Colonial Fascism, Genocide and Aryanization Hysteria
The Roman colonial fascism’s policies of genocide,
falsehood, and Aryanization hysteria continue in the academic, educational, and
cultural policies of governments.
The Persian-Jewish story in the Bible, the Persian kings of
kings, Iranian civilisation, or the Greek-Persian wars are all well-known to
almost every educated person on the globe.
What if a thorough examination of the original sources for
these stories reveals that the biblical account of the Persian-Jew is a
fabrication based on falsifying real Jewish history?
What if, prior to Islam, there had never been a Persian
kingdom or Iranian civilisation?
What if, prior to the 19th century, the name Iran had never
existed?
The Aryan prophet, his book, and his faith cannot be true if the god (Ahura-Mazda) is fake
The Persian realms of Achaemenid, the first Persian Empire (550–330 B.C.), and Sasanian, the Persian realm of 224-651 AD, are fakes.
The mania of colonial fascism and Aryanization in academic, educational, and cultural policy was designed to make lies the truth, but a thousand falsehoods cannot stand against one truth.
The policies of genocide and aryanization was started by the Romans, not the Nazis. The hysteria of Roman colonial fascism’s policies of genocide, falsehood, and Aryanization is still going on in the departments of ancient studies in universities in Germany, the United Kingdom, France, and the United States of America. The other institutions in European states support them, and the rest of the universities worldwide adhere to them. This Roman’s order has canalised the world community, and in this channel, the social movements do not matter.
Ura, Urám, is still a Kurdish name for Abraham, which is Abram in the Hebrew that has been changed to Abraham by the Romans (Genesis 17:5). Hence, I use Abram instead of Abraham and Abramic instead of Abrahamic.
The cuneiform term Ura maš dá (according to Kurdish “the justice mission of Ura”) has been presented as "Ahura-Mazda" by modern scholars, who have come to the conclusion that Ahura-Mazda is the Persian thus an Iranian (Aryan) God. In fact, there is no indication to a Persian, neither a Persian God, nor an Iranian in the ancient records. There is nothing else save the absurd continuance of Roman Aryanization of Kurdish and Jewish history and civilization, which constitutes complicity in the genocidal acts against the Kurdish people. As a result, the Persian prophet, his book, and his faith cannot be true if the god (Ahura-Mazda) is fake. There is no historical evidence for Iran or Persian. Thus, Persian cannot be classified as Iranian. Evidently from the texts and artifacts that are named Persians nothing is Persians (see Farkas 1980 pp. 16-17).
The professors below, who have edited the Achaemenid History series, are nothing short of ridiculed for their cuneiform text translations, interpretations, names, and used titles. Their assumptions are all false. They have designed counterfeit history for Persians to manufacture hotspots for Aryans. What inspires these bastard’ professors for this mania psychosis?
It is clear from the following documents that Ahura-Mazda, which is presented as "The Great Aryans God of Prophet Zarathustra," is a falsification of various poetic Kurdish terms in cuneiform inscriptions like: as-maš Ura wá nana-zá-asas dá (mission esse of Abram must be a matriarchal constitution code of justice). Confer the fake story of the mission of Abraham, as well as the accounts of Cyrus the Great and the Persians in the current Bible.
Achaemenid History xiii series edited by Pierre Briant (French), Wouter Henkelman (Dutch), Amélie Kuhrt (British, †), Johan de Roos (Dutch, †), Margaret C. Root (USA), Heleen Sancisi-Weerdenburg (Dutch, †) and Josef Wiesehöfer (Germany). A Persian Perspective Essays in Memory of Heleen Sancisi-Weerdenburg edited by Wouter Henkelman and Amélie Kuhrt Published by the Nederlands Instituut voor het Nabije Oosten (Dutch Institute for the Near East) LEIDEN 2003.
