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The Necklace of the Pleiades
Iranian Studies Series

The Iranian Studies Series publishes high-quality scholarship on various

aspects of Iranian civilisation, covering both contemporary and classical
cultures of the Persian cultural area. The contemporary Persian-speaking
area includes Iran, Afghanistan, Tajikistan, and Central Asia, while classi-
cal societies using Persian as a literary and cultural language were located
in Anatolia, Caucasus, Central Asia and the Indo-Pakistani subcontinent.
The objective of the series is to foster studies of the literary, historical, reli-
gious and linguistic products in Iranian languages. In addition to research
monographs and reference works, the series publishes English-Persian criti-
cal text-editions of important texts. The series intends to publish resources
and original research and make them accessible to a wide audience.

Chief Editor:
A.A. Seyed-Gohrab (Leiden University)

Advisory Board of ISS:

F. Abdullaeva (University of Oxford)
I. Afshar (University of Tehran)
G.R. van den Berg (Leiden University)
J.T.P. de Bruijn (Leiden University)
N. Chalisova (Russian State University of Moscow)
D. Davis (Ohio State University)
F.D. Lewis (University of Chicago)
L. Lewisohn (University of Exeter, UK)
S. McGlinn (Unaffiliated)
Ch. Melville (University of Cambridge)
D. Meneghini (University of Venice)
N. Pourjavady (University of Tehran)
Ch. van Ruymbeke (University of Cambridge)
S. Sharma (Boston University)
K. Talattof (University of Arizona)
Z. Vesel (CNRS, Paris)
R. Zipoli (University of Venice)
The Necklace of the Pleiades

Studies in Persian Literature Presented to

Heshmat Moayyad on his 80th Birthday

24 Essays on Persian Literature, Culture

and Religion

F.D. Lewis and S. Sharma (eds.)

Leiden University Press

Cover design: Tarek Atrissi Design

ISBN 978 90 8728 091 8

e-ISBN 978 94 0060 009 6
NUR 630

© F.D. Lewis and S. Sharma / Leiden University Press, 2010

All rights reserved. Without limiting the rights under copyright reserved
above, no part of this book may be reproduced, stored in or introduced into
a retrieval system, or transmitted, in any form or by any means (electronic,
mechanical, photocopying, recording or otherwise) without the written per-
mission of both the copyright owner and the author of the book.
Heshmat Moayyad
Table of Contents

Introduction 1
Bibliography of Heshmat Moayyad’s works 7

I. Alexander Romance 19
On Some Sources of Nizm’s Iskandar-nma
J. Christoph Bürgel 21
Sources and Art of Amir Khosrou’s “The Alexandrine Mirror”
Angelo Michele Piemontese 31

II. The Epic Cycle 47

Rostam and Zoroastrianism
Dick Davis 49
Reflections on Re-reading the Iliad and the Shahnameh
Amin Banani 63
Shrn and Other Female Archetypes in Firdaus’s Shhnmah
Kinga Ilona Markus-Takeshita 69
Editing the Shhnma:
The Interface Between Literary and Textual Criticism
Mahmoud Omidsalar 77
Kuš-e pilguš: pahlavni degarsn (   : )
Jalal Matini 95

III. Religious Texts and Contexts 105

The Creative Compiler:
The Art of Rewriting in ‘Ar’s Takirat al-awly’
Paul Losensky 107
Shahriyr b. al-asan: A Persian Ism‘l d‘ of the Fatimid Age
Wilferd Madelung 121
“In Praise of One of the Deeply Learned ‘Ulam” –A Mysterious
Poem by Qjr Court Poet Mrz „abb Allh Shrz “Q’n”
Alyssa Gabbay 131

IV. The Poetic Text and Central Motifs 149

Nosxa’i kohna az Divn-e Emmi-ye Haravi (        )
Iraj Afshar 151
A Life in Poetry: Hfiz’s First Ghazal
Julie S. Meisami 163

“My Heart is the Ball, Your Lock the Polo-Stick”: Development of

the Ball and Polo-stick Metaphors in Classical Persian Poetry
Asghar Seyed-Gohrab 183

