Middle Persian translations and interpretations of Avestan texts employ the word īšt in the translation of the Avestan ī̆šti- “capability, capacity, competence”. The word became a vocabulary item in the Middle Persian corpus. It seems to be a calque of its Avestan counterpart. The Avestan ī̆šti- has presented challenges in the Avesta scholarship and is translated with words from different semantic domains. This article discusses the definition of Avestan ī̆šti- and how it is reinterpreted and understood in the Middle Persian translations. It is argued here that Av. ī̆šti- refers to “capability, capacity, and competence”. However, it is understood and interpreted in the MP texts as “wealth, property”, “remuneration”, or “reward”. It is sometimes translated to a verb form from xwāstan “desire, want”.

This article deals with the identification and interpretation of two rare Middle Persian words. Firstly, some attestations of the as yet unrecognized word <hs’lyh> hassārīh are discussed, showing that it means “direction”. Then, a semantic analysis of its underived counterpart hassār is carried out, as a basis for an etymological proposal. Finally, it is argued that hassār descends from Old Persian *haçā-sāra- “(having the head) in the same direction”, and a possible reconstruction of the semantic development of the word is provided.

The Pahlavi syntagm zīndag ruwān (NP zende/zinde ravān), literally “living soul / soul of the living”, designates a Zoroastrian funerary ceremony to be performed by priests on behalf of a person in his/her lifetime for the benefit of his/her own soul. It is particularly ordered by that person as a pre-emptive means to ensure that the funerary prayers will be recited, even if relatives are unable to do so, and to guarantee the protection of the god Sraoša in the passing away to the afterlife. In this contribution, I discuss the most relevant aspects of this Zoroastrian ceremony that can be extracted from the Pahlavi literature, and consider that its changes from older periods until modern times are due to diachronic, diatopic and socio-economic variables.

Despite the impressive research of scholars on Middle Persian grammatical problems, there are still many words in surviving texts that are shrouded in ambiguity. One of these words, whose pronunciation in the inscriptions we owe to the Manichaean texts, is dastan. In this article, first the few available instances of this word in Middle Persian inscriptions and Manichaean texts are mentioned, and scholars’ interpretations of its meaning and grammatical category are discussed. Then it is revisited through the analysis of another word, tuwān, with which it is paired in the Manichaean instance. After a review of prior scholarly interpretations of this latter word, it is argued that in Middle Persian tuwān is a noun, and that it became a modal verb during the process of its application to the possessive structure. Finally, it is asserted that dastan also is a noun, due to its conjoinment with tuwān in the Manichaean example.

This article examines the extent of the concluding section (Y 41) of the Yasna Haptaŋhāiti in light of the manuscript evidence and the section's divergent reception in a Middle Persian text known as the “Supplementary Texts to the Šāyest nē Šāyest” (Suppl.ŠnŠ). This investigation will entertain the possibility of an alternative ritual being described in the Suppl.ŠnŠ. Moreover, it argues that the manuscripts transmit the ritual text along with certain variations and repetitions while the descriptions of the extent of each section preserve the necessary boundaries of the text as a textual composition or unit.

A pre-Sasanian Middle Persian inscription on a silver bowl is published here for the first time and compared with a similar inscription published by P. O. Skjærvø in 2000 and identified by him as naming members of the dynasty which ruled Persis (Fārs) in the 1st century bce. The commentary concentrates on the word šʾtḥw, apparently a name for this type of bowl, and on the importance of these inscriptions for the history of the Pahlavi script.

Heretofore three fragments of Maniʼs Living Gospel – the most important work of Mani – have been recognized in Middle Persian and in Manichaean script: M17, M172/I/ and M644. This article, with a codicological and textological approach, shows that M17 and the new fragment M5439 are two separate pieces of a single manuscript page. The verso-side of M5439 has a new text. Now, after the identification and reading of this damaged fragment, we are able to correct the previous reconstructions and comment on a few Middle Persian words. The text contains a part of the exordium and of the chapter Aleph of the Living Gospel.

Summary: The study of the feminine in ancient Iran is an area which deserves much greater attention than it has thus far received. By utilizing a number of primary sources, textual and otherwise, a few observations are offered here which concern the rites of women through the centuries. These evolving rites, which are described by the doctors of the then-dominant religion of Zarathustra, deal with the preservation of purity through seclusion of women in a world which is under constant attack from the demonic, polluting forces. Throughout the essay, the different means of fighting this battle are explored and suggestions for further research in the field are made.

The treatment of Proto-Iranian *θw (PIE *t) is one of the isoglosses distinguishing Middle Persian from Parthian and thus important for Western Iranian dialectology. The re-discussion of the Parthian development of this consonant cluster by Nicholas Sims-Williams presents a welcome opportunity for some notes on the matter. I will argue that there is some additional evidence in favour of his suggestion that the Parthian result is not -f- as previously assumed, but a consonant cluster. I will also suggest a modification of the steps that the development takes. The Middle Persian development of *θw as well as some related issues of historical phonology and Pth. orthography and Western Ir. are likewise discussed.