In Memoriam

Gherardo Gnoli was one of the most Gherardo Gnoli, important Iranists and historians of religion of his generation. He combined 6 December 1937- extraordinary scientific production with untiring attention to cultural politics, 7 March 2012 explicated through his vigorous direction of two important Italian cultural Carlo G. Cereti institutions, the Istituto Orientale di [email protected] Napoli (Oriental Institute of Naples [IUO]), now the Università degli Studi di Napoli “L’Orientale” [“The Oriental” Studies University of Naples]) and the Istituto Italiano per il Medio ed Estremo Oriente (IsMEO) (Italian Institute for the Middle and Far East), which subsequently became the Istituto Italiano per l’Africa e l’Oriente (IsIAO) (Italian Institute for Africa and the East). His vigorous intellectual curiosity set him on his course to carry out research with a deep interest in Christianity at its origin, which in his first years at university directed him toward learning Semitic languages (Aramaic, Hebrew, and Arabic), in addition to his profound and practical knowledge of classical languages and the ancient world. This gave rise to a special sensitivity toward intercultural processes which would accompany him throughout his life, marking his intellectual development. During his years at university, his interests gradually moved toward the Iranian world, to which he would dedicate the vast majority of his future research. Attending the courses of the Faculty of Letters at the La Sapienza University of Rome, he had the good fortune to be supervised by undisputed experts, including some who left an

LIV Iran Nameh, Volume 28, Number 1, Spring 2013 indelible mark on his development. Of of Naples and was in charge of Iranian the Semitists, Giorgio Legi della Vida, studies, becoming full professor in 1968. who, at the time, had already retired, The first stages of his career took place certainly has to be remembered, as well at this university: he became director as Sabatino Moscati. Though pursuing in 1970 and then chancellor, a role he different aims, because of the role continued to fulfill until 1978. During he played in Italian and international these years, he designed and achieved Oriental studies, Gherardo Gnoli was a radical reform of this venerable nevertheless in some way Moscati’s institution and under his leadership it academic heir. As regards his Iranian was transformed from a single-faculty studies, he worked with the experts university that in some way was still Antonino Pagliaro, the well-known in line with the tradition of the original linguist and consummate scholar of Collegio de’ Cinesi, into a modern ancient Iran and its languages, and the university, organized into faculties and brilliant Alessandro Bausani, the great departments, yet continuing its tradition connoisseur of Iran and Islam. He also of humanist and social studies with a studied intensively with another eminent principal focus on Asian studies. In Orientalist of the period, Giuseppe 1993, he transferred to the Department Tucci. Previously the tutor of his brother, of Oriental Studies and the Faculty of Raniero Gnoli, this Orientalist from the Letters and Philosophy at the La Sapienza Italian Marches was the supervisor of the University of Rome and lectured until his young Gherardo’s thesis “Aspetti della retirement, whereupon he was appointed religiosità iranica e indiana riflessi nel emeritus professor. pantheon monetario Kuṣāṇa” (“Aspects of Indo-Iranian religiousness reflected in After his years at the Oriental, Gnoli the Kuṣhan monetary pantheon”), which was called upon to take on the mantle was discussed on March 16, 1962. His of Giuseppe Tucci at the IsMEO, collaboration with Tucci was to become where he was elected president in 1979 fruitful in the coming years, when Gnoli after a short hiatus during which the worked with him on archaeological management reins were held by Sabatino missions and scientific activities for the Moscati. While in perfect harmony with IsI MEO, which was then presided over Tucci, he was nevertheless able to adjust by Tucci, who later became its