V. Center and Periphery 207

Sincerely Flattering Panegyrics: The Shrinking Ghaznavid Qasida
Franklin Lewis 209
Novelty, Tradition and Mughal Politics in Nau‘’s Sz u Gudz
Sunil Sharma 251
The Position of the Khorasani Dialects within the
Persian-Dari-Tajiki Linguistic Continuum
Youli Ioanessyan 267

VI. The Modern Period 279

The Political Realm’s Literary Convention:
The Examples of Ishq and Iqbl
Biancamaria Scarcia Amoretti 281
Re-membering Amrads and Amradnums:
Re-inventing the (Sedgwickian) Wheel
Afsaneh Najmabadi 295
The Title of Hedâyat’s Buf-e Kur [(The) Blind Owl)]
Michael Hillmann 309
Sâdeq Hedâyat, a Writer ahead of Time
Claus V. Pedersen 325
“A Fenceless Garden” – A Short Story by Mohammad Zarrin
Sholeh Quinn 337
Fayzi: nevisanda-ye n-šens ( !  "# :)
Fereydun Vahman 353
Refuting Rushdie in Persian
Paul Sprachman 363
From Dawn’s Art
Michael Bylebyl 373
INTRODUCTION

The six or seven stars clustered in the constellation Taurus, brightly visible to the naked
eye in the winter sky of the northern hemisphere and in the summer sky of the southern
hemisphere, were known in Greek mythology as the Pleiades, the seven sisters born to
Atlas and Pleione. In the Islamicate tradition, the Pleiades are sometimes seen as a cluster
of grapes, sometimes as pearls or jewels (Imru al-Qays in his Muallaqa already likens
them to a jewel-encrusted sash). The stars of the Pleiades may often appear linked as if
by a halo or milky thread and are consequently likened to precious pearls on a string.
“Parvin” and “Sorayyâ,” the Persian and Arabic-derived names for the Pleiades (both of
which are now used as feminine proper names) are thus thought of as a necklace (eqd)
which the heavens may bestow upon a poet in gratitude and reward for composing a
beautiful poem. The heavenly gift mirrors the poem itself, which consists of carefully
chosen words, bored like unique pearls and threaded in perfect metrical proportion. As
âfe put it:

You’ve sung a ghazal, pierced the pearls, come and sing it sweetly, Hafez!
The heavens strew the very Necklace of the Pleiades upon your verse.

