This note offers the solution to a puzzle in the manuscript tradition of Polybius that has baffled eminent modern authorities.

This article discusses radiocarbon dating results of documents preserved at the Central Library of the University of Tehran (hereafter, CLUT) as part of the project “Irankoran.” The paper adds new evidence to an ongoing campaign of dating Qurʾāns and Oriental manuscripts by the Corpus Coranicum Project. The dated manuscripts include one kūfī fragment of the Qurʾān on parchment (no. 10950) and a selection of Islamic and Persian manuscripts, all from the second millennium: the Arabic dictionary Muǧmal al-Luġah (Meškāt no. 203), the medical encyclopedia Ḏaḫīrah-ye Kh w ārazmšāhī (no. 5156), the epic Panǧ Ganǧ of Neẓāmī (no. 5179), the book of wisdom Ādāb al-Falāsifah (no. 2165) attributed to Ḥunayn b. Isḥāq (d. 873 CE), and one of the oldest extant manuscripts of the Avesta Wīdēwdād (no. 11263). Although the authenticity of their colophons is disputed, radiocarbon dating supports the dates of the colophons; even in cases where they were suspected of being tampered with, they most likely present the accurate original dates of the corresponding manuscripts. Only in the case of Ādāb al-Falāsifah (no. 2165), radiocarbon dating of the parchment has identified the manuscript as non-authentic. Inconsistent carbon dating results of two samples taken from Ḏaḫīrah-ye Khwārazmšāhī (no. 5156) and Panǧ Ganǧ (no. 5179) provide evidence of later replaced/added leaves.

The manuscripts of the Iranian Pahlavi Yasna contain two consecutive colophons, the second of which relates the story of how their common ancestor manuscript, which combines the Avestan text of the Yasna with its Pahlavi version, was created. It is argued that Rōstahm Dād-Ohrmazd produced the first Pahlavi Yasna manuscript by taking the Avestan text from one manuscript and the Pahlavi text of a manuscript by Farrbay Srōšayār. Furthermore, it is argued that Rōstahm Dād-Ohrmazd wrote this manuscript both for himself and for Mahayār Farroxzād, who was from the province of Bīšāpuhr. The manuscript of Rōstahm Dād-Ohrmazd was then copied by Māhwindād Narmāhān, who composed the second colophon. This article also discusses the first colophon as it appears in the Iranian Pahlavi Yasna manuscript T54, which differs from other manuscripts of this group as it includes a passage written by a scribe called Kāyūs. It is argued that T54 was produced by Kāyūs, who added this passage to its first colophon. Furthermore, variant readings of these two colophons in two manuscripts of the Iranian Pahlavi Yasna, which also include Kāyūs's passage, are discussed. Unlike T54, Kāyūs's passage forms a separate colophon in these two manuscripts. It is suggested the two colophons are corrected according to the mindset of their respective scribes.

About 150 years ago, after Avestan researchers such as Jackson, Browne, and Westergaard had unsuccessfully attempted to discover new manuscripts in Iran, it was assumed that there were few or no Avestan manuscripts remaining in Iran. However, recent research and fieldwork in Iran have resulted in important findings disproving this assumption. Since 2011, more than eighty-five Avestan manuscripts have been discovered in Iran. One of these important discoveries has been Pouladi’s Collection, which was found in February 2016 in a Zoroastrian house in the Priests’ Quarter (Mahalle-ye Dastūrān) in Yazd. This article deals with the secondary life of Avestan manuscripts of Pouladi’s Collection, focusing on colophons and marginal notes.

The article makes available a collection of Middle Persian and New Persian colophons and marginal notes, all which have been excerpted, transcribed, and translated for the first time from the Avestan manuscripts of Pouladi’s Collection, copied mostly in the seventeenth and eighteenth centuries. Based on different types of colophons, this contribution establishes a classification of colophons and marginal notes of this collection with regard to formal, contextual, and functional characteristics.