Education in the Parthian and Sassanian Empires

The article below by Ahmad Tafazzoli entitled Education in the Parthian and Sassanian Empires” was originally published in the Encyclopedia Iranica on December 15, 1997 and last updated on December 9, 2011. The article is also available in print (Vol. VIII, Fasc. 2, pp. 179-180).

Kindly note that the pictures/illustrations and accompanying descriptions of these inserted below do not appear in the original Encyclopedia Iranica posting.


No concrete evidence on education in Parthian times has survived. It may be postulated, however, that it was similar to education in the Sasanian period. Information about the latter period is confined mainly to education of princes, the nobility, the clergy, and administrative secretaries (dabīrs). Most peasants were illiterate, but most urban merchants were probably acquainted at least with writing and calculation (Christensen, Iran Sass., p. 416).

The required education for a child of a noble or an upper-class family is described in the Pahlavi treatise Xusraw ud Rēdag (Pahlavi Texts, ed. Jamasp-Asana, pp. 27-38): writing, religious instruction, physical education, and training in courtly arts. A noble child would begin attending school (fra-hangestān) at the “proper age,” between five and seven years (Wizīrkard, p. 177; cf. Ṭabarī, I, pp. 815, 855: Ardašīr at seven years, Bahrām V at five years) and would have completed general training and religious studies by the age of fifteen years (Andarz ī Pōryōtkēšān, par. 1; Pahlavi Texts, ed. Jamasp-Asana, p. 41). At school he would learn to write and would memorize the yašts, Hādōxt, Bayān Yasn, and Vidēvdād, the same training provided for a future hērbed (religious teacher). In addition, he would listen to the Zand, the Pahlavi translation of the Avesta. Astrology was also part of the curriculum (Xusraw ud Rēdag,pars. 8-10, 14). The education of a certain Mihrām-Gušnasp, son of a noble Sasanian family who later converted to Christianity and was martyred, was similar. He was said to have been initiated into Middle Persian literature and the Zoroastrian religion at an early age. He could recite the yašts and hold the barsom at the age of seven years (Hoffmann, p. 94; Christensen, Iran Sass., pp. 413-14). According to Abū Manṣūr Ṯaʿālebī (Ḡorar, p. 712), Šīrōya (later Kavad II, r. 628 C.E.) read Kalīla wa Demna at school.

1-Avestan Literature

A copy of the Avestan Videvdad Sadeh with illustrations housed at the British Library (RSPA 230, ff. 151v–152r) (Source: Maia Atlantis). The text above was originally copied in 1647 in Yazd, Iran.

The account of the education of Dārāb given in the Šāh-nāma (Moscow, VI, pp. 359-60, vv. 93-103; cf. Ṯaʿālebī, Ḡorar, p. 394; cf. Xusraw ud Rēdag, pars. 11-12) probably reflects Sasanian norms: He first learned the Avesta and Zand and was then trained in riding, archery, polo, and the military arts. It was customary to entrust the education of a prince, especially a crown prince, to a tutor, in some instances far from the court. For example, at the end of the Arsacid period Bābak sent Ardašīr (224-40) at the age of seven years to the argbed Tīrī, who was probably commander of the fortress of Dārābgerd (see DĀRĀB ii), to be educated (Ṭabarī, I, p. 815; Balʿamī, ed. Bahār, p. 876). Writing (dibīrīh), riding (aswārīh), and other skills were parts of his education (Kār-nāmag, ed. Antia, chap. II, p. 5 par. 4). Ardašīr himself, while at the court of the last Arsacid king, Ardavān (see ARTABANUS), had trained princes in horsemanship and hunting (Ṯaʿālebī, Ḡorar, p. 475). Bahrām V (Bahrām Gōr; 421-39), whose education was said to have been entrusted to Monḏer, Arab ruler of Ḥīra in Mesopotamia, was instructed by various tutors (moʾaddeb) in writing, archery, riding, and law. His general education is reported to have finished at the age of twelve years, after which he continued training in archery and riding until he attained mastery (Ṭabarī, I, pp. 855-57; Meskawayh, pp. 78-79; Dīnavarī, ed. Guirgass, p. 53; Ṯaʿālebī, Ḡorar, p. 541; Šāh-nāma, Moscow, VII, pp. 270-71; Balʿamī, ed. Bahār, pp. 929-30).

