Potts, Daniel. 2014. On some early equids at Susa. In B. Cerasetti (ed.), ‘My life is like the summer rose’ Maurizio Tosi e l’Archeologia come modo di vivere. Papers in honour of Maurizio Tosi for his 70th birthday (BAR International Series 2690), 643–647. Oxford: Archaeopress.
Read the article here.
Agostini, Domenico. 2014. Eschatological seers and otherworldly travellers in Zoroastrianism. Journal Asiatique 302(1). 47–73.
Benkato, Adam. 2015. Sogdian Bibliography.
This provisional bibliography restricts itself to works focused mostly on the Sogdian language and its linguistic analysis or editions of texts. Comments, corrections, and further entries are most welcome.
Kiel, Yishai. 2015. Abraham and Nimrod in the shadow of Zarathustra. Journal of Religion 95(1). 35–50.
Bausi, Alessandro & Pier Giorgio Borbone, Françoise Briquel-Chatonnet, Paola Buzi, Jost Gippert, Caroline Macé, Marilena Maniaci, Zisis Melissakis, Laura Parodi, Witold Witakowski (eds.). 2015. Comparative Oriental manuscript studies: An introduction. COMSt.
The present introductory handbook on comparative oriental manuscript studies is the main achievement of the Research Networking Programme ‘Comparative Oriental Manuscript Studies’ (COMSt), funded by the European Science Foundation from June 2009 to May 2014. Within the framework of the five-year programme, several hundred scholars from ‘central’ as well as ‘marginal’ fields related to manuscript study and research had the opportunity ofexchanging ideas and discussing diverse approaches, looking for common ground and a better understanding of the others’ reasons and methodology in manuscript studies: from codicology to palaeography, from textual criticism andscholarly editing to cataloguing as well as conservation and preservation issues, and always taking into account theincreasing importance of digital scholarship and the natural sciences.
Alberto Cantera and Desmond Durkin-Meisterernst discuss in this volume Zoroastrian manuscripts and the Turfan fragments.
An important article by Daneshmand and Abdoli about a previously unidentified Elamite king:
Daneshmand, Parsa & Meysam Abdoli. 2015. A new king of Susa and Anshan. Cuneiform Digital Library Bulletin 2015:1.
Brock, Sebastian. 2014. The Martyrs of Mount Ber’ain (Persian Martyr Acts in Syriac: Text and Translation 4). Gorgias Press. With an introduction by Paul C. Dilley.
The Martyrs of Mount Ber’ain is the poignant tale of an Iranian nobleman’s three children, Adarparwa, Mihrnarse, and Mahdukht, who embrace Christianity after the youngest brother’s near-death vision of God. This decision estranges them from their disbelieving father and ultimately results in death at the hands of King Shapur II. Gabriel “the Cow,” abbot of the monastery of Beth ‘Abe, composed the account of these events in the middle of the seventh century.
The Martyrs of Mount Ber’ain provides important evidence for enduring concerns of Christian self-definition in the framework of the Sasanian Empire, especially as represented by the Zoroastrian priesthood. The three children, Adarparwa, Mihrnarse, and Mahdukht, work to forget their education by the Magi, with whom they soon find themselves engaged in battle; and yet some key features of the narrative, especially Mihrnarse’s vision, reflect shared idioms between Christians and their Zoroastrian rivals. This rivalry was committed to writing and commemorated even after the Arab conquest, and one of these three sibling-martyrs, the sister Sultana Mahdukht, is still memorialized in both Iraq and the United States.
Overview
Smith, Kyle. 2014. The martyrdom and history of blessed Simeon bar Sabba’e (Persian Martyr Acts in Syriac: Text and Translation 3). Gorgias Press.