president the institute to changing times, supporting (1979–95), directing its merger with and broadening archaeological, linguistic, the Istituto Italo-Africano (IIA) (Italo- and anthropological research as well African Institute) to create the Istituto as, to a lesser extent, the institute’s Italiano per l’Africa e l’Oriente, of which sociological and political studies. This he was president from 1995 to 2011. took place at a point in history in which Asia attained an ever more central role Gherardo Gnoli had a dazzling academic in geopolitics, while the Middle East, career that led him to overseeing the Central Asia, and the Caucasus were modernization processes of the two involved in epoch-making changes. As prestigious Italian academic institutions often happens to scientific and cultural to which he dedicated his life. In 1965, institutions, the IsMEO underwent when he was only twenty-seven years periods of considrable economic old, he joined the University Institute difficulty and on several occasions

LV it was feared the institute would be Of his many contributions and reference closed. During the most acute of these works, can be cited the articles he wrote crises, Gnoli, in agreement with Tullia for The Encyclopaedia of Religion, Carrettoni Romagnoli, conceived the idea edited by M. Eliade, those for the Lessico of merging the IsMEO with the IIA, an universale italiano, and those appearing operation that was certainly not devoid in the Dizionario delle religioni.1 Gnoli’s of difficulties and contraindications teaching helped a whole generation in view of the substantial, profound of scholars to understand fully the differences—one might even say international dimension required for alterity—in the activities of the two research. In fact, he never considered bodies, but that circumstances rendered his work to be limited to Italy or unavoidable. Nonetheless, in November Europe. On the contrary, building on the 1995 the Parliament of the Italian example of Tucci, who was the founder Republic approved the merger of the of the aptly named East and West, an two bodies, thus creating the IsIAO, English-language scientific journal, he of which Gnoli remained resident until immediately recognized the need for 2011, when he handed the reins over to a broader field, building up over the Marco Mancini. The last months in the years relations of reciprocal respect life of this illustrious Iranist, regretfully, and esteem with the principal scholars were saddened by the appointment of an of his area—active as much in Asia external commissioner and the risk of and North America as in Europe—to his beloved institute being closed down, whom he customarily sent his pupils something it is still hoped can be avoided. to open their minds to international debate. This relationship with Tucci also His activities, however, were not limited explains his participation in the scientific to these institutions and he was an committees of many collections and untiring promoter of many international journals (Res Orientales, Acta Iranica, projects. From 1981 to 1983 he chaired Silk Road Studies, Iranica Antiqua, the Steering Committee which created Studia Iranica, Mediterraneo Antico, the Societas Iranologica Europaea, an and Ancient Civilisations from Scythia to association whose registered offices Siberia). Furthermore, he was chairman are still at the IsIAO and that grouped of the editorial board of East and West together more than four hundred and director of some of the collections of the most respected specialists in published by the IsMEO\IsIAO (Serie Iranian studies, active in universities Orientale Roma, Reports and Memoirs, and scientific institutions all over the Repertoria ac Bibliographica, and Il world. Furthermore Gnoli was involved Nuovo Ramusio). He was also a member in and especially committed to the of numerous academies and some Encyclopaedia Iranica founded by Ehsan of the most prestigious international Yarshater, of whose advisory committee associations, including, in particular, the he was a founding member and to which Accademia dei Lincei, the Institut de his own contributions stood out because France, the academies of the sciences of their brilliance and in-depth analysis. in Russia and Hungary, the Accademia of Turin, the International Association 1G. Filoramo, ed., Dizionario delle religioni, Turin, Einaudi of Manichaean Studies, the Société 1993. Asiatique, the Ancient India and Iran