A noble education also involved learning to play musical instruments and sing, games like chess and backgammon, and general information about wines, flowers, women, and riding animals (Xusraw ud Rēdag, pars. 13, 15, 57-58, 62-63, 66, 69-93, 96, 99-100). When Ardašīr was relegated by Ardavān to service in the royal stable, he reportedly amused himself by playing the lute (ṭanbūr) and singing (srōd-wāzīg; Kār-nāmag, ed. Antia, chap. 3, p. 11 par. 2; cf. Šāh-nāma, ed. Khaleghi, II, p. 30, VI, p. 178, about Rostam and Esfandīār respectively).

2-Goddess Chista

An artistic interpretation of the ancient Iranian Goddess of knowledge and science, Cheesta (Source: Mojarradat). The Avesta makes clear that women are equal to men in receiving education: there is a reference for example to the worship of frauuaṣ̌is (choices) of aēθrapaitinąm aēθriianąm narąm nāirinąm (teachers, of students—male [and] female) (Y. 26.7).

Ferdowsī’s description of the education of Prince Sīāvaš by Rostam in Zābol provides a model of princely education in Sasanian and probably Parthian times as well. The prince was not only trained in horsemanship, archery, hunting, and the arts of war but also learned social etiquette, ceremonial rites, conduct on festive occasions, and delivery of orations. The results of his education were later apparent in the skills in archery, polo, and hunting that he exhibited when he lived at the court of Afrāsīāb (Šāh-nāma, ed. Khaleghi, II, pp. 207, 289-94).

There is some evidence that in the Sasanian period women attended school, at least for general religious studies, though probably in relatively small numbers (Kotwal and Kreyenbroek, pp. 18, 38, 43); the main part of their training, however, consisted of domestic skills learned at home (Dēnkard, ed. Madan, I, p. 935; Christensen, Iran Sass., p. 418). There is one piece of evidence suggesting that some women were well versed in Sasanian civil law (Bartholomae, p. 35; Christensen, Iran Sass., p. 418).

Three terms for “school” are attested in Pahlavi books: frahangestān, lit., “place of education” (Xusraw ud Rēdag, par. 8; Kār-nāmag, ed. Antia, chap. 2, p. 8 par. 21); dibīrestān, probably a school for training scribes and secretaries (Andarz ī Ādurbād, pars. 58, 129, in Pahlavi Texts, ed. Jamasp-Asana, pp. 63, 69; Xwēškārīh ī Rēdagān, pars. 1, 3, 5, 23, in Junker, pp. 15, 16, 20; Sad dar naṯr, chap. 51, p. 37); and hērbedestān, evidently a school for religious studies (Andarz ī Pōryōtkēšān, par. 8, in Pahlavi Texts, ed. Jamasp-Asana, p. 43; Andarz ō kōdakān, par. 25, in Junker, p. 20). The general term for “teacher” was hammōzgār, for “religious teacher” hērbed, and for “instructor” frahangbed (Dēnkard, ed. Madan, pp. 274, 757; cf. Ṭabarī, I, p. 1063: moʾaddeb al-asāwera “instructor of horsemen”).

3-Yasna-Yazd 1630

A newly discovered Yasna manuscript announced on the Bibliographia Iranica on June 26, 2015 by Shervin Farridnejad (Source: Bibliographia Iranica). This discovery was first announced by Dr. Saloume Gholami on Facebook. Professor Alberto Cantera and his colleagues at the Avestan Digital Archive (ADA) project have been working to publish the manuscript and make it available for public access. This manuscript originally belongs to the Dinyar family of Yazd, Iran and has been dated to c. 1630.

The sources provide scanty information on educational methods. In two Pahlavi treatises (Xwēškārīh ī Rēdagān and Andarz ō kōdakān) that have survived in Pāzand, the duties of boys at school, at home, and on the way from home to school are described (Junker, pp. 15-21). Physical punishment was administered at school (cf. Zādspram, chap. 27, p. 97 par. 8; Pahlavi Texts, ed. Jamasp-Asana, p. 130, par. 9, where beating with a very long stick is mentioned).


(For cited works not found in this bibliography and abbreviations found here, see “Short References.”)