Darius III and Alexander, the Great and Babylonian Scholarship, by Robartus Johannes (Bert) van der Spek, text 3, Achaemenid History XIII, 2003: 301-310 and Glassner, J.-J. 1993: 205-207. Source tablet in British Museum (BM 36304). And Chronicle Alexander and Arabia, Text 4, Achaemenid History XIII, 2003: 310-311. Source tablet BM 41080, Transcription and translation by Bert van der Spek and Irving Finkel. The second entry of Alexander the Great into the city of Babylon and meeting with Babylonian astrologers in 323 BC. the preparations for war against Arabia. Bert van der Spek was helped by Christopher Walker, Irving Finkel, Jona Lendering, Mathieu Ossendrijver, Marten Stol, Amélie Kuhrt, Paul-Alain Beaulieu, Pierre Briant, Giuseppe Del Monte, Mark Geller, W.F. Lambert and Jaap-Jan Flinterman.
The scientific sources and historical background for the Persian or Iranian hoaxes, "Ahura-Mazda," the national god of Persia, the God of Zarathustra; "the Achaemenid or Achaemenian Empire," the ancient Iranian empire founded by Cyrus the Great in 550 BC, the First Persian Empire; and "Darius the Great," the great king of Persia, would be in The Sculptures and Inscription of Darius the Great on the Rock of Behistûn in Persia, List of Proper Names, page xlviii. by Leonard William King and Reginald Campbell Thompson, 1907, by order of the British Museum.
Ahura-Mazda in five cuneiform fragments
The following phrases have been portrayed as Ahura-Mazda, the national god of Persia, God of Zarathustra. List of Proper Names, pages lii - liii.
Compare the decipherment of the establishment with mine, which is clear and controllable.
Fragment one, Ahura-Mazda: BíSetūn Elamite version (Sus. p.lii)
King 1907, transliteration: (an) Uramašta. Translation: Ahura-Mazda, the national god of Persia, God of Zarathustra.
Bérai, transliteration: íĺu rá šu-šu. Translation: Tribes’ council of kingdom.
Fragment two, Ahura-Mazda: BíSetūn Babylonian version (Bab. p.liii)
King 1907, transliteration: (ilu) U-ra-ma-az-da. Translation: Ahura-Mazda.
Bérai, transliteration: as-maš ura wá nana-zá-asas dá. Translation: Mission esse of Abram must be a matriarchal constitution code of justice. Cf. the false stories about Abram in the Bible.
Fragment three, Ahura-Mazda: BíSetūn Babylonian version (Bab. p.liii; 1.99 p. 201)
King 1907, transliteration: (ilu) U-ra-maz-da. Translation: Ahura-Mazda, God of Zarathustra.
Bérai, transliteration: as-maš Ura maš dá. Translation: Mission esse of Abram act of justice.
Fragment four, Ahura-Mazda: BíSetūn Babylonian version (Bab. p.liii)
King 1907, transliteration: (ilu) U-ra-mi-iz-da. Translation: Ahura-Mazda.
Bérai, transliteration: as-maš Urámi pé dá. Translation: Abramic mission esse for justice. Compare Urámi (Abramic) with the present Kurdish people Urámi, Hurámi ethnic inside borders of Iran and Iraq, the region Uráman, Hurámán.
Fragment five, Ahura-Mazda: BíSetūn Babylonian version (Bab. p.liii)
King 1907, transliteration: (ilu) U-ri-mi-iz-da. Translation: Ahura-Mazda.
Bérai, transliteration: as-maš Urámi pé dá šár-asas. Translation: Abramic mission esse for justice essence of the council.
Achaemenid in five fragments
The following phrases have been portrayed as Achaemenid or Achaemenian Empire, the ancient Iranian empire founded by Cyrus the Great in 550 BC; the First Persian Empire. Achaemenes father of Teispes and ancestor of the Achaemenian kings. List of Proper Names page xlviii.
Fragment one, Achaemenid: BíSetūn Elamite version (Sus.: Col. I. 4 f.; A 6.)
King 1907, transliteration: (m)Akkamanniš. Translation: Achaemenes.
Bérai, transliteration: yak záú asĺí gúu aseš. Translation: One crux is the basis of his statement of essence.
Fragment two, Achaemenid: BíSetūn Elamite version (Sus.: Col. I., 2.)
King 1907, transliteration: (m) Akamannišiya. Translation: Achaemenian.
Bérai, transliteration: yak záú gúu as umeia. Translation: The one crux statement of the esse is universal.
Fragment three, Achaemenid: BíSetūn Elamite version (page 153 Sus.: A, I, 7.)
King 1907, transliteration: (m) Akkamanniššiya. Translation: Achaemenian.