LVI Iran Nameh, Volume 28, Number 1, Spring 2013 Trust, and the Italian Società di Storia region in Iranian religious history. The delle Religioni, of which he was president 1980s represented the period of greatest for many years. creativity by this Roman scholar with the publication of his monograph dedicated A variety of themes are intertwined and to the date and homeland of Zoroaster,4 are found in the research carried out by of the four lessons to the Collège de Gnoli, whose interests after his first period France,5 and finally of the fundamental at university focused on the history, essay on the genesis of the idea of Iran.6 religions, languages, and history of In Zoroaster’s Time and Homeland, thought of ancient and late antique Iran, Gnoli proposes dating Zoroaster to the with occasional nonsporadic digression turn of the first millennium BC, placing into the dominion of Semitic languages, his homeland in the Sistanic region, a his first academic love. Having started definition by which he meant an eastern to collaborate with the IsMEO, which Iranian area much larger than that known at the end of the 1950s had expanded its today as Sīstān. interests to Pakistan, Afghanistan, and Iran, Gnoli dedicated his first monograph Gnoli possessed a strongly critical spirit to the publication of the Judaeo-Persian that was directed not only that of others plaques discovered in the Ġūr. This task, but also to his own work. One of the for which his preparation as a Semitist great lessons he taught us was having was a valuable advantage, was shared the courage to change one’s mind. This with Philippe Gignoux, a scholar from happened in the case of the dating of the other side of the Alps, with whom he Zoroaster. After long reflection and a had fruitful contacts over the years.2 Even rigorous intellectual discussion with though he always maintained his interest Ilya Gershevitch, a pupil of Walter in Judaeo-Persian texts, the publication Bruno Henning, whom he often visited of the commemorative inscriptions at Jesus College Cambridge, Gnoli of the Ġūr was destined to remain an became convinced of the likelihood of the isolated episode in his scientific career. traditional date of Zoroaster, accepting Differently, though, the volume of studies and defending the low dating, which had on ancient Sīstān, published in 1967,3 already been maintained by Henning and contained in nuce many of the themes he Gershevitch, among others. In fact, in would persevere in developing in his later his Zoroaster in History, the result of the research. These included his interest in Biennial Yarshater Lectures held at the historical geography, the centrality of the Univeristy of California, Los Angeles Zoroastrian texts, and, more generally, in 1997, he returned to the problem the primary sources of his research, his of the dating of Zoroaster and after a interest in the origins of Zoroastrianism convincing presentation of the historical and even the Sistanic hypothesis, which evidence, concluded by indicating recognized the central role played by this 618–541 BCBc as the probable dates of

2G. Gnoli, Le iscrizioni giudeo-persiane del Ġūr Naples, IUO, 1980. (Afghanistan), SOR 30, Roma, IsMEO, 1964. 5G. Gnoli, De Zoroastre à Mani: quatre leçons au Collège 3G. Gnoli, Ricerche storiche sul Sīstān antico, Reports & de France, Travaux de l’Institut d’Études Iraniennes de Memoirs 10, Rome, IsMEO, 1967. l’Université de la Sorbonne Nouvelle, Paris 1985. 4G. Gnoli, Zoroaster’s Time and Homeland: a study on the 6G. Gnoli, The Idea of Iran: an essay on its origin, SOR 62, origins of Mazdeism and related problems, Series minor 7, Rome, IsMEO, 1989.

