM, 22 (2010) 133-170. doi: 10.2143/ARAM.22.0.2131035 ON KINGS AND ON THE LAST DAYS IN SEVENTH CENTURY IRAQ: A MANDAEAN TEXT AND ITS PARALLELS Prof. DAN D.Y. SHAPIRA (Bar-Ilan University) MANDAEAN HISTORY AND ESCHATOLOGY We are interested here in striking similarities of parts of the Weltgeschichte (world-history), as found in Book 18 of the Mandaean Ginza Rabba,1 to sev- eral Pahlavi apocalyptic texts and to Christian apocalyptic compositions from the seventh century Iraq (see the APPENDICES). If these similarities can be proven to be a result of the influence of the Pahlavi apocalyptic texts on the Mandaean literature, then one should guess that these Pahlavi texts have enjoyed a broader audience than is generally surmised. In the following we will bring forth contents of Book 18; a shorter parallel to be found at the end of Book 1 of GR. We are fully aware of the preliminary character of this comparison. According to Book 18, the world will exist for 480,000 years in all, begin- ning from the day Adam was created. Then the two other human couples, Ram and Rud and Surbai and Sarhabel, are described; the Flood and Noah’s Ark, following closely the Targumic-Aggadic version, with parallels in the Syriac (of Mesopotamian origin) Book of the Bee by Salomon of BaÒra;2 Sum (Sem) and Nhuraita his wife; it was then that Yorabba, “whom the Jews call Adunai”, his wife Ruha (the Holy Ghost) and the Seven demoniac Planets planned to found a sect, and they built Jerusalem,3 16 miles broad, recalling the enormous 1 The Mandaic source is quoted according to H.
    [Show full text]
  • Iranian Influence on Moslem Literature, Part I
    Iranian Influence on Moslem Literature, Part I M. Inostranzev The Project Gutenberg eBook, Iranian Influence on Moslem Literature, Part I, by M. Inostranzev, et al, Translated by G. K. Nariman This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: Iranian Influence on Moslem Literature, Part I Author: M. Inostranzev Release Date: July 16, 2004 [eBook #12918] Language: English Character set encoding: ISO-646-US (US-ASCII) ***START OF THE PROJECT GUTENBERG EBOOK IRANIAN INFLUENCE ON MOSLEM LITERATURE, PART I*** E-text prepared by Larry Bergey and Project Gutenberg Distributed Proofreaders Transcriber's note: The spelling inconsistencies of the original have been retained in this e-text. IRANIAN INFLUENCE ON MOSLEM LITERATURE, PART I by M. INOSTRANZEV TRANSLATED FROM THE RUSSIAN, WITH SUPPLEMENTARY APPENDICES FROM ARABIC SOURCES BY G. K. NARIMAN 1918 GENERAL CONTENTS. CHAPTER I. Arabic Writers as Sources of Sasanian Culture 3 CHAPTER II. Parsi Clergy Preserve Tradition 25 CHAPTER III. Ethico-didactic Books of Arabs Exclusively of Iranian Origin 38 CHAPTER IV. Iranian Components of Arabic _Adab_ Literature 53 CHAPTER V. Pahlavi Books Studied by Arab Authors 65 CHAPTER VI. Arab Translators from Pahlavi 76 CHAPTER VII. Pahlavi Rushnar Nameh 89 APPENDICES (By the Translator). APPENDIX I. Independent Zoroastrian Princes of Tabaristan after Arab Conquest 93 APPENDIX II. Iranian Material in Mahasin wal Masawi and Mahasin wal Azdad 101 APPENDIX III.
    [Show full text]