Vol. 47/1 (2018)

• PANAINO, Antonio, “The ‘Trepidation’ of the Sun, the 57 Years of the Resurrection and the Late Mazdean Speculations on the Apocalypse”, p. 7-50.

The present contribution deals with two problems strictly connected with the cycle of the three posthumous sons of Zoroaster and in particular with the third one, the Sōšāns, par excellence. The first subject concerns the presence of a very peculiar doctrine attested only in two passages of the Dēnkard, where it is stated that the Sun follows an ondulatory motion, down and up, so that the solar return to the “highest” position is connected with the end of the struggle against Ahreman and with the action of the Sōšāns. The description of this particular motion of the Sun involves also the origin of other solar phenomena happening at the turn of each one of the last millennia. In particular, the stop of the Sun’s motion is here described as a very negative fact, provoked by the Druz in her attempt of blocking the regular course of time. The second problem under discussion is that of the frequent reference in the Pahlavi sources to the figure 57, which is attributed to Sōšāns, but also to a particularly significant moment in the life of Zoroaster, and that represented the period of resurrection of the dead or the time of the world Renovation.

• KHOSRAVI, Shokouh; Sajjad ALIBAIGI, Asghar RASHNO, “The Ossuary of the Palang Gerd Fire Temple: New Evidence of Zoroastrian Funerary Practices During the Sasanid Period in Western Iran, Kermanshah”, p. 51-73.

Different aspects and customs of deceased’s interment and burial ceremonies practices during the Sasanid period have always been a challenging issue and a major inquest. Regarding the archaeological evidence, discussing the burial ceremonies of the Iranian society during the Sasanid period and its various aspects is difficult. Our knowledge about this society is limited for stating explicit suggestions in this regard since historical texts do not provide much information and the current archaeological data are not significant. A recently discovered ossuary (astudān) in the Sasanid fire temple of Palang Gerd, located in Kermanshah province, is presented in this study, followed by some reconsiderations regarding the religious aspects for the treatment of the deceased in the Sassanid period.

• ZAKARIAN, David, “P‘aṙanjem and Her Husbands: A New Hypothesis on the Marriages of the Armenian Queen”, p. 75-88.

The present article revisits Nina Garsoïan’s Iranian hypothesis regarding the marriage of the Arsacid Armenian King Aršak II (350-368 C.E.). While fully concurring with her suggestion that the “highly Iranized” Armenian elite, despite being Christian, still followed the Iranian traditions of marriage, this paper demonstrates that Aršak’s marriage to P‘aṙanjem was in accordance with the tradition of stūr marriage, through which the agnatic group would ensure that a male heir be given birth by the deceased man’s widow, daughter or a woman appointed by the agnates. This heir would subsequently inherit the deceased man’s property and preserve the domestic cult of his ancestors.

• ALLEGRANZI, Viola, “les inscriptions persanes du tombeau d’Abū jJa‘far Moḥammad à Ghazni (VIe/XIIe s.) : la poésie comme lieu de mémoire et d’histoire”, p. 89-118.

This paper deals with the epigraphy of a funerary monument from Ghazni (modern Afghanistan) dating from the beginning of the 6th/12th century and providing the earliest known example of the tradition of inscribing Persian elegies on a tomb. A cross-reading of the inscriptions with the literary sources allows us to identify the deceased as a Ghaznavid Vizier and to attribute one of the elegies to the famous poet Sanā’ī (m. 525/ 1130). The study of this monument sheds new light on the epigraphic tradition and on the interaction between poets and patrons in Eastern Iran during the pre-Mongol period.

• OTSUKA, Osamu, “Qāshānī, the First World Historian: Research on his Uninvestigated Persian General History, Zubdat aL-Tawārīkh”, p. 119-149.

It is well-known that Abū al-Qāsim Qāshānī, a historian at the court of the Ilkhanid rulers Ghazan and Öljeitü, claimed to be the true author of Rashīd al-Dīn’s famous Persian general history, the Jāmi‘ al-Tawārīkh. While his claim has been addressed in many previous studies, it has not been comprehensively examined via philological study. This article is the first attempt to make a philological study of all the surviving manuscripts of Qāshānī’s so far uninvestigated Persian general history, the Zubdat al-Tawārīkh. A close analysis of these manuscripts reveals that the compilation of the Zubdat al-Tawārīkh was ordered by Ghazan in 700/1300-1, and that the second volume of the Jāmi‘ al-Tawārīkh, written in 706/1307, draws almost entirely from this book. As the Zubdat al-Tawārīkh covers a larger geographical area than the Jāmi‘ al-Tawārīkh, it has great potential not just for reconsidering the compilation process of the Jāmi‘ al-Tawārīkh, but also for reconstructing the history of the Ilkhanids.