C. Bartholomae, Zum sassanidischen Recht IV, Sb. der Heidelberger Akademie der Wissenschaften 13, Heidelberg, 1922/5.

G. Hoffmann, Auszüge aus syrischen Akten persischer Märtyrer, Leipzig, 1880.

H. F. J. Junker, ed., Ein mittelpersisches Schulgespräch, Sb. der Heidelberger Akademie der Wissenschaften 3/15, Heidelberg, 1912.

F. M. Kotwal and P. Kreyen-broek, The Hērbedestān and Nērangestān I, Paris, 1992.

Meskawayh, Tajāreb al-omam I, ed. A. Emāmī, Tehran, 1366 Š/1987.

Sad dar naṯr, ed. B. N. Dhabhar, Bombay, 1909. Wizīrkard ī dēnīg, ed. P. Sanjana, Bombay, 1848.

Piece of carved wood suggests Persian taught maths in Japan 1,000 years ago

The report posted below on October 6, 2016 by Gabriel Samuel of Britain’s Independent newspaper was first released by the Japan Times on October 5, 2016.

Kindly note that excepting the first image, all other images and accompanying descriptions are from Kaveh Farrokh’s Fall 2014 course on the Silk Route at the University of British Columbia.


The piece of wood was discovered in the 1960s but as only now been fully analysed Nara National Research Institute for Cultural Properties.

Archaeologists have unearthed a piece of wood revealing ancient Japan was a “cosmopolitan” nation “where foreigners were treated equally”, including details of one Persian man teaching maths more than a millennium ago.


Scientists analysed carvings on the wood using infrared imaging technology, which appeared to name a Persian lecturer who worked at a facility where government ministers were trained in the former Japanese capital of Nara.

Previous discoveries have revealed Japan had direct trade links with Persia as early as 600AD, but this is the first time it has been suggested a Middle Eastern official may have been employed in the country at that time.


Sassanian influences upon Japanese arts: the case of the metalwork plate of Shapur II hunting lions (Hermitage Museum, St. Petersburg – Inv. S-253) and motif-parallels in Japanese textile arts (Source: Fall 2014 course on the Silk Route at the University of British Columbia).

Akirhiro Watanabe of the Nara National Research Institute for Cultural Properties, who led the survey, suggested the man was likely to have taught mathematics due to Persia’s renowned expertise in the subject. As noted by Watanabe to the Japan Times:

Although earlier studies have suggested there were exchanges with Persia as early as the 7th century, this is the first time a person as far away as Persia was known to have worked in Japan… This suggests Nara was a cosmopolitan city where foreigners were treated equally”.

Throughout the 17th century, thousands of Persian merchants were known to travel to the city of Nagasaki for the purposes of trade, but it is now believed the ties between the two countries date back far earlier.


Sassanian and Soghdian merchants were actively trading with China, a process that led to Iranian links with ancient Korea and Japan (Source: Fall 2014 course on the Silk Route at the University of British Columbia).

Nara was the capital of Japan between 710 and 784, before it was shifted to Kyoto and later to present-day Tokyo.

A vast ancient tomb with colourful painted murals opened to the public at a museum in the Nara Prefecture last week, another impressive find by the local archaeological surveying team.

Last month, archaeologists were left baffled by the remarkable discovery of ancient Roman coins while excavating the ruins of Katsuren Castle on Okinawa Island recently.

The four copper coins were originally thought to be a hoax before their true provenance was revealed through detailed scanning.

Chess: Iranian or Indian Invention?

The article below has been edited by Shapour Suren-Pahlav of the CAIS website in London. As noted by Suren-Pahlav: “Large portion of this essay has been excerpted from “The Origin of Chess; Some Facts to Think About” by Ricardo Calvo, 1996.”


The Origin of Chess

Chess is one of humanities popular pastimes and has been described not only as a game, but also as an art, a science and a sport. Chess is sometimes seen as an abstract war-game and a ‘mental martial art. And teaching and playing chess have been advocated as a way of enhancing mental prowess.


Seven piece ivory set (7th century CE) (Source: CAIS).

It is very unlikely that Chess, almost as it is played today suddenly came into existence or invented by one person. The idea of it being a combination of elements from other board-games has merit. Since almost all known board games have religious backgrounds the astrological component is entirely possible, even though one prefers the version that all elements come from other games, as the basis for the counters. Iran as the area of origin is highly possible, especially because of the two excavated debated pieces from the second century CE, which were found in the area of Iranian cultural domination.


chess is an ancient game which is first mentioned in documents dating back to the early years of the 7th century CE. and associated with North West India and Iran. Before the 7th century the existence of chess in any land is not demonstrable by a single shred of contemporary evidence” (Fiske, the Nation).

