Hintze, Almut. 2013. Perceptions of the Yasna Haptaŋhāiti. In: E. Pirart (ed.), Le sort des Gâthâs et autres études iraniennes in memoriam Jacques Duchesne-Guillemin (Acta Iranica 54), 53–73. Leuven – Paris – Walpole, MA: Peeters.
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Raffaelli, Enrico. 2014. The Sih-Rozag in Zoroastrianism: A textual and historico-religious analysis. Routledge.
For details, see here. Abstract:
Focusing on the Avestan and Pahlavi versions of the Sih-rozag, a text worshipping Zoroastrian divine entities, this book explores the spiritual principles and physical realities associated with them.
Shenkar, Michael. 2013. A Sasanian chariot drawn by birds and the iconography of Sraosha. In Sergei Tokhtasev & Pavel Lurje (eds.), Commentationes Iranicae. Vladimiro f. Aaron Livschits nonagenario donum natalicium, 211–223. St. Petersburg: Nestor-Historia.
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Cantera, Alberto. 2013. Talking with god: The Zoroastrian ham.paršti or intercalation ceremonies. Journal Asiatique 301(1). 85–138.
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Among the different variants of the Zoroastrian long liturgy attested in the manuscripts we find two in which a coherent text in Young Avestan is divided into sections that are intercalated between the central part of this ceremony, the recitation of the Old Avestan texts. They are the Widēwdād and Wištāsp Yašt ceremonies. Usually they are considered late compositions in which the long liturgy has been extended artificially through the intercalation of of already exiting Young Avestan texts without any relationship to the Old Avestan texts they accompany. Actually, these intercalation ceremonies reflect a ritual that is as old as the version of the long liturgy we know. The journey of the sacrifiants to the hereafter during the recitation of the Old Avestan texts made possible an encounter and an interview with god. The questions and, above all, Ahura Mazdā’s answers are reproduced live in the sacrifice. Thus, all Young Avestan texts belonging to the frašna-genre that is consisting of Zaraθuštra’s questions and Ahura Mazdā’s answers have been composed probably for being intercalated between the Old Avestan texts in the Zoroastrian long liturgy.
Jügel, Thomas. 2013. The verbal particle BE in Middle Persian. Münchener Studien zur Sprachwissenschaft 67(1). 29–56.
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The verbal particle BE in Middle Persian can be linked to three Old Iranian inputs: an adverb and an emphatic particle, both inherited from Proto-Indo-European, and an Old Iranian adverbial compound. After a short overview of previous studies, the use of various forms of BE in Middle Persian will be exemplified and the semantic and functional development will be discussed.
Morano, Enrico. 2013. On some recently found ostraca from Old Nisa. In Sergei Tokhtasev & Pavel Lurje (eds.), Commentationes Iranicae. Vladimiro f. Aaron Livschits nonagenario donum natalicium, 111–117. St. Petersburg: Nestor-Historia.
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de la Vaissière, Etienne. 2013. Iranian in Wusun? A tentative reinterpretation of the Kultobe inscriptions. In Sergei Tokhtasev & Pavel Lurje (eds.), Commentationes Iranicae. Vladimiro f. Aaron Livschits nonagenario donum natalicium, 320–325. St. Petersburg: Nestor-Historia.
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Daryaee, Touraj. 2013. Historiography in late antique Iran. In Ali Ansari (ed.), Perceptions of Iran: History, myths and nationalism from medieval Persia to the Islamic Republic, 65–76. London: I.B. Tauris.
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Secunda, Shai. 2013. The Iranian Talmud: Reading the Bavli in its Sasanian context. Philadelphia: University of Pennsylvania Press.
For the book, see here. Short abstract:
Although the Babylonian Talmud, or Bavli, has been a text central and vital to the Jewish canon since the Middle Ages, the context in which it was produced has been poorly understood. Delving deep into Sasanian material culture and literary remains, Shai Secunda pieces together the dynamic world of late antique Iran, providing an unprecedented and accessible overview of the world that shaped the Bavli.