***
Heshmat Moayyad (Heshmatollâh Mo’ayyad-e Sanandaji) was born in Hamadan, Iran
and traveled widely through the towns and villages of that country in his youth. He
earned his B.A. in Persian and Arabic literature from the University of Tehran in 1949
and left for Germany in 1951 to continue his studies in Persian literature, Islamic Studies
and German at the University of Frankfurt am Main, where he studied under Hellmut
Ritter, completing his Ph.D. in 1958. He began his teaching career in Frankfurt as a
Lecturer, and in 1960 moved to the Istituto Universitario Orientale in Naples, Italy, first
as a Lecturer, and then as Professore Incaricato, from 1964-65. Heshmat Moayyad first
came to the United States as a visiting lecturer at Harvard University in 1962-63, at a
time when Persian literature was not yet offered in many universities in this country. In
1966, with his wife Ruth, and daughters Leyli and Shirin, he came as Assistant Professor
to the University of Chicago, where he established what would become a vibrant Persian
Studies program, and where he has held the position of Professor of Persian Language
and Literature in the Department of Near Eastern Languages & Civilizations since 1974.
Heshmat Moayyad’s scholarly contributions to the literature, religions and history
of Iran include ten books and in excess of one hundred articles and reviews, written in
four languages (see the bibliography of his works, below). In addition, he has been an
active and influential translator of modern Persian literature to English and German.
Professor Moayyad has served on the advisory board of the Encyclopaedia Iranica, the
quarterly Chanteh, Iranshenasi, The Journal of Bahá’í Studies, and the Bahá’í
Encyclopedia Project. He was the book review editor of Irannameh from 1983 to 1988,
and of Iranshenasi from 1988 to the present day. He has been a visiting professor at
UCLA (1966) and at the Harvard Summer School (1971-72), as well as at the University
of Damascus (1993 – the experience of which he encapsulated in an engaging article,
“Safar-nâma-ye shâm”). He has also traveled from Chicago to Iran, Afghanistan and
South Asia to lecture and conduct research. In 1988 he visited the rich manuscript
collections of the Raza Library (Rampur), Khuda Bakhsh Library (Patna), Abul Kalam
Azad Library (Aligarh) in India, and lectured at the Aligarh Muslim University.
Even as he trained students to read classical texts, Professor Moayyad constantly
emphasized the importance of modern Persian literature and offered courses on the
subject, a fact that is reflected in the range of papers in this volume. At Chicago he was
the founder and host of the “Persian Poetry Evenings” (shab-e sher) from 1983 to 1989.
He was also one of the founders of the Association of the Friends of Persian Culture,
which holds yearly conferences in Persian in the Chicago area, dedicated to promoting
knowledge of the arts, culture and religions of Iran. At the Center for Middle Eastern
Studies, he organized the weekly Persian Circle (anjoman-e sokhan) which for several
decades has provided an important forum for readings and lectures by innumerable poets
and writers from Iran, Afghanistan and Tajikistan, as well as the Persian-speaking
scholars, who have visited Chicago. In addition, the Persian Circle created an invaluable
forum for students of Persian as a foreign language to hear and practice the different
spoken registers and varieties of the language. In 1988, Professor Moayyad organized a
major conference on the classical Indo-Persian poet Amir Khosrow (d. 1325), which was
attended by scholars from all over the world. In 1989, he organized a three-day
conference on Parvin Ete âmi, the proceedings of which were published in 1994 as Once
a Dewdrop: Essays on the Poetry of Parvin Etesami.
Over the course of more than four decades of active teaching, Heshmat Moayyad
has trained several generations of students and contributed to the work of many
colleagues. The two dozen articles and essays offered here were written by a wide range
of internationally respected scholars in the field of Persian literature, Iranian history and
Iranian religions, representing colleagues, friends and students who have benefited from
Prof. Moayyad’s expertise, whether in Frankfurt, Naples, Harvard, Chicago or elsewhere.
They are presented to Professor Heshmat Moayyad of the University of Chicago on the
occasion of his 80th birthday, in gratitude and recognition for his long and fruitful career
as scholar and teacher in the field of Persian and Iranian Studies. We look forward to
many more years of his companionship and scholarship!
The topics of the papers range from heretical movements within Sasanian
Zoroastrianism and how they may have impacted the Shh-nma to the imagery, poetics
and literary intertextuality of medieval Persian qasidas, ghazals and romances; from the

2
methodology of editing Persian medieval manuscripts to the politics and sexuality
reflected in modern texts; from authors central to the Iranian epic tradition, such as
Ferdowsi, to the Indo-Persian poets of the Mughal and the modern era; from a Persian
Ismaili writer of the 12th century to a modern Baha’i novelist in Iran. We hope that these
papers (three of them in Persian, and the remainder in English) will provide points of
interest not only for Persianists, but also those interested more broadly in the literatures
of the Middle East and South Asia, and of medieval Europe. As the articles for this
festschrift have been collected at different times from scholars working on different
periods and subjects, each author was given discretion to choose the transliteration
system best suited to their topic. The editors felt it unnecessary to impose a uniform
system of transliteration on the articles, as Persianists should encounter no problem
reconstructing the original language, and specialists will not need to do so.
The papers are grouped broadly into six sections. The two papers in section one
deal with the subject of Persian recitations of the Alexander Romance: J. Christoph
Bürgel’s “On Some Sources of Nizmñ’s Iskandarnma” argues that Neâmi’s adaptation
of stories was typically complex, drawing upon multiple sources which he altered to suit
his own political circumstances and aesthetic objectives. In the case of the Eskandar-
nâma, these probably include a variety of Arabic sources, some of them rather obscure,
including the Ikhwn al- af and geographical literature, etc. Angelo Michele
Piemontese’s “Sources and Art of Amir Khosrou’s ‘The Alexandrine Mirror’” provides a
detailed précis and analysis of the structure and plot of a complicated poetic work that
was inspired by Neâmi’s masterpiece, but has heretofore received scant scholarly
attention, despite Amir Xosrow’s significance.
Section two, on the Epic Cycle, includes five papers. Rostam is the pre-eminent
legendary hero of pre-Islamic Iran, and for this reason there is often a tacit assumption
that he is somehow a Zoroastrian hero, or at least an embodiment of pre-Islamic Iranian-
Zoroastrian values. As Dick Davis shows in his “Rostam and Zoroastrianism,” however,
there are a number of indications in the Shâh-nâma and in other texts close in time to it,
that at least parts of the Rostam legend refer to a committed opponent of Zoroastrianism.
Amin Banani’s “Reflections on Re-reading the Iliad and the Shahnameh” offers a
reconsideration of some of the salient structural affinities, as well as the general points of
similarity in cultural ethos, of the great epic of Ferdowsi and Homer (occasioned in part
by the new translations of Davis and Fitzgerald). He argues for a (re-)inclusion of the
Shâh-nâma in the western curriculum insofar as a comparative approach to these two
poems would add a different and deeper dimension to the contemporary discourse on
“orientalism” and the “clash of civilizations.” Kinga Ilona Markus-Takeshita’s “Shrn
and Other Female Archetypes in Firdaus’s Shhnmah” examines chronological and
stylistic questions in the mytho-history of the late-Kayanian era, as recorded in the
Iranian Book of Kings, and versified by Ferdowsi in the post-Islamic period in the Shh-

