According to the few available cursory biographical accounts of Edward Granville Browne (1862–1926), a prominent Cambridge Orientalist who was to become the leading British authority on Iran in the years immediately preceding WWI, his initial interest in Iran was a byproduct of the affection he developed for Ottoman Turkey in his youth. In his own words, “It was the Turkish war with Russia in 1877–8 that first attracted my attention to the East.” Having developed an “admiration” for Turkey at the age of sixteen, in the process of learning Turkish Browne was to discover “that for further progress … some knowledge of Arabic and Persian was requisite.” Thus began what was to become his lifelong fascination with the Persian language and Iran.

Farrokhi Yazdi‘s career as a poet first and foremost, a journalist now and again, and finally a Majles deputy has generally been identified with the more radical trends of outlook during the post-Constitutional era and into the reign of Reza Shah. By virtue of subjects such as freedom, patriotism, syndicalism, and the class struggle—recurrent themes both in his poetry and in the articles which appeared in his well-known newspaper Tūfān—he has been classified amongst the pioneers of revolutionary literature in modern Iran. Therefore, in any discussion of literature and society in Iran between the two world wars, he deserves special attention. His political life fits almost exactly into the period mentioned: having begun his political and journalistic activities in the years prior to the First World War, he died in prison shortly before the beginning of the Second.

Several works in Persian and English have detailed Iranian women's participation in social, political, and literary activities of the Constitutional Revolution. The present essay attempts to look critically at the discourses that informed, and were in turn rearticulated and transformed by, these activities. It will be argued that in the early years of the 20th century the very concept represented by the word zan was a contested one; that its homonymic ambiguity (meaning both woman and wife) signified the ambiguity of womanhood itself. Further, it will be argued that this ambiguity resided in the integration into the Constitutionalist language of two conflicting discursive elements regarding women—a contestatory rearticulation that charted the possibilities, as well as the limitations, of defining a new womanhood.

The idea of Zoroastrian mysticism might at first glance seem a contradiction in terms. The Good Religion, after all, is čīmīg, “rational,” above all else: Zoroaster elegantly solved the most intractable mystery of all faiths, theodicy, by the revelation of cosmic dualism. The mere assertion that there are esoteric doctrines within Zoroastrianism has been criticized. This criticism springs in part from a flawed perception of mysticism itself, which, as it will be argued, is not an independent entity, everywhere the same. Rather, each religion has a mysticism of its own, often irreconcilable in some of its features with the mainstream, and, in the case of Zoroastrianism, with some of the religion's plain logic. Also, the existence of mysticism within a religious tradition does not imply its centrality to that tradition. Mysticism exists in Christianity, but could scarcely be called essential to it, considering the claim, elaborated as the Christian church rose to universal prominence, to the radically overt and sufficient truth of the Gospel.

One of the most important contemporary Persian prose chronicles of Nadir Shah's life is the Tārīkh-i ‘ālam-ārā-yi Nādirī (The World-Illuminating History of Nadir). Its author, Muhammad Kazim Marvi, served Nadir as a financial officer, and appears to have witnessed many of the events that he depicts. Completed after Nadir's death in 1160/1747 but before the last Afsharid ruler fell in 1210/1796, the AAN offers one of the most detailed contemporary accounts of Nadir's career. Several scholars, including N. D. Miklukho-Maklai and Muhammad Amin Riyahi, have begun to investigate the historical context of the work, discussing such issues as the date of its composition and its relationship to other accounts of the period. This article will attempt to build upon their work by focusing on what Muhammad Kazim's account of Nadir's career may reveal about his views on kingship and legitimacy.

Earliest contacts between the United States and Iran came about through Protestant missions. This activity resulted from the second great awakening, which, beginning in the early nineteenth century, impelled many Christians to preach the Gospel to all humankind; thus the American Protestant mission to Iran was part of a world-wide phenomenon. This mission was important to the development of Iranian and American perceptions of each other. Missionaries represented the U.S. to Iran, and they transmitted perceptions of Iran back to America. Because of the beneficent nature of their activities, especially education, many Iranians developed a favorable yet perhaps unrealistic view of the United States. This article will explore some of these early contacts and the imperfect mutual understandings they inspired. It will focus on mission personnel, schools, curricula, and students in the interwar years, as Iran tightened its control over education by initiatives taken in 1928, 1932, and 1939.