Claiming the glory

Various scholars have proposed various origins for chess: Bidev states that “chess comes from China”, while Samsin suggests that there was hybridisation of Eastern and Western games in the post Alexander kingdom of Bactria in c180-50BCE. Josten is geographically between the two of them, favoring the Kushan empire in ca. 50BCE – 200CE.


A Knight chess-piece (7th c. CE) from Afrasiab (Source: CAIS).

However, possibly the strongest – or perhaps most vociferous – arguments have come from those who consider that chess originated in the Indian subcontinent in around 600CE. This view was propagated by Murray and van der Linde in the late 19th – early 20th centuries, and has subsequently been supported by Averbak.

This brief paper examines some etymological, literary and archaeological evidence for the Iranian origin of chess – and so suggests that the question of the origin of the famous game is still unanswered.

Etymological evidence

Various names have been, and are now, used for chess-like games. Indian Chaturanga, for example, is a chess-like game, but it is played on an eight by eight board (rather than the modern chess twelve by twelve board) and it uses slightly different pieces and rules to those in the modern game. It has been suggested to be a proto-game for chess, of Indian origin.

The word chaturanga means ‘quadripartite’ or ‘army’ which reflects the four components in Vedic army platoons, which are themselves reflected in the types of pieces used in the game. Ricardo Calvo notes that the first unmistakable reference to the game of chaturanga is in the Harschascharita by the court poet Bina, writing between 625 and 640CE. The word’s early literary use and its origin in the ancient language of Sanskrit have been suggested to provide supporting evidence for the Indian origin of chess. Murray specifically suggested that the Sasanian-Pahlavi word chatrang – used for a game equivalent to the current chess – was derived from chaturanga. However, one of the most etymological evidences can be identified in the terminology of chess pieces which are Persian such as Rook.

Rook which is a Western derivative of Rukh is another term for Iranian mythical bird Sên-Murv, and Simurgh in New Persian. In ancient Iranian literature (Avestan) Sên-Murv identified as Homâ and in Arabic introduced as Rukh. The Simurgh or Rukh, was depicted as a winged gigantic creature in the shape of a bird, that could carry an elephant or a camel. The functionality of the Rook piece in game of chess and its iconography in Iranian world is quite significant. The bird which Iranian believed imparted fertility to the land and the union between the earth and the sky. In India, the piece is more popularly called haathi, meaning “elephant“.

Chess-4-rukh-ferghana A Rukh piece found in Ferghana 8th to 10th centuries CE (Source: CAIS).

Another hint is the nomenclature of the pieces, persistently related to different sorts of animals rather than to components of an army: In the “Grande Acedrex” of King Alfonso of Castile (1283) lions, crocodiles, giraffes etc. play over a board of 12×12 cases with peculiar jumping moves, and the invention of it is connected to the same remote period in India as normal chess. They are very atypical in any context referring to India (see De Gruyter in bibliography).

Other chess terminologies are also deeply rooted in Persian language, such as “checkmate” (the English rendition of shāh māt, which is Persian for “the king is frozen“) as well as “bishop” and “queen” pieces.

Bishop” chess piece which is a western innovation, derived from the elephant, most likely in the 15th century – it is from the Persian pīl meaning “the elephant”. In Europe and the western part of the Islamic world people knew little or nothing about elephants, and the name of the chessman entered Western Europe as Latin alfinus and similar, a word with no other meaning.

 Chess-12-Vizier-BishopVazir (Bishop), found in Saqqizabad, Iran 7th to 8th centuries CE (Source: CAIS).

This word “alfil” is in fact is an Arabic loanword from Persian pīl < fil , and in turn the Spanish word alfil would most certainly have been taken from Arabic. Chess was introduced into Spain by Ali ibn-Nafi the famous Persian poet, musician and singer (also known as Zaryāb or Ziryab, “gold finder”) in the 9th century – it is described in a famous Libro de los juegos the 13th century manuscript covering chess, backgammon, and dice


Elephant in carved dolomite-stone circa 7th century CE (Source: CAIS).