3
nma. Archetypal heroines of the various epic cycles are compared with parallel data
from other early medieval works in prose and poetry, including various traditions
preserved by court poets (such as Neâmi) and in semi-hagiographical accounts of
various neighboring civilizations. Mahmoud Omidsalar’s “Editing the Shhnma: The
Interface Between Literary and Textual Criticism” sketches the process of producing and
transmitting literary works of art in the classical Persian tradition and illustrates the
crucial need for textual scholarship as a preliminary to detailed literary analysis. He
argues for an eclectic method of textual editing, noting that while many of the significant
rules of textual criticism developed for European classics are also relevant in editing
classical Persian texts, some are inapplicable and others must be somewhat modified.
Jalal Matini’s Persian article “Kuš-e pilguš: pahlavâni degarsân” (Kush the Elephant-
eared: a different kind of hero) closes the section with a study of the role and attributes of
the champion Kush in the popular verse epic Kush-nma.
In section three, Religious Texts and Contexts, three papers examine various texts
of literary and religious import. In “The Creative Compiler: The Art of Rewriting in
‘Ar's Takirat al-awly’,” Paul Losensky applies Lefevre’s concept of “re-writing” to
provide a nuanced analysis of ‘Ar’s translation and arrangement of the Persian and
Arabic sources he drew upon for his prose collection of the vitae of the Sufis. Wilferd
Madelung sketches the life and offers an analysis of two works by a lesser-known Ismaili
missionary active in Fars, Kermân and Yemen during the 11th century CE in his
“Shahriyr b. al-asan: A Persian Ism‘l d‘ of the Fatimid Age.” A translation of one
of the qasidas of Q’n and a discussion of the possibility that it is addressed to Sayyid
Ali Muhammad Bb, provides an opportunity to examine Q’n’s attitude toward his
patrons and their politics in Alyssa Gabbay’s “‘In Praise of One of the Deeply Learned
‘Ulam’: A Mysterious Poem by Qjr Court Poet Mrz „abb Allh Shrz Q’n.”
In “The Poetic Text and Central Motifs,” section four, Iraj Afshar discusses a
previously unknown manuscript of the Divân of the 13th-century poet Emmi of Herat in
his Persian article, “Nosxa’i kohna az Divn-e Emmi-ye Haravi.” Julie S. Meisami
examines the questions of ambiguity and intertextuality in a famous ghazal of âfe
which may have been deliberately chosen to begin his Divân, and which may give
valuable clues about the literariness of âfe’ poetic project. Meisami considers this
famous poem through a dual lens in “A Life in Poetry: Hafiz’s First Ghazal,” juxtaposing
a modern perspective with that of Sudi’s commentary in a way that elucidates the
structure and meaning of this and other ghazals. A. Asghar Seyed-Gohrab’s “‘My Heart
is the Ball, Your Lock the Polo-Stick’”: Development of the Ball and Polo-stick
Metaphors in Classical Persian Poetry” traces the rise and wide-ranging development of a
central image in Persian poetry and its metaphorical applications, the ball and the polo-
stick, from the tenth to the beginning of the sixteenth centuries.