LVII the life of Zoroaster. Despite this, in his Finally, in 1989, he published The Idea deepest conception of Zoroastrianism, of Iran, perhaps the most exciting of this Italian scholar was always consistent, his books, in which he traced the birth considering Zoroaster to be the historic and genesis of the very idea of Iran, founder of the faith known by his name, identifying its assumptions and roots a founder who had really lived and and showing convincingly that this idea was an integral part of a deeply rooted became a political concept only in the religious tradition. In this, his position is 3rd century, when the term Ērānšahr very far from the one currently favored, was used to define the political body maintained by scholars of the caliber of dominated by the Sassanids. The book J. Kellens and P. O. Skjærvø (who denies also shows how the birth of a national the very existence of the prophet) but identity fits successfully into a more also that was maintained in the 1960s by general movement of history, which, scholars like M. Molé, influenced by the in the 3rd century, saw the birth of structuralism then in vogue, which sought different national entities in the region. to show that the legend of Zoroaster, Zoroastrianism is tightly interwoven known by Pahlavian and Persian sources, with Iranian identity, thanks also to in reality had far more ancient roots the incorporation of Iranian national already in the Gāthā, thus making the tradition into religious texts, and this problem of the existence and dates of was further investigated by this Roman Zoroaster redundant, while not actually scholar in a short essay published in denying it completely. Gnoli’s Quatre 1993.7 An important part of Gnoli’s leçons au Collège de France outlines the scholarly activities consisted of planning history of Zoroastrianism—and Iranian opportunities for meeting and debate. spirituality—from its origins to the He organized a number of conferences, Achaemenid period, to the first Sassanid subsequently having the papers period, when the faith of Zoroaster published, and he coordinated several clashed with Manichean beliefs, ending volumes of miscellaneous materials,8 to as the winner because it was more in which must be added the three volumes keeping with the spirit of the times. in memory of Giuseppe Tucci9 and the

7G. Gnoli, Iran als religiöser Begriff im Mazdaismus, Ch. Fragner, R. Haag-Higuchi, M. Maggi, P. Orsatti, Rheinisch-Westfälische Akademie der Wissenschaften, Proceedings of the Second European Conference of Vorträge G 320, Opladen, Westdeutscher Verlag, 1993. Iranian Studies held in Bamberg, 30th September to 4th 8G. Gnoli and A. V. Rossi, Iranica, Series minor 10, October 1991 by the Societas Iranologica Europaea, SOR Napoli, IUO, 1979; G. Gnoli et J.-P. Vernant, La mort, les 73, Roma, IsMEO, 1995; Id. and W. Belardi, F. Gabrieli, morts dans les sociétés anciennes, Cambridge, Cambridge I. Gershevitch, Ph. Gignoux, M.A. Levi, S. Moscati, University Press and Paris, Éditions de la Maison des L. Petech, G. Pugliese Carratelli, W. Sundermann, La Sciences de l’Homme, 1982 ; G. Gnoli, Orientalia Persia e l’Asia Centrale, Atti dei Convegni Lincei 127, Romana. Essays and lectures 5 : Iranian Studies, SOR 52, Roma, Accademia Nazionale dei Lincei, 1996; Id. and Roma, IsMEO, 1983; Id., Orientalia Romana 6. The First A. Carile, L. Cracco Ruggini, G. Pugliese Carratelli, G. European Colloquium of Iranology (Rome, June 18th–20th, Scarcia, La Persia e Bisanzio, Atti dei Convegni Lincei 1983), SOR 57, Roma IsMEO, 1985; Id., Mircea Eliade e 201, Roma, Accademia Nazionale dei Lincei, 2004; Id. le religioni asiatiche: atti del convegno sul tema (Roma, and G. Sfameni Gasparro, Potere e religione nel mondo 22–23 aprile 1988), SOR 64, Roma, IsMEO, 1989; indo-mediterraneo tra ellenismo e tarda antichità. Atti Id. and A. Panaino, Proceedings of the First European dell’incontro di studio della Società Italiana di Storia Conference of Iranian Studies held in Turin, September delle Religioni, Il Nuovo Ramusio, Roma, IsIAO, 2009. 7th–11th 1987 by the Societas Iranologica Europaea, 9G. Gnoli e L. Lanciotti, Orientalia Iosephi Tucci memoriae SOR 67.1–2, Roma, IsMEO, 1990; Id. and B.G. Fragner, dicata, SOR 56.1–3, Roma, IsMEO, 1985–1988.