Bérai, transliteration: yak záú asĺí gúu aseš umeia. Translation: The one crux basis of his statement esse is universal.)
Fragment four, Achaemenid: BíSetūn Elamite version (page 153 Sus.: A, I, 7.)
King 1907, transliteration: ku (m) GUL (id) (m) Akkamanniššiya tirimaniun šaššata karatalari (m). Translation: And (thus) saith Darius, the king: On that account do we call our race the Achaemenian; from antiquity are we descended; and from antiquity hath our race been kings.
Bérai, transliteration: yak dumu yak numun dumu yak záú asĺí gúu aseš umeia as-yakú rí yak-qetu asun šá yak-xáĺ šá šu qú rá šu la rí yak. Translation: One after one appearance after another, the one crux basis of his esse statement is universal: esse of the only way, one covenant of esses of the king, one-spot kingdom, and advice call of the king on each other’s way.
Fragment five, Achaemenid: BíSetūn Babylonian version (Bab.: 2, 3.)
King 1907, transliteration: (m) A-ḫa-ma-ni-iš. Translation: Achaemenes.
Bérai, transliteration: yaka uzáu baniiš šár-asas. Translation: There is one essence of the council for his whole people.
Darius in three fragments
The following phrases have been portrayed as Darius the great king of Persia. List of Proper Names, page lvii, and Ein Bruchstück der Bisutun.
Fragment one, Darius: BíSetūn Elamite version (Sus. Col. I., 1.)
King 1907, transliteration: (m) Tariyamauš. Translation: Darius.
Bérai, transliteration: yak šuriia yak qetueš. Translation: One kingship/council is his one covenant.
Fragment two, Darius: BíSetūn Babylonian version (Bab. page 159, I. § 1.)
King 1907, transliteration: (m) Da-ri-ia-muš. Translation: Darius.
Bérai, transliteration: yak dáriia 40 mašu. Translation: One matriarchy/justification is 40 missions.
Fragment three, Darius: Ein Bruchstück der Bisutun Inschrift Col. 1. L.7, Col. 2. L.7
Weißbach 1903, transliteration: (m) Da-ri-ia-muš. Translation: Darius.
Bérai, transliteration: yak dáriia 40 mašu (One matriarchy/justification is 40 missions).
Alexander the Great
The following phrase is the only one that has been attested and has been portrayed as Alexander in BM 36304, and BM 41080, which I have completely deciphered.
Bert van der Spek 2003, transliteration: [… m Aliksaandar LUGAL …]. Translation: [... Alexander, the king .....]).
Bérai, transliteration: [...] šá íĺ ut lugáĺ […]. Translation: […] King of the tribe legal oath […]
A detailed cuneiform explanation is at the end of this article.
Sasanian, the Persian realm of 224-651 AD, is a fake too
In the contemporary accepted Indo-European concept, the Zarathustrianism has been taken as the official faith of the Middle Persian Sasanian (also Sasanied) Empire (224-651 AD). The by the western scholars adopted name Zarathustra or Zardusht is accordingly name of the prophet and Avesta is collection of the sacred texts of Zarathustrianism in the Sasanian time.
It has been told, the Avesta texts are discovered in India, composed by the European scholars and available to Zarathustrians and the European studies from 1755, the first translation was in French in 1771. The first state-sponsored French voyage to the Indies occurred in 1603, by order of the French king Henry IV, (Voyage en Inde).
That religious sects in Kerman, Isphahan and India have been marked with Zarathustrians, did not know the word Zarathustrian before. They were not called Zarathustrians, but Gabrs "pagans, kaffirs" by the regional Muslims. Gaber is the Arabic-Farsi form for the Kurdish gur (English guru), the well-known ancient "gur, guru", is a Kurdish word means great, large; ancient, guru and root for the English words great, guru. All historical documents indicate that the Gabrs of Kerman and Isphahan, probably were parts of the ancient Kakaians ethic.
