Historical Sciences Studies

Abstract The Sasanian era marks a period of significant transformation in administrative, cultural, and religious frameworks. The interpretation of concepts such as sin, justice, and punishment was particularly crucial within the framework of religious and customary laws. An in-depth analysis of the sins and punishments of women offers a realistic view of the social and legal attitudes of the time. This study seeks to examine, analyze, and explain the most important sins of women and their punishments in Sasanian Iran, using historical and legal sources. The primary goal is to clarify what behaviors were considered female ‘sins’ in the Sasanian legal, religious, and historical texts, what factors determined the punishments, and what the social and legal consequences of these regulations were for women in the Sasanian social structure. The research method combines textual and historical analysis. The results show that in Sasanian society, the system of sin and punishment for women extended beyond religion and morality and was deeply influenced by social attitudes. This system served as a symbolic tool to maintain order and strengthen the structure of family and religion. Women’s sins ranged from minor disobedience, such as not observing the dāshtanistān ritual, to major crimes such as abortion, prostitution, and witchcraft. Punishments varied according to the severity of the sin, from flogging and fines to death or eternal torment. Ultimately, this system was more about gender control, the reproduction of social hierarchies, and the preservation of a ‘sacred order’ than legal rights.

Abstract Sogd was a region located between Iran and China. Over time, the Sogdians established settlements as a result of trade and commerce along the so-called Silk Roads. They entered China at the end of the third century B.C. This connection, and the settlement of groups of them in the northern and western regions of China, has attracted the attention of Chinese historians. In their accounts, they have mentioned various aspects of Sogdian life, including culture and religion. The burial and mourning rites of the Sogdians, which were influenced by their religious life, are among the topics discussed in these sources. The aim of this research is, on the one hand, to verify the reports of these sources and, on the other hand, to find out what these rituals are and how they are performed. The Chinese historiographies used in this study are diverse and belong to the period from the 4th to the 11th century AD. Their accounts are often brief. Examination and analysis of the data from these sources shows that their contents are generally valid and that the funeral rituals of the Sogdians are diverse and, with a few concessions, in line with Zoroastrian traditions. Sogdian funeral customs are also very similar to those of other Iranian peoples and traditions

Abstract As one of the oldest and most complex Indo-Iranian deities, Vayu has been characterized outstandingly in the Avesta. Although Wāy's dual character is the product of late thinking and he was considered as a dual-faced single character in early periods, there is a very clear distinction between the Good Wāy (Wāy i weh) and the bad Wāy (Wāy i wattar) in Pahlavi literature. The constructive aspect of Vayu's nature is illustrated and his destructive aspect is pointed in Rām Yašt, but the destructive aspect is explicitly expressed in the Aogәmadaēcā and Vayu is the messenger of death in this text. It also seems that Vayu has been the supreme deity in a society that has had its own cult, rituals and special idioms. Some features of his cult are comprehensible by examining specific parts of Aogәmadaēcā. Later, with the advent of Zoroastrianism, this high-ranking deity was reduced in to a subordinate. However, the old pre- Zoroastrian religion lost its color, but because of the importance and popularity among its followers, it survived, and later transferred many of its features to the Zoroastrian religion. It has been tried, in present study, to recognize Vayu's character and some aspects of his religion in Aogәmadaēcā.