COMPTES RENDUS p. 153-159.

Vol. 47/2 (2018)

En Hommage à Gilbert Lazard, p. 163-164 

• DRAGONI, Federico, “The Oldest Attested Pāzand in the Bundahišn Text of the Munich Manuscript M51: An Orthographic and Phonological Analysis”, p. 165-199.

The present work constitutes the first complete description of a previously neglected type of Pāzand found in several passages of the Bundahišn text as contained in the Munich manuscript M51. The orthographic and phonological analysis presented here focuses on the Pāzand version of chapter 13 on animals, the longest specimen at our disposal. After a systematic description of the pāzandization system, a comparison with the already known pāzandization techniques (based mainly on the manuscripts L19 and M63) is conducted, with a view to defining the distinguishing features of the two systems. In the analysis, the importance of the Bundahišn Pāzand for the manuscript tradition of the Bundahišn and for the transmission of Zoroastrian writings in general is outlined.

• MAGGI, Mauro, “Khotanese bijs‑ and a quotation from the Vīradattaparipr̥cchā in the Book of Zambasta”, p. 201-214.

Late Khotanese has the verbs ¹bijs‑ ‘to pour’ < Iranian *u̯ai̯ǰ‑ ‘to shake, swing’ and ²bījs‑ ‘to fit in’ (intransitive) < Iranian *u̯i̯ač‑ ‘to contain’. The article reinterprets three passages in two Buddhist works and shows that the second verb also occurs in Old Khotanese and was originally spelled ²bijs‑. The reanalysis of bijsīndä ‘they fit in’ in Book of Zambasta 2.186 is confirmed by indentification of the verse as a quotation from the Vīradattaparipr̥cchā; biśtä ‘it fits in’ in Book of Zambasta 22.110 derives regularly from *u̯i̯ač‑ and, thus, belongs to ²bijs‑, not to ¹bijs‑ < *u̯ai̯ǰ‑, which would give *biśdä; and bäjsäte śtä in the figurative sense ‘has been absorbed in’ in Ratnakūṭa 142.1 corresponds to the Sanskrit original.

• AUBE, Sandra, “Le mausolée d’Āqā Shāh Bāluzāde à Āhudasht (Iran). Architecture et décors des structures funéraires dans le Māzanderān au XVe siècle”, p. 215-250.

An important group of fifteenth-century mausoleums still remains in the region of the Māzanderān. Their architectural type demonstrates how strong the artistic tradition of Māzanderān was. This article presents the specific case of the mausoleum of Āqā Shāh Bāluzāde in Āhudasht, built under the Bāduspānid dynasty. This monument illustrates a particular group of Māzanderāni tomb-towers. It also preserves an exceptional example of ceramic tiles and architectural paintings from the fifteenth century. Thus this mausoleum sheds new light on the history of architecture and ornament of the Iranian world during the fifteenth century.

• AHMED, Amr Taher, “Problèmes de nomenclature métrique dans le Nûbar du poète kurde Ehmed Xanî”, p. 251-272.

In his children’s textbook of Arabic and metrics, the Nûbar, the 17th century Kurdish poet Ehmed Xanî makes use of an eightfold meter, the mustaṭīl. Yet, instead of calling it by this name, Xanî identifies it as a hazaj. How could the author of the oldest known manual of Kurdish prosody be so blatantly mistaken? The present article aims to clarify this anomaly. The first part of this paper deals with matters of technical terminology, with regard to the traditional rules of metrics. In the second part, I examine the reasons behind Xanî’s unusual designation of this meter. Xanî’s “mistake,” I argue, is best explained by the purely theoretical nature of the mustaṭīl in Arabic and Persian poetry, and by the principle of reduplication, an old process used by the Persians to generate their favorite eightfold meters on the basis of Arabic models.

• BORJIAN, Habib, “The Caspian Dialect of Māhā”, p. 273-290.

Spoken in the village of Māhā (Mahābād) south of Firuzkuh in the slopes of the Alborz chain, Māhāʾi is among the southernmost dialects of Mazandarani, a language with many varieties. Māhāʾi is a dying dialect spoken by only five families in 2011. In an attempt to shed light to some lesser-known aspects of the Mazandarani language, this study offers a sketch grammar of Māhāʾi with a view to its typological features.

• Gilbert Lazard (1920-2018), par Y. Richard, p. 293-299.
• Ehsan Yarshater (1920-2018), par P. Huyse, p. 301-306.

COMPTES RENDUS p. 309-316.