LVIII Iran Nameh, Volume 28, Number 1, Spring 2013 books on Manichaeism (work on which dazione Lorenzo Valla, Milano, Mondadori, in print. was suspended), which had aimed 11G. Gnoli, Once more Zoroaster’s time: a Manichaean ambitiously to publish in a single instance dating, EW 45 (1995), pp. 313–319; Id., Sulla data di Zo- all the written testimonies on the religion roastro nel Proemio di Diogene Laerzio, in Μοῶσα: scritti founded by Mānī, with the exception of in onore di Giuseppe Morelli, Bologna, Pàtron, 1997, pp. 179–195; Id., Further considerations on a Manichaean the polemical confutations written by the dating of Zoroaster, in N. Sims-Williams, Proceedings of Fathers of the Church, too voluminous the Third European Conference of Iranian Studies held to be included in the project and already in Cambridge 11th to 15th September 1995, pt. 1: Old thoroughly published elsewhere. and Middle Iranian studies, Wiesbaden, Reichert, 1998, pp. 13–20; Id., Xerxès, Priam et Zoroastre, BAI n.s. 12 (1998), pp. 59–67; Id., Agathias and the date of Zoroaster, Of this series, three volumes were EW 54 (2004), pp. 55–62; Id. The Seleucid Era and the published by the Fondazione Lorenzo date of Zoroaster, in A. Panaino and A. Piras, Proceedings Valla. The fourth volume, created of the 5th conference of the Societas Iranologica Europaea also under his guidance, is still in held in Ravenna, 6–11 October 2003, vol. I: Ancient preparation.10 The majority of the articles and Middle Iranian Studies, Milano, Mimesis, 2006, pp. by Gnoli dealt with problems concerning 101–114. 12G. Gnoli, Once more Zoroaster’s time: a Manichaean the religious history of pre-Islamic Iran, dating, EW 45 (1995), pp. 313–319; Id., Sulla data di Zo- with special attention to Zoroastrianism. roastro nel Proemio di Diogene Laerzio, in Μοῶσα: scritti In this context, his contributions on the in onore di Giuseppe Morelli, Bologna, Pàtron, 1997, pp. dating of Zoroaster,1112 on the definition 179–195; Id., Further considerations on a Manichaean of the xvarənah,13 the Sistanic hypothesis,14 dating of Zoroaster, in N. Sims-Williams, Proceedings of 15 the Third European Conference of Iranian Studies held particular aspects of the doctrine, and in Cambridge 11th to 15th September 1995, pt. 1: Old the religious policy of the Achaemenids and Middle Iranian studies, Wiesbaden, Reichert, 1998, and the Sassanids are notable.16 He made pp. 13–20; Id., Xerxès, Priam et Zoroastre, BAI n.s. 12 important contributions on Manichaeism,17 (1998), pp. 59–67; Id., Agathias and the date of Zoroaster, dualism, and Zurvanism.18 Also of note EW 54 (2004), pp. 55–62; Id. The Seleucid Era and the were his studies on historical geography, date of Zoroaster, in A. Panaino and A. Piras, Proceedings of the 5th conference of the Societas Iranologica Europaea an interest cultivated from early on, held in Ravenna, 6–11 October 2003, vol. I: Ancient which combined successfully with his and Middle Iranian Studies, Milano, Mimesis, 2006, pp. studies on the date and homeland of 101–114. Zoroaster.19 Another context, in which 13G. Gnoli, Axvarətəm xvarənō, AION n.s. 13 (1963), v Gnoli made very original contributions, pp. 295–98; Id. Note sullo ‘X arənah’, in Orientalia J. Duchesne-Guillemin emerito oblata, Acta Iranica 23, was his research on the genesis of the Leiden, Brill, 1984, pp. 207–218; Id., Un cas possible 20 very conception of Iran, in connection de différenciation lexicale entre dari et pârsi, in Ch.