It is very remarkable that in Kurdsu, the neighboring region of Ura in Kurdish, and nowadays Urfa in Turkey, is the Bádinán region inside the Iraqi borders, which is introduced falsely as the Iranian Beh.dinán "best religion". The Bádinán is also known to western oriental scholars as Vadinan, which would be the name of the Zarathustrian religion. The Kurdish words bá and din also occur in a lot of the cuneiform texts. The word bá means father, and din means seeing, vision, observation, perspective, viewpoint, opinion, belief, sentiment, judgment, law, and ideology. The meaning of the word din has been changed to religion. But it is clear that Bá.dinán means patriarchy followers, people dedicated to patriarch Abram's perspective, the father Abram's vision followers. The Kurdish bá = ká, bábá = káká (father, patriarch), and pápá (pope, grandfather); see further.
There is countless evidence for the fact that Sasanian, the Persian realm of 224-651 AD, is a fake. The name Sasan is probably a corruption of the word Šátán/šátu (happiness followers) that has been changed to Satan (devil) by the Romans and adopted in the establishment by modern scholars. Since Sasanian is from the Greek CACAN (kakán, kakáu), which refers to the Kurdish ethnic Kákaians and Kákaian ethic, who are accused of being Satan worshipers.
The realm of 224-651 AD that has been introduced as Sasanian of Middle Persian, has nothing to do with Persian, neither with the pseudo-Iranian. According to the universities establishment the name Sasanian (the Middle Persian Empire) would be attested in the trilingual inscription so called (Greek, Parthian and Middle Persian) The trilingual inscription of Shapur I, on the Ka’ba-yi Zardusht at Naqsh-I Rustam near Persepolis in Iran. Translated by André Maricq, 1958: 331, 66. Here Maricq transliterates the name of king Saporis, and if we replace Saporis with Saburis, then we get the correct name of this Kurdish king that is not Shapur. All the names mentioned in the establishment, "Sasanian, Sasan, Middle Persian, Shapur, Ka’ba-yi Zardusht, Zardusht, Naqsh-I Rustam, and Persepolis," are pseudonyms falsely invented and introduced as Persian or Iranian by the scholars from western universities for the ruins, which are obviously specified as Elamite sites. Herzfeld says, in 1928, I started excavations at a place discovered in 1923, an insignificant oval mound .... It had no name, and it is enough to call it Persepolis, (Herzfeld 1941, page 3 -10).
The trilingual inscription (Greek, Parthian, and Sasanian) was designed and fabricated by the agents of the East India Company by order of the British imperium. The so-called Parthian and Sasanian* (Middle Persian) are Kurdish. The Parthians were overthrown by the Sasanian (Kákaian, Šádánian), who wrote in their own tribal version of Kurdish; why should they write in their component language now that they have been overthrown? There is no reason for a trilingual inscription.
*Parthian or the proper Partian, Bardian (outlying, departed from the centre, Kurds on mission to East, are the present well-known Khorasani Kurds and Kurds in Tajikistan, Gherghizestan, Uzbekistan, Turkmenistan and Balochistan of Pakistan).
Ehsan Yarshater wrote in Cambridge History of Iran 3(1), pp. 116-117: “The trilingual inscription (Greek, Parthian and Middle Persian) of Shapur I, on the Ka’ba-yi Zardusht at Naqsh-I Rustam, however, does not say that Sasan was the father of Papak. There is still no complete and adequate edition and translation of the three texts (the Middle Persian original, and the Parthian and Greek versions). Maricq 1958, 295-360, edited and translated the Greek text with excellent notes on the other versions and on the inscription as a whole.). In an ascending order of importance, Sasan is merely designated as a lord, while Papak is a king… There is another version of the lineage of Ardashir found in a story in the Middl Persian book, the Kár-námag or “Book of Deeds of Ardashir son of Pápak”. The problem is, who was Sasan?”.
It appeared to me, from examination of the cuneiform texts, for the first time that the pseudo Sasan is a corrupt form of the fake term Satan (devil). Consequently, the derivative Sasanian should be the fake name Satanian (followers of the Satan).
The pictograph for the pseudo Sasan in the Greek version of the “Ka’ba-yi Zardusht, 66” is this CACAN. The so called Parthian and Middle Persian versions are wiped away. The question is why the establishment reads the Greek CACAN for Sasan? Thought, they know the pronunciation of CACAN = Kakán, kakáu in Greek. Since C = k, A = a, N = n, u.
