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Philogical Encounters Monographs is dedicated to the historical and philosophical critique of philology. The series encourages critical and comparative perspectives that integrate textual scholarship and the study of language from across the world. The series is open to contributions in all fields studying the history of textual practices, hermeneutics and philology, philological controversies, and the intellectual and global history of writing, archiving, tradition-making and publishing. Neither confined to any discipline nor bound by any geographical or temporal limits, the series takes as its point of departure the growing concern with the global significance of philology and the potential of historically conscious and politically critical philology to challenge exclusivist notions of the self and the canon.

Philological Encounters Monographs is a supplement to the journal Philological Encounters
Why devote a Companion to the "mirrors for princes", whose very existence is debated? These texts offer key insights into political thoughts of the past. Their ambiguous, problematic status further enhances their interest. And although recent research has fundamentally challenged established views of these texts, until now there has been no critical introduction to the genre.
This volume therefore fills this important gap, while promoting a global historical perspective of different “mirrors for princes” traditions from antiquity to humanism, via Byzantium, Persia, Islam, and the medieval West. This Companion also proposes new avenues of reflection on the anchoring of these texts in their historical realities.

Contributors are Makram Abbès, Denise Aigle, Olivier Biaggini, Hugo Bizzarri, Charles F. Briggs, Sylvène Edouard, Jean-Philippe Genet, John R. Lenz, Louise Marlow, Cary J. Nederman, Corinne Peneau, Stéphane Péquignot, Noëlle-Laetitia Perret, Günter Prinzing, Volker Reinhardt, Hans-Joachim Schmidt, Tom Stevenson, Karl Ubl, and Steven J. Williams.
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The 17th-century manuscript M7709 (held in the Matenadaran, Yerevan, Armenia) includes an Armenian copy of the History of the City of Brass, to which an unknown scribe has added short poems about Alexander the Great. This is the second of three articles that together present the Alexander poems of M7709 in full, with English translation, for the first time (see Part I in Iran and the Caucasus 25.4: 334–351), focusing on sixteen poems: the death of Alexander, and Alexander’s confrontation with emissaries of Darius III. It adds commentary on the poems’ relationship to the corresponding part of the History of the City of Brass on each page, proposing textual reasons why the scribe added the poems where he did. Across the three articles, this commentary delves into textual relationships beyond the pages of M7709, linking the Armenian History of the City of Brass, Alexander Romance and other texts and traditions, to show how this manuscript is situated amid wider networks of circulating literature. As a microhistorical study, it seeks to provide illumination into the macrohistory of medieval and early modern literature in and beyond the Caucasus.

Open Access
In: Iran and the Caucasus
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This article presents an edition of the Elamite version of the inscription A2Ha, which has always been considered too badly preserved to be read. Starting from the newly established text, some remarks will be made on the interpretation of the final word of the inscription (melkanra) and on its Old Persian counterpart (vidītu), which is found in the partially identical text A2Sa.

In: Iran and the Caucasus

This article discusses potential Zoroastrian prefigurations concerning the Qurʾānic imagination of tormenting and distasteful food in hell. Although research on paradise and hell in the Qurʾān and the Islamic tradition has recently undergone a significant revival, recognizing potential allusions to Jewish, Christian, and—to a lesser extent—ancient Arabic traditions, Zoroastrian texts continue to be largely neglected. While scholars have argued that the banquet scenes in hell have no antecedents in Jewish or Christian literature and should therefore be understood as echoing or rather inverting and perverting ancient Arabic evocations of generous hospitality, some remarkable parallels in the Zoroastrian tradition will be brought to attention here. It is thus intended to argue for the plausibility of a reflection of Zoroastrian ideas in the Qurʾānic milieu, particulary in relation to eschatological ideas.

In: Iran and the Caucasus

It has been noticed that the most comprehensive etymological dictionary of North Caucasian languages (NCED) has repeatedly been disparaged, and even totally ignored, due to alleged deficiencies of the lexicon. One also finds that some critics who dismiss this dictionary do not enumerate the shortcomings of the book themselves, but simply cite two reviews, one by J. Nichols and another by the late W. Schulze. Moreover, we find that the Nichols review has not been published and is not accessible to the examination of scholars, and the Schulze review, while citing a number of disagreements, is far from advocating the disregard of this volume but instead claims that it “belongs in the bookcase of anyone interested in etymological research”. It is also observed that more positive reviews, for example those by J. C. Catford (pre-publication), M. E. Alekseev, Ja. G. Testelec, and V. Chirikba (Čirikba) are overlooked by the detractors. These circumstances are examined in this paper, with the conclusion that the NCED, like any pioneering work, is not a permanent solution but a set of hypotheses that will have to be tested and modified, where necessary, over the coming decades. It does not deserve to be dismissed or ignored, but rather engaged with and discussed in the pursuit of better solutions to etymological problems of North Caucasian languages.

In: Iran and the Caucasus

The article is an attempt to show the historical and geographical expanse of the South Caucasus and the adjacent regions, particularly to give a more accurate outline of its southern borders.

In: Iran and the Caucasus
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The migration of North Caucasian peoples into Ottoman Anatolia during the early 1860s included some five thousand Muslim Ossetes who settled first in the Sarıkamış district and later moved further west. While today the descendants of these migrants may number as many as 60,000, most now live in the major urban centres of Istanbul and Ankara and have largely become assimilated into modern Turkish society. However, three villages in the Yozgat district east of Ankara, Boyalık, Karabacak and Poyrazli, have remained Ossetian-speaking up to the present day. This paper explores the circumstances though which the Ossetian language has survived in these villages 160 years after the migration, and what prospects exist for the continuation of a distinct Ossetian communal identity in Turkey.

In: Iran and the Caucasus
In: Iran and the Caucasus