-H. with which, he wrote stimulating articles de Fouchecour et Ph. Gignoux, Études irano-aryennes on the Sassanid period and its cultural offertes à Gilbert Lazard, Studia Iranica, Cahier 7, Paris, climate.21 AAEI, 1989, pp. 151–164; Id., On Old Persian farnah-, in Iranica Varia, papers in honour of Professor Ehsan Yarshater, Acta Iranica 30, Leiden, Brill, 1990, pp. 83–92; 10G. Gnoli (with the assistance of A. Piras), Il Manicheis- Id., Farn als Hermes in einer soghdischen Erzählung, in mo, vol. 1: Mani e il Manicheismo, Fondazione Lorenzo R.E. Emmerick et al., Turfan, Khotan und Dunhuang. Valla, Milano, Mondadori, 2003; Id., Il Manicheismo, Vorträge der Tagung ‘Annemarie v. Gabain und die vol. 2: Il mito e la dottrina. I testi manichei copti e la po- Turfanforschung’, veranstaltet von der Berlin-Bran- lemica antimanichea, Fondazione Lorenzo Valla, Milano, denburgischen Akademie der Wissenschaften in Berlin Mondadori, 2006; Id., Il Manicheismo, vol. 3: Il mito e la (9.-12.12.1994), Berlin, Akademie, 1996, pp. 95–100; Id., dottrina. Testi manichei dell’Asia Centrale e della Cina, Note kuṣāṇa: a proposito di una nuova interpretazione di Fondazione Lorenzo Valla, Milano, Mondadori, 2008; Id., Pharro, in La Persia e l’Asia Centrale da Alessandro al X Il Manicheismo, vol. 4: I riti, la poesia e la chiesa, Fon- secolo, Roma, Accademia Nazionale dei Lincei, 1996, ➥

LIX pp. 685–702; Id., Über das iranischen*hwarnah-: lautli- pp.109–118. che, morphologische und etymologische Probleme: zum 17G. Gnoli, Remarks on a Manichaean Kephalaion of Stand der Forschung, AoF 23 (1996), pp. 171–180; Nuove Dublin, BAI n.s. 4 (1990), pp. 37–40; Id., Aurentes : note sullo *hwarnah-, in C. Silvi Antonini et al., Oriente e the Buddhist arhants in the Coptic Kephalaia through a Occidente. Convegno in ricordo di Mario Bussagli, Roma, Bactrian transmission, EW 41 (1991), pp. 359–361; Sul 31 maggio – 1 giugno 1999, Pisa-Roma, Istituti Editoriali proemio del Vangelo vivente: monoteismo e dualismo nel e Poligrafici Internazionali, 2002, pp. 104–108; Codice manicheo di Colonia, in G. Sfameni Gasparro, 14G. Gnoli, Zur Sīstān-Hyphothese, in Monumentum H.S. Άγαϑὴ ἐλπίς: studi storico-religiosi in onore di Ugo Bian- Nyberg, vol. 1, Acta Iranica 4, Téhéran-Liège: Biblio- chi, Roma, L’Erma, 1994, pp. 451–461. thèque Pahlavi, 1975, pp. 277–290; Id., More on the 18G. Gnoli, L’evolution du dualisme iranien et le problème Sistanic hypothesis, EW 27 (1977), pp. 309–321. zurvanite, RHR 201 (1984), pp. 115–138 ; Id. A note 15G. Gnoli, Un particolare aspetto del simbolismo della on the Magi and Eudemus of Rhodes, in A green leaf : luce nel Mazdeismo e nel Manicheismo, AION n.s. 12 papers in honour of Professor Jes P. Asmussen, Acta (1962), pp. 95–128; Id., Osservazioni sulla dottrina maz- Iranica 28, Leiden, Brill, 1988, pp. 283–288; Id., Einige daica della creazione, AION n.s. 13 (1963), pp. 163–193; Bemerkungen zum altiranischen Dualismus, in G. Gnoli, Id., Considerazioni sulla religione degli Achemenidi alla B. Fragner et al., Proceedings of the Second European luce di una recente teoria, SMSR 35 (1964), pp. 239–250; Conference of Iranian Studies, SOR 73, Roma, IsMEO, Ašavan: contribution to the research of the book by Ardā 1995, pp. 213–231. Wirāz, in G. Gnoli e A.V. Rossi, Iranica, IUO, 1979, 19G. Gnoli, L’Aracosia e l’Avesta, in H. Koch, D.N. pp. 387–452; Id. Le dieu des Arya, StIr 12 (1983), pp. MacKenzie, Kunst Kultur und Geschichte der Ache- 7–22; Id., Über die Daēnā: Haδōxt nask 2, 7–9, in Ch. menidenzeit und ihr Fortleben, AMI Ergänzungsband 10, Elsas et al., Tradition und Translation: zum Problem der Berlin, Reimer, 1983, 121–133; Id., Ragha la zoroastriana, interkulturellen Übersetzbarkeit religiöser Phänomene: in Papers in honour of Professor Mary Boyce, vol. 1, Acta Festschrift Carsten Colpe zum 65. Geburtstag, Berlin- Iranica 