4
In section five, “Center and Periphery”, Franklin Lewis’s “Sincerely Flattering
Panegyrics: The Shrinking Ghaznavid Qasida” re-examines the question of sincerity and
truthfulness in poetry with respect to the panegyric tradition, considering how poets at the
Ghaznavid court might have modulated their praise to reflect changing political
circumstances; the length of the qasida itself may be one way in which poets regulated
the dynamic of encomiastic sincerity. Sunil Sharma’s “Novelty, Tradition and Mughal
Politics in Nau‘’s ‘Sz u Gudz’” introduces a verse romance written by an Iranian
émigré poet at the Mughal court in which the poet narrates an “exotic” Indian tale about
sati; his analysis recovers the strong political subtext of the poem. Shifting from literary
to linguistic concerns, Youli Ioanessyan’s “The Position of the Khorasani Dialects within
the Persian-Dari-Tajiki Linguistic Continuum” provides a comparative study of a variety
of specific linguistic features in different regional dialects, arguing that the earlier
geographical division of the Persian dialects into Western and Eastern, with the
Khorasani dialects being classified (along with Afghano-Tajiki) as one of the two major
subdivisions of the Eastern group, does not adequately reflect linguistic realities. Rather,
the Khorasani dialects should be seen as a distinct group of their own, reflecting features
of both the Western (Tehrani) and Eastern (Kabuli) groups.
For the Modern Period, Biancamaria Scarcia Amoretti’s “The Political Realm's
Literary Convention: The Examples of Ishq and Iqbl” provides a comparative study of
two modern Persian poets (one Iranian and the other Indian) whose departures from
tradition led to the forging of a new poetics. In her “Re-membering Amrads and
Amradnums: Re-inventing the (Sedgwickian) Wheel,” Afsaneh Najmabadi documents
the gendered nature of the debate over modernity and the nineteenth century
preoccupation with the westernized male dandy (farangi-ma’b) as an emasculated,
beardless man, arguing that the discourse of desire was feminized in an effort to replace
male homoerotic affectivities, a marker of backwardness. Michael Hillman reviews the
critical writing on âdeq Hedâyat in his “The Title of Hedyat’s Buf-e Kur [(The) Blind
Owl)],” and explores the etymological and cultural significance of the two elements of
the title of Hedâyat’s most famous work, as part of an evaluation of the European
translation and understanding of the novel. Claus Pedersen’s “Sadeq Hedâyat, a Writer
Ahead of Time” examines the strong elements of modernity in Hedâyat’s work,
particularly the science fiction story, “Serum Gegen Liebes-Leidenschaft” from the
collection, Sâyeh-rowshan (Chiaroscuro), and the ultimate synthesis of Iranian/American
and male/female perspectives it offers. Mohammad Zarrin’s short story “A Fenceless
Garden,” in Sholeh Quinn’s English translation, tells the story of an Iranian office worker
grappling with issues in her marriage, her relationships, and her place in life. Her
idealized image of one of her co-workers forces her to reassess some of the assumptions
she had made about her own life. Fereydoun Vahman’s Persian article on the short story
writer, Fayzi, “Fayzi: nevisanda-ye n-šens,” introduces the life and works of a

5
twentieth century Baha’i short-story writer who deserves to be better known. Paul
Sprachman’s “Refuting Rushdie in Persian” parses several translations of passages of
Salman Rushdie’s Satanic Verses, which can only appear in Iran within the polemical
context of refutations. Yet not all refutations are quite alike or perform the same cultural
function. Michael Bylebyl, in “From Dawn’s Art,” offers a personal narrative recollecting
his early encounter with the Ishrq philosophy of Shehâb al-Din Sohravardi, describing
in a creative and sensitive manner the experiences of an American graduate student
engaged in dissertation research in Tehran in 1976; it brings the volume to a close with a
reminder of a time when American students and faculty could more easily travel to Iran
to conduct or conclude their research.
This volume would never have appeared if not for the timely intervention and
assistance of a number of individuals. Chief among them are Michael Hillmann, who
initiated the idea and the project of this festschrift, and Asghar Seyed-Gohrab, who
played a decisive role in the final stages. Without their intervention, the volume would
never have been possible. Others have also had a hand, including Siavash Samei, who
turned the Persian articles into electronic text. Thanks are also due to Hossein Samei and
Foruzan Lewis, and to Mr. Auke van den Berg of Rozenberg Publishers, and Purdue
University Press for publication of these papers and shepherding the volume into print.