The comparison of the Greek CACAN (Kakán, kakáu) to the Kurdish kákan, kákaú, leaves no doubt that the Greek CACAN regards Kurdish ethnic Kákaian people. The free variations of present-day Kurdish ká, kák (lord, father, patriarch), káka, káká (the father, the lord), káki, káku, kákan, kákaú, occur in cuneiform texts from almost eras. The biblical Šám, Šáma, son of Noah, and Abram also occur with the ká, kák, and káki as well as the well-known ká.dingerakiánna, which in the establishment falsely demonstrated as Babylon. The ká.dingerakiánna (ká-dinger-a-ki-án-na) in the cuneiform inscriptions means Kákaian/patriarchy legislation, which refers to the Kákaian ethic.
The šádánian, šátánian (happiness followers) occur in the cuneiform texts in proper Kurdish as Šutu, Šátán, Šudu, Šádán; from the root šát or šád, means “satisfaction, happiness, fortunate”. Šát or šád is possibly the root of the English satisfaction, satisfy.
Šutu, Šátán (plural) already noticed by King, L. W., in (SEH) Vol. II, 1907, p. 60, 10, note 2; Reports of war between Sutu vs Akkad and Sumer): “Sutú is employed in the collective sense for the whole nation”. That is right, Šutu stands for collective Šátanians. Šutu, Šátán. (King, 1907, p. 60; Borger, n. 74 (100); Hinz (1973).
However, the Greek CACAN (kakán, kakáu) cannot be read as Sasan, and the kakán, kakáu, realm of 224-651 AD is Kákáian, which cannot be named Sasanian and is neither classified as Iranian nor Persian. The Kákáian, or Kákáu ethic, is an ethnic Kurdish people in present-day Iran and Iraq, who are stigmatized as Satan worshippers. They have, since 651 AD until now, been structurally subject to genocide and marginalization and have never been heard.
The war reports and other sources of Arab Muslims have been deciphered and adopted by modern scholars from western universities in the course of Aryanization, and they have removed any indication that could lead to the Kurds. In their records, a simple question remains unanswered: What have the Muslims called that empire of 224-651 AD in their war reports? From the available adopted sources, there is also nothing about what has happened to the Kurds and the members of the Kurdish people of the regions that the British and French in the First World War, in 1920, named the countries of Iran and Iraq?
As I said above, in this case also, the available sources are just the modern scholars adopted editions, in which they refer to each other’s work. One cannot understand what the sources are; there is no copy or any reference to the original sources. Where are the original sources of those adopted editions? In those adopted editions, they introduce false Persians personal names and give an unreal image of what they call the Muslim conquest of Persia. They show a different image of Muslims and Islam than the truth, which is practically to mislead the Muslims. An objective demonstration of the Muslim Arab war reports and Roman sources from that time is important to discuss the identity of Islam and for world Muslims who have forgotten how their ancestors became Muslims.
In the past three centuries, the western colonial powers, too, have assisted the Qajarians (Turks), Shia Islamic Realm of Persia (1789–1925) and the Sunni Islamic Empire of the Ottomans (ca. 1300–1920) in the repression and massacre of the Kurdish people, and after those realms, they still do.
The word "Iran" in Sasanian documents is absurd
The very celebrated great king of kings of Iran, Middle Persian king Shapur, whose name is depicted in all known historical documents as Sabúr. The Kurdish Sabúr comes from the root "saur, sabr" (patience). The corrupt European scholars have changed Sabúr in an uncommon form Shapur (Shapoor)! The falsely adopted Shapoor after it was introduced as the Great King of Iran, King of Kings, the Aryan King of the world, has become common and very popular in Iran as name for males.
The ruins of Gunde Sabúr (the corrupt Gundeshapur) are located northern Húzsu (the corrupt Khzistan), c. 10 km south of Despil (the corrupt Dizful). The city Gundí-Sabúr (Twon of Sabúr) that was constructed in AD 300 by Sabúr (Shapur) I, the king. The establishment has presented it as Jundi-Shapur, which would mean "army of Shapur". Jundi means army in Arabic, though the king was a Kurd, and the establishment recognizes that Shapur originally comes from the Kurdish region of Antioch, the present Antakya, Hatay Province in Turkey. (Potts, 1989, p. 323-335. Potts, 1999, p. 416. Peeters 1924: 298ff).