24, Leiden, Brill, 1985, pp. 219–228 ; Id., More New York, de Gruyter, 1994, pp. 292–298; Id., Cosroe on the Khwarezmian hypothesis, in R.E. Emmerck and dall’Anima Immortale o della doppia felicità, in Un D. Weber, Corolla Iranica: papers in honour of Prof. Dr. ricordo che non si spegne: scritti di docenti e collabora- David Neil MacKenzie on the occasion of his 65th birthday tori dell’Istituto Universitario Orientale in Memoria di on April 8th, 1991, Frankfurt am Main, Lang, 1991, pp. Alessandro Bausani, Series minor 50, Napoli, IUO , 1995, 74–78; Id. Further notes on Avestan geography, in D. We- pp. 119–146; Id., More on astwand ruwān (KKZ 19 and ber, Languages of Iran: Past and Present. Iranian Studies KNRb 20–21), BAI n.s. 10 (1996), pp. 73–77; Id., Some in memoriam D.N. MacKenzie, Iranica 8, Wiesbaden, Notes upon the Religious Significance of the Rabatak Harrassowitz, 2005, pp. 43–50. Inscription, in W. Sundermann, A. Hintze and F. de Blois, 20G. Gnoli, Airyō-šayana, RSO 41 (1966), pp.67–75; Exegisti monumenta, Festschrift in honour of Nicholas Id.,Ἀριανή: postilla ad Airyō-šayana, RSO 41 (1966), pp. Sims-Williams, Wiesbaden, Harrassowitz Verlag, 2009, 329–334; Mittelpersisch ēr ‘Iranier’, in R. Schmitt und pp. 141–159. P.O. Skjærvø, Studia Grammatica Iranica : Festschrift 16G. Gnoli, Politica religiosa e concezione della regalità für Helmut Humbach, München, Kitzinger, 1986, pp. sotto i Sassanidi, in La Persia nel medioevo, Roma, 115–124 ; Id., Βασιλεὺς Βασιλέων Άριανῶν, in G. Accademia Nazionale dei Lincei, 1971, pp. 225–253; Gnoli e L. Lanciotti Orientalia Iosephi Tuccii memoriae Id., Politica religiosa e concezione della regalità sotto dicata, vol. 2, Roma, IsMEO, 1987, pp. 509–532 ; Id., Ēr gli Achemenidi, in Gururājamañjarikā: studi in onore mazdēsn : zum Begriff Iran und seiner Entstellung im 3. di Giuseppe Tucci, Napoli, IUO, 1974, pp. 23–88 [trad. Jahrhundert, in Transition periods in Iranian history, Stu- francese: Politique religieuse et conception de la royauté dia Iranica, Cahier 5, Paris AAEI, 1987, pp. 83–100; Id. sous les Achéménides, in Hommage universel, vol. 2, Acta Appunti sull’Idea dell’Iran, in G. Gnoli and A. Panaino, Iranica 2, Téhéran-Liège: Bibliothèque Pahlavi, 1974, pp. Proceedings of the First European Conference of Iranian 117–190]; Id., L’Iran tardo antico e la regalità sasanide, Studies, vol. 1, Roma, IsMEO, 1990, pp. 145–158; Id., MedAnt 1\1 (1998), pp. 115–139; Id., Ancora su antico- Iranic Identity as a historical problem: the beginning of persiano xšaça-, in M. Bernardini e N.L. Tornesello, a National awareness under the Achaemenians, in The Scritti in onore di Giovanni M. D’Erme, Series minor 68, East and the meaning of history: international conference Napoli, IUO, 2005, pp. 557–582; Id., Old Persian xšaça-, (23–27 November 1992), Studi Orientali 13, Roma, Bardi, Middle Persian šahr, Greek ἔθνος, in M. Macuch, M. 1994, 147–167; Id. The Aryan Language, JSAI 26, 2002, Maggi and W. Sundermann, Iranian Languages and Texts pp. 84–90. from Iran and Turan, Ronald E. Emmerick Memorial Vol- 21G. Gnoli, The quadripartition of the Sassanian Empire, ume, Iranica 13, Wiesbaden, Harrassowitz Verlag, 2007, EW 35 (1985), pp. 265–270; L’inscription de Šābuhr à la ➥