Franklin Lewis, University of Chicago

Sunil Sharma, Boston University

6
 A BIBLIOGRAPHY OF THE WORKS OF HESHMAT MOAYYAD

Books

o Die Maqmt des aznaw, eine legendäre Vita Ahmad-i m’s, genannt
Žandapl (441-536/1049-1141). Frankfurt a. M.: Goethe Universität, 1959. 138pp.
o Die Blinde Eule (trans.). The first German translation of Sâdeq Hedâyat’s novel
Buf-e Kur. Geneva: H. Kossodo, 1960. 167pp.
o Maqâmât-e Zhandapil Ahmad-e Jâm (ta’lif dar sadeh-ye sheshom-e hejri). Editio
princeps of a 12th-century text by Sadid al-Din Mohammad-e Ghaznavi about
Shaykh Ahmad-e Jâm, with introduction and annotations. Tehran: Bongâh-e
Tarjomeh va Nashr-e Ketâb, 1961. liv+280pp.
o Polyglott Sprachführer: Persisch. A Persian language self-study text. With
Johann Karl Teufel (Teubner). Köln-Marienburg: Polyglott-Verlag. 1965. 7th
printing, München, 1983. 31pp.
o Maqâmât-e Zhandapil Ahmad-e Jâm. A second and expanded edition, based on
new findings. Tehran: Bongâh-e Tarjomeh va Nashr-e Ketâb, 1967.
lxxxviii+401pp.
o Rowzat al-Rayâhin. Editio princeps of a 15th-century text by Darvish Ali Buzjâni,
with introduction and annotations. Series: Majmueh-ye motun-e fârsi, 29.
Tehran: Bongâh-e Tarjomeh va Nashr-e Ketâb, 1966. 174pp.
o Farâ’ed-e Ghiâsi. Editio princeps, with introduction and notes, of the 14th-century
collection of letters in Persian compiled c. 836 A.H. by Jalâl al-Din Yusof-e Ahl.
Series: Zabân va adabiyât-e Irân. 2 vols. Tehran: Bonyâd-e Farhang-e Irân.
Volume 1 (1977): lxvi+839pp. and Volume 2 (1979): xvii+747pp. (Two further
volumes of this text, consisting of about 900 pages, including indices and
annotations, still remain in press).
o A Nightingale’s Lament. Selections from the Poems and Fables of Parvin
Etesami (ed. and trans.). Translated from the Persian, together with Margaret A.
Madelung. Lexington, KY: Mazda Publishers, 1985. xxxviii+231pp.
o Once Upon a Time (Yeki bud, yeki nabud) by Mohammad Ali Jamalzadeh (ed.
and trans.) The first collection of Jamalzadeh’s short stories in English, translated
from the Persian, together with Paul Sprachman. Del Mar, NY: Caravan Press and
Bibliotheca Persica, 1985. x+112pp.
o Divân-e Parvin-e Etesâmi: qasâ’ed, masnaviyât, tamsilât va moqattaât (ed.),
with an introduction and bibliography. Costa Mesa, CA: Mazda Publishers, 1987.
xxxviii+286pp.

7
 o The Bahá’í Faith and Islam. Proceedings of a Symposium, McGill University,
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o La Fe de Bahá’í y el islam (ed.). Spanish Translation of the above. Terrassa:
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o Stories from Iran. A Chicago Anthology 1921-1991 (ed.). Washington, D.C.:
Mage Publishers, 1991. 5th printing, 2002. 517pp.
o Once a Dewdrop. Essays on the Poetry of Parvin Etesami (ed.). Costa Mesa, CA:
Mazda Publishers, 1994. vii+233pp.
o Be-yâd-e Dust (“In Memory of the Friend”). Recollections and an essay in Persian
on Abu’l-Qasem Faizi, with extracts from Faizi’s letters and eight of his essays,
as well as his memoirs of nearly five years of living and teaching in Najafabad,
Esfahan. Wilmette, IL: National Spiritual Assembly of the Baha’is of the United
States, 1998. 206pp.
o Black Parrot, Green Crow: A Collection of Short Fiction by Houshang Golshiri
(ed.). The first collection of Golshiri in English, including a biography of the
author, 18 short stories, and 3 poems. Washington, D.C.: Mage Publishers, 2003.
241pp.
o The Colossal Elephant and His Spiritual Feats: The Life and Legendary Vita of
Shaykh Ahmad-e Jâm. English Translation with Franklin Lewis, of Maqâmât-e
Zhandapil, with annotations and a detailed introduction on the Sufi Shaykh al-
Islam Ahmad-e Jâm (d. 1141 A.D.). Costa Mesa, CA: Mazda Publications, 2004.
ix+460pp.

