Middle Persian texts, including inscriptions, Manichaean, psalm, and Pahlavi texts, still contain many unread or misread words. Due to the many problems of the Pahlavi script, among all the Middle Persian texts, there are more ambiguities in reading and more multiplicity and variety of translations of the Zoroastrian or Pahlavi texts. In this article, one word of Zand of Vandidad and Šāyast-nē-šāyast and three words of Bundahišn have been read and a new reading has been suggested for each of them. The solution of reading these words and similar words in Pahlavi texts, in addition to using textual evidence and linguistic issues, is to review their written form in the manuscripts and to consider various possibilities of their transliteration. Attempts have been made to make each reading in maximum conformity with the written form in the manuscripts, and in case of correction of the word and deviation from the manuscript recording, sufficient reasons whould be provided to justify the proposed reading.

The aim of this study is to analyze the quality and qtiantity of 'thou shalt' and 'thou shalt not' and don'ts in Shahnameh and The Iliad. The values and anti-values in any society should be researched and reviewed in the domains of their geography and history but since the base of the identification of values and anti-values are human subjects and culture, it seems logical to look at the past and to analyze what was considered as good and what was considered as not good. It is concluded that archetypes of 'thou shalt' are more frequent in both epics.

The food culture of Iranian people has been an aspect of Iranians’ everyday life which in spite of throughout changes that were the result of officialization of Shi’ism, has not been so shifted or modified. In fact, Shi’ism couldn’t be supposed as an effective factor in making any religion-based change in nutrition system of the ordinary people at this period. Nevertheless, along with the Islamic general recommendations about eating rites (adab al-akl) and the pattern of proper and improper acts /rights and wrongs which believers were supposed to consider in their food behaviors, some Shiite teachings and particularly the religious occasions have formed some food habits of Safavid-Qajarid people or at least have resulted in some certain regulations in these habits. Upon this survey, most of these teachings are originated in general Islamic tradition and the resulted changes of Shiite teachings, are mainly manifested in public feedings and vow (“nadhr”s) rites in Shiite temporal or local situations, mostly in a popular religion approach.

The book of “ Zambasta” is a long poem in ancient a khotanese language, a branch of middle Eastern Iranian language. This book, containing wide set of common concepts and various aspects of Buddhism. Chapter 12 of this book is educational and includes a set of goodness and badness. The stanza which translated from Khotanese language into Persian in this article, includes the first 52 paragraph of this chapter that allocated to the description of Saṃ vara(=continence, moral continence or stopping the effects of karmas or human beings previous actions). Saṃ vara which considered as one of the most important steps to reach knowledge of continence and is like a guard trying continually to take man away from everything that is wrong and disagreeable, and to help him in order to reach Nirvā nā (=salvation). Under the etymology of the word of Saṃ vara, philosophical view about Saṃ vara, steps of achievement, commitment ceremonies and conditions that lead to the loss of Saṃ vara, are investigated.

In some Middle Persian texts, there is a story about Gayōmart which is not mentioned in older texts such as the Avestan texts, and also it is difficult to find evidence of it in Persian and Arabic epics. This story refers to the killing of a demon named Arzūr by Gayōmart, the work which is counted among the most important works of Gayōmart on the day of Khordād of the month of Farvardīn (the sixth day of month Farvardīn). In addition, in Avesta, Arzūr is the name of a mountain where the demons gather and in Pahlavi texts such as Bundahišn, Šāyist Nē-šāyist and Pahlavi Rivāyat, it has been mentioned as the gate of hell and the passage of Ahreman and demons. In this article, an attempt is made to explain the relationship between mount Arzūr, the door of hell and the demon Arzūr, by searching for the name Arzūr in Avestan and Middle Persian texts, and also in the Šāh-nāma and Ātār al-Bāqīah. As far as the author is concerned, Šāh-nāma story can be reconstructed with respect to Pahlavi sources and Bīrūnī’s account like this: Gayōmart killed Kharzūr/Arzūr’s demon; After that, Ahreman sent Kharzūrān (= son of Kharzūr) to fight with Gayōmart and in this battle, Siamak was killed. Finally, Siāmak’s son took revenge on Kharzūrān and killed him.

In this paper, the writer has made an attempt to discuss certain legal issues in the Sassanid period. The basis of this paper is the only book survived from that period: Mādῑyān ῑ hazār Dādestān or "One Thousand Legal Articles''. Besides criminal law, the book deals with other legal issues including inheritance, properties, lease, agreements and investment contracts. The importance of the book lies in the fact that it contains a great number of specialized legal terms, most of which discussed for the first time. The book has not been translated into Persian yet.