Around the year 339 CE, Simeon bar Sabbae (the bishop of Seleucia-Ctesiphon on the Tigris) was killed by the Persian king Shapur II. Simeon was arrested for refusing to collect taxes from his flock, and he was beheaded for disobeying the king’s order to worship the sun. The bishop of Seleucia-Ctesiphon was no minor figure. In fact, Simeon’s martyr acts proclaim that he was the leader of the Christians of Persia and the protomartyr of Shapur’s forty-year persecution. Curiously, however, two very different versions of Simeon’s death exist. Each is presented here with an accompanying translation and notes.
Simeon’s Martyrdom and History are fundamental sources for chronicling the history of Christianity in Sasanian Persia. Together, these texts testify to the centrality of martyrdom literature in late ancient Syriac Christianity, and they show how Persian Christians forged their own political and religious identities amidst the ongoing Christianization of the Roman Empire.
McCollum, Adam Carter. 2013. The story of Mar Pinhas (Persian Martyr Acts in Syriac: Text and Translation 2). Gorgias Press.
Rapp, Stephen. 2014. The Sasanian world through Georgian eyes. Farnham, Surrey: Ashgate.
Georgian literary sources for Late Antiquity are commonly held to be later productions devoid of historical value. As a result, scholarship outside the Republic of Georgia has privileged Graeco-Roman and even Armenian narratives. However, when investigated within the dual contexts of a regional literary canon and the active participation of Caucasia’s diverse peoples in the Iranian Commonwealth, early Georgian texts emerge as a rich repository of late antique attitudes and outlooks. Georgian hagiographical and historiographical compositions open a unique window onto a northern part of the Sasanian world that, while sharing striking affinities with the Iranian heartland, was home to vibrant, cosmopolitan cultures that developed along their own trajectories.
The author’s website is here.
Four lectures by Professor David J. Roxburgh of the Department of History of Art and Architecture and Prince Alwaleed Bin Talal Professor of Islamic Art History, Harvard University:
For more information, see the series’ SOAS webpage or the poster.
Jane Marie Todd’s translation of Briant’s 2003 Darius dans l’ombre d’Alexandre has just been published:
Briant, Pierre. 2015. Darius in the Shadow of Alexander. Cambridge, MA: Harvard University Press.
The last of Cyrus the Great’s dynastic inheritors and the legendary enemy of Alexander the Great, Darius III ruled over a Persian Empire that stretched from the Mediterranean to the Indus River. Yet, despite being the most powerful king of his time, Darius remains an obscure figure. […] While Darius seems doomed to be a footnote in the chronicle of Alexander’s conquests, in one respect it is Darius who has the last laugh. For after Darius’s defeat in 331 BCE, Alexander is described by historians as becoming ever more like his vanquished opponent: a Darius-like sybarite prone to unmanly excess.
Jan P. Stronk, University of Amsterdam, reviewed the original for the Bryn Mawr Classical Review (BMCR). Other reviews include:
The Balkh Art and Cultural Heritage Project (2011-2015) has been investigating the early Islamic history and archaeology of the city of Balkh, in Northern Afghanistan. Synonymous with ancient Bactra, the “Mother of Cities” continued to flourish after the coming of Islam, becoming one of the most important urban centres of the eastern Islamic world, at the junction of India, China and Transoxiana. This conference presents the interdisciplinary research of the Project’s international collaborative team, and hosts a discussion of the state of research on Balkh in the 7th-12th centuries C.E.
Bridges, Emma. 2014. Imagining Xerxes: Ancient perspectives on a Persian king. London: Bloomsbury Publishing.
Imagining Xerxes is a transhistorical analysis that explores the richness and variety of Xerxes’ afterlives within the ancient literary tradition. It examines the earliest representations of the king, in Aeschylus’ tragic play Persians and Herodotus’ historiographical account of the Persian Wars, before tracing the ways in which the image of Xerxes was revisited and adapted in later Greek and Latin texts. The author also looks beyond the Hellenocentric viewpoint to consider the construction of Xerxes’ image in the Persian epigraphic record and the alternative perspectives on the king found in the Jewish written tradition.