The proper Gundá-Sabúr, Gundaí-Sabúr, Gundí-Sabúr, Gunde-Sabúr, which occur in historical sources must be interpreted as follows: Gund.á (town/village of), gund.a.í (the town/village of) and gund.í, gund.e (twon/village of) –Sabur. Gund is a simply Kurdish word, means village, town. The suffixes “–á, -a, -í, -e” are definite articles and adjectival morphemes in Kurdish.
The words that in the establishment has been presented as Iran in the Middle Persian period is Érán-khvarreh-Sháhpur, (Potts, 1999, p. 416-19). Peeters 1924 p. 288-314.
Eran-Hurra-Šàhpùr, (Christensen 1936/1971, p. 253.)
Eran vej, Eran-vez, (Mary Boyce1934, p. 265-74. The Cambridge History of Iran, Volume 3(1), p. 410 footnote 1, 2.
The Eran-khvarreh-Sháhpur-Sharestan, Eran-Hurra-Šàhpùr and Eran vej, Eran-vez are well-know Kurdish words which have nothing to do with Iran, in this way: Érán-khvarreh-Sháhpur and Eran-Hurra-Šàhpùr, ought to be Éŕán xw(a).rah Sabúr (Sabúr for himself). Since éŕán, aŕán, means “to, for”; xwra, xwara(h) (himself). The Eran vej, Eran-vez, ought to be éŕán-vež, -wež or -wíš (for himself). Vež, wež and wíš, are free variants. So éŕán xwa is equivalent to éŕán vež (for himself), according to Kurdish.
The fabrication of historical background for Persian and Iran happens structurally from the 16th century, in the course of world colonization, genocide, and the Aryanization of Kurdish history and cultural heritage by European colonialists, who collectively continue the Romans policies.
Protest against Aryanization and the fabrication of sources for Iran and Persian
It is unfortunate that ancient Kurdish is being falsified, that Aryanization is taking place, and that sources for fake Iran and Persian are being invented.
On May 5, 2023, April 6, 2023, and December 27, 2022, I sent this protest to Prof. Dr. Almut Hintze (ah69@soas.ac.uk), The School of History, Religions, and Philosophies at SOAS University of London. And to Prof. Dr. Alberto Cantera Glera (alberto.cantera@fu-berlin.de) and Prof. Dr. Desmond Durkin-Meisterernst (durkin-meisterernst@bbaw.de), Free University of Berlin Department of History and Cultural Studies Institute for Iranian Studies.
Detailed cuneiform explanation
Abbreviations: Sus. (Susian) = Elamite version. Bab. = Babylonian version. Insc.BíS. = Inscription on BíSetūn (the corrupt Behistûn). A = inscription above the figure of Darius.
Ahura-Mazda, the national god of Persia, God of Zarathustra in five fragments.
Achaemenid in five fragments, the following phrases have been portrayed as Achaemenid or Achaemenian Empire, the ancient Iranian empire founded by Cyrus the Great in 550 BC; the First Persian Empire. Achaemenes father of Teispes and ancestor of the Achaemenian kings. List of Proper Names page xlviii.
Darius in three fragments, the following phrases have been portrayed as Darius the great king of Persia. List of Proper Names, page lvii, and Ein Bruchstück der Bisutun.
Alexander the Great: the following phrase is the only one that has been attested and has been portrayed as Alexander in BM 36304, and BM 41080, which I have completely deciphered.
This article is part of a chapter in the book "Bible Discovered", which has not yet been published, and all rights are reserved. © Hamiit Qliji Berai
References
Cameron 1960a, George Glenn Cameron The Monument of King Darius at Bisitun, Archaeology 13 (1960).
Cameron 1960 JCS 14, George Glenn Cameron, The Elamite Version of the Bisitun Inscriptions, JCS 14 (1960). JCS 14 = Journal of Cuneiform Studies Volume 14
Cameron 1951 JCS 5, Cameron George Glenn. The Old Persian Text of the Bisitun Inscription JCS 5 (1951).
Christensen 1936/1971
Christensen A. (1936), L’Iran sous les Sassanides, Copenhagen/par: Annales du Musée Guimet, Bibliotheque d’Etudes 48
Farkas 1980, Ann Farkas, « Is there anything Persian in Persian Art?», dans Schmandt Besserat, Ancient Persia: the Art of an Empire, 1980
Glassner 1993, Chroniques mésopotamiens, Paris, Glassner, J.-J. 1993: 205-207.