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o “Moderne Persische Literature.” Lexikon der Gegenwartsliteratur. Freiburg,

1960, pp. 975-79.
o “Introduction on the life and works of Zandapil Ahmad-e Jam” (Persian),
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o “Nachtrag zum Deutsch-Persischen Worterbuch von Wilhelm Eilers.” Annali
dell’Istituto Universitario Orientale di Napoli 12 (1962): 32-81.
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255-86.
o “Some remarks on the Nasirean Ethics by Nasir ad-Din Tusi,” Journal of Near
Eastern Studies 31 (1972): 179-86.

8
o “Parvin’s Poems (The Poems of Parvin Etesâmi: A Cry in the Wilderness).” In:
Islamwissenschaftliche Abhandlungen: Fritz Meier z. 60. Geburtstag. Ed. Richard
Gramlich. Wiesbaden: Steiner, 1974, pp.164-190.
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o “A mad-e Jm.” Encyclopaedia Iranica v1: 648-649.
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Shah Tahmasb’s Shahnameh Manuscript). Iran Nameh 4 (1986): 428-432.
o “ Attr, Fard al-Dn Muhammad.” The Encyclopaedia of Religion, pp. 500-501.
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Humorous and Satirical Poetry). Iran Nameh 5 (1987): 596-624.
o “Be Yâd-e hashtâdomin Sâlgard-e tavallod-e Parvin Etesâmi” (Parvin Etesâmi’s
80th birth anniversary remembered). Iran Nameh 6 (1988): 116-142.
o “On Parvin Etesâmi's 80th Anniversary” (Persian), CIRA Newsletter 3 (1987):
17-18.
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Columbia University/Bibliotheca Persica, 1988, pp. 120-46.
o “Boshq (Ab Es q) Aema.” Encyclopaedia Iranica, v4: 382-383.
o “B zjn, Darwiš Al.” Encyclopaedia Iranica, v4:587-88.
o “Ta’ammoli dar Kelidar” (Reflections on the Novel Klidar), Iran Nameh 7
(1988): 112-25.
o “Alessandro Bausani” (An evaluation in Persian of his scholarly works, written on
the occasion of his death in 1988), Payâm-e Bahâ’i, No. 114 (May 1989): 6-14.
o “Jâygâh-e Parvin Etesâmi dar Sher-e Fârsi” (Parvin’s Place in the History of
Persian Poetry). Iranshenasi 1 (1989): 212-39.
o “Abu al-Fazl Golpâygâni debating with Prince Farhâd Mirzâ” (in Persian),
Payâm-e Bahâ’i, No.122 (Jan.1990): 49-54 and No.123 (Feb.1990): 17-20.
o “Response to Dr. Ahmad Mahdavi Damghani” (Persian). Iran Nameh 8 (1990):
328-32 (Reply to a critique of the article, "Reflections on the Novel Kelidar”)
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A Comparative Analysis of Amir-Khosrow’s Hasht Behesht and Abdi Beg’s Haft
Akhtar), Iranshenasi 2 (1990): 135-59.
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Islam. Ed. H. Moayyad. Ottawa, Association of Bahá’í Studies, 1990, pp.73-91.
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Ristagno. Rome: Bardi Editore, 1991, vol. 1, pp. 327-333.
o “Dar Madâr-e Nezâmi 2: Maryam va Shirin dar Sher-e Ferdowsi va Nezâmi (A
comparative study of two women characters in Ferdowsi's Shahnameh and
Nezâmi’s Khosrow va Shirin), Iranshenasi 3 (1991): 526-539.

9
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