LX Iran Nameh, Volume 28, Number 1, Spring 2013 In the second half of the 1980s and then (even if they were few), rather than also in the 1990s, this Roman scholar pointing out their shortcomings. He was again took up his interest in Semitics, able to detach himself from his students stimulated by the huge success of the (a rare quality indeed), advising them to excavations in Yemen (IsMEO\IsIAO), go abroad, to find new and different tutors for which he, in fact, was the epigrapher.22 with whom to compare notes, to become Detailed bibliographies of his work accustomed to working in an international can be found in the volume of studies context. He considered this to be useful published in his honor on the occasion of and necessary because he was very his sixty-fifth birthday and in the booklet, familiar with the national boundaries that unfortunately with limited circulation, were too narrow for our discipline, as containing a profile of Gnoli and his indeed for all sciences. updated bibliography, which a group of pupils, friends, and colleagues decided So Gnoli was a great and rigorous to present to him when he reached his supervisor of our studies, as demanding seventieth birthday.23 of his students as he was of himself, but he was always ready to help with It is hard for me to speak of Gherardo difficulties, identifying himself with Gnoli as a person. As a supervisor, the problems of others in order to seek he was both demanding and tolerant. possible solutions. Gnoli also knew As a teacher, he was always very how to take on the heavy burden of generous, pointing out new paths of institutional responsibilities, first the research, bringing to his pupils’ attention Oriental Institute of Naples, then the publications he found it necessary or just IsIAO\IsMEO. And he knew how to do useful to read, an dedicating his valuable it with a great sense of responsibility, time to discussion of the most diverse surrounding himself with competent topics. He knew how to do it with such and loyal people. In fact, he had an lightness of touch and such generosity, excellent understanding of people, a so as to remove immediately any sense characteristic that had become refined of distance between teacher and pupil, during his younger years, thanks to a or tutor and student. And he knew how burning passion for psychoanalysis. He to direct without ever criticizing harshly, was able to draw out the best from his highlighting the student’s strong points colleagues, enhancing their qualities

Kaʿbe-ye Zardošt et la propaganda sassanide, in Histoire Shaqab al-Manaṣṣa, Parigi, Académie des Inscriptions et et cultes de l’Asie Centrale préislamique : sources écrites Belles-Lettres; Roma, IsMEO, 1993; Id. South Arabian et documents archéologiques : actes du colloque interna- Notes 1, EW 36 (1986), pp. 267–269; Id. South Arabian tional du CNRS (Paris, 22–28 novembre 1988), Paris Édi- Notes 2, EW 37 (1987), pp. 441–450. Id. South Arabian tions du CNRS, 1991, pp. 57–63 ; A Sassanian iconogra- Notes 3, EW 40 (1990), pp. 283–288. Id., Le iscrizioni phy of the Dēn, BAI n.s. 7 (1993), pp. 79–85 ; Id., Il nome venute alla luce nella campagna 1989-1190, in A. de degli Alani nelle iscrizioni sassanidi : considerazioni Maigret, Gli scavi della Missione Archeologica nella città linguistiche e storiche sul tema dell’opposizione tra Iran minea di Barāqish, Conferenze IsMEO 3, Roma, IsMEO esterno e Iran interno, in Il Caucaso: cerniera fra culture 1991, pp. 17–19. Id. Sulle nuove iscrizioni di Barāqish, dal Mediterraneo alla Persia (secoli IV–XI), 20–26 aprile in A. de Maigret, La seconda campagna di scavi della 1995, Spoleto, CISAM, 1996, pp. 831–861; Id. Nuovi Missione Archeologica Italiana a Barāqish (Yemen 1992), studi sul Mazdakismo, in La Persia e Bisanzio, Roma, Ac- Conferenze IsMEO 6, Roma, IsMEO, 1993, pp. 23–33; cademia Nazionale dei Lincei, 2004, pp. 439–456. Id., South Arabian Notes 4, EW 44 (1994), pp. 429–434; 22G. Gnoli, Inventario delle iscrizioni sudarabiche, t. 2, Id., Una nuova iscrizione minea di Barāqish sulla ➥

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