Herzfeld 1930, Die vorgeschichtlichen Töpfereien von Samarra, etc (Forschungen zur islamischen Kunst. Abt. 2. Bd. 5.) by Ernst Emil Herzfeld (1930)
Herzfeld 1941, Iran in the Ancient East, 1941, Oxford University Press, New York, by Ernst Herzfeld.
King 1907, The Sculptures and Inscription of Darius the Great on the Rock of Behistûn in Persia, List of Proper Names, page xlviii. by Leonard William King and Reginald Campbell Thompson, 1907
Maricq 1958, The trilingual inscription (Greek, Parthian, and Sasanian) Ka’ba-yi Zardusht at Naqsh-I Rustam near Persepolis.(Classics and Orientals, "The Delight of the Divine Taste"). Translated by André MARICQ, 1958 "Classica et Orientalia" Res Gestae Divi Saporis); Syria XXXV 1958. Deciphered 1952. Recherches sur les Res gestae divi Saporis par Ernest Honigmann Professeur à l'Université de Bruxelles, Associé de l'Académie (Académie Royale de Belgique). Et André Maricq Chargé de recherches du Fonds National Belge de la Recherche Scientifique. Impression décidée le 5 mai 1952. Palais des Acad., 1953.
Mary Boyce 1934, Benveniste, E. “L’Eran-vez et l’origine legendaire de Iraniens”, in the Bulletin of the School of Oriental Studies (BSOS) VII, 1934, p. 265-74
van der Spek 2003, Achaemenid History xiii series edited by Pierre Briant (French), Wouter Henkelman (Dutch), Amélie Kuhrt (British, †), Johan de Roos (Dutch, †), Margaret C. Root (USA), Heleen Sancisi-Weerdenburg (Dutch, †) and Josef Wiesehöfer (Germany). A Persian Perspective Essays in Memory of Heleen Sancisi-Weerdenburg edited by Wouter Henkelman and Amélie Kuhrt Published by the Nederlands Instituut voor het Nabije Oosten (Dutch Institute for the Near East) LEIDEN 2003.
Chronicle Alexander and Arabia, Text 4, Achaemenid History XIII, 2003: 310-311. Source tablet BM 41080, Transcription and translation by Bert van der Spek and Irving Finkel. The second entry of Alexander the Great into the city of Babylon and meeting with Babylonian astrologers in 323 BC. the preparations for war against Arabia. Bert van der Spek was helped by Christopher Walker, Irving Finkel, Jona Lendering, Mathieu Ossendrijver, Marten Stol, Amélie Kuhrt, Paul-Alain Beaulieu, Pierre Briant, Giuseppe Del Monte, Mark Geller, W.F. Lambert and Jaap-Jan Flinterman.
Darius III and Alexander, the Great and Babylonian Scholarship, by Robartus Johannes (Bert) van der Spek, text 3, Achaemenid History XIII, 2003: 301-310
Peeters 1924, The Chronicle of Seert) sometimes called the Histoire nestorienne, is an ecclesiastical history written in Arabic by an anonymous Nestorian writer.
Peeters, P. (1924), ‘S. Démétrianus, évêque d’Antioche?’, Analecta Bollandiana 42, 288-314.
Potts 1989, Gundešapur and the Gondeisos by Daniel T. Potts 1989
Potts 1999, The archaeology of Elam: Formation and transformation of an ancient Iranian state, by Daniel T. Potts 1999
Voyage en Inde, Anquetil Duperron, Abraham Hyacinthe. Voyage en Inde. Presentation par Jean Deloche, Manonmani Filliozat, Pierre-Sylvain Filliozat. Ecole francaise d'extreme orient, Maisonneuve & Larose, pp. 15-32, 1997. La Grande-Bretagne et l'Europe des Lumières, by Serge Soupel, Université de Paris III.
Weißbach 1903, Ein Bruchstück der Bisutun Inschrift (A Fragment of the Inscription on BíSetūn, BE 3627) Franz Heinrich Weißbach Babylonische Miscellen WVDOG 4 (1903).
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