Some argue that since one of the pieces are being referred to as “elephant”, must of an Indian origin – on the other hand, elephants are not at all exclusive to India (Gowers, p.173 ff; Walbank, p. 205-6.). However, Iranians were the first nation that introduced cavalry and they had also foot-soldiers, chariots and elephants as well as river and battle-ships. In Egypt, the Ptolemaic Kings obtained elephants regularly from Somalia. Strabo (16,4,5) mentions the foundation of several cities in Africa with the main purpose of hunting elephants (Gowers, p.173 ff; Walbank, p. 205-6.). The English name “bishop” is a rename inspired by the conventional shape of the piece.

 Chess-10-Krishna and Radha playing chaturangaAn Indian manuscript depicting Krishna and Radha playing chaturanga on an 8×8 Ashtāpada (Source: CAIS).

The chess piece known as “queen” is (Persian) farzīn also vizier. It became (Arabic) firzān, which entered western European languages as forms such as alfferza, fers, etc – then later it was replaced by “queen” – possibly brought to West by British during the British rule of India; the Indian equivalent of “queen” is rani.

Historical and Literary Evidence

Pre-Islamic written references to Chess or its development have all point out to it Iranian origin, in particular to two Persian records of about 600CE.  These documents have solidly connected chess with the last period of the Sasanian rulers in Iran (224-651 CE).

The “Karnamak-ī Ardeshīr-ī Pāpakān” (the Book of Deeds of Ardeshir-e Pāpakān), a treatise about the founder of Sasanian dynasty, mentions the game of “chatrang” as one of the cultural accomplishments of the Ardeshir as a young prince. It has a proving force that a game under this name was popular in the period of redaction of the text, supposedly during the reign of Khosrow II, Parviz (r. 590-628 CE) – the work could have been composed as early as 260 CE.

The third and final Pahlavi text is known as Khūsraw ud Rēdag (Khosrow and the Page). It mentiones together with other games in chapter 15 of the (ud pad Čatrang ud new-ardaxšî r ud haštpay kardan az hamahlan fraztar hom “and in playing Chess, backgammon and the hashtpay, I am superior to my comrades” (Unvala, p. 16; Monchi-Zadeh, 1982, p. 65; Panaino, 1999, p. 51). It seems the story was taken place at the court of Khosrow I, Anūshakrūwān (Immortal Soul – r. 488–531 CE) and states that chess is one of the cultural disciplines that a noble should learn.

Chess-7-afrasiab Chess pieces found at Afrasiab, ivory 7th-8th centuries CE (Source: CAIS).

Ferdowsi the greatest of Iranian epic-poets wrote also about it in the 10th century, but his sources are solid and form a continuous chain of witnesses going back to the middle of the 6th Century in Iran. He describes chess as arriving from Hind. According to Iranian historical sources this name “Hind” was not used for India until after the 11th century. Here “Hind” means Eastern-Province of Iranian Empire including modern Sistan va Baluchestan province, and while during the Achaemenid dynastic era it was extended to Khuzestan province.

As Bidev, the Russian chess historian pointed out, nobody could possibly generate the rules of chess only by studying the array position at the beginning of a game. On the other hand, such an achievement might be made by looking at Takht-ī Nard (backgammon), which is another Iranian game-invention – the use of dice also favors its Iranian origin. The world oldest pair of dice was discovered in Dahān-e Gholāmān located in in southeastern Iranian province of Sistan, which date back to the Achaemenid dynastic period or possibly even earlier (see below).

dice-burnt-cityAncient dices discovered at the Burnt-City. At present experts are (a) attempting to determine why the game was played with sixty pieces and (b) working to decode the rules of the game. Iranians call Backgammon “Takht-e Nard”. For more see here…

Archaeological Evidence

The oldest clearly recognisable chessmen have been excavated in ancient Afrasiyab (ancient Samarqand), in Iranian cultural domains contrasts with the absence of such items in India. Afrasiab was under thy Islamic rule since 712, but were essential a Persianate land and society by origin. Some other old pieces, possibly Chess pieces, are the occasionally named chess pieces of an elephant and a zebu bull kept in Tashkent. They were excavated in 1972 at Dalverzin-Tepe (see figure below following this paragraph), an ancient citadel nowadays in Southern Uzbekistan, and stem from the 2nd century. The Russian Chess history expert Linder feels that they are not Chess pieces, but belonged to a forerunner of Chess. They could mean an earlier than previously assumed existence of Chess.

Chess-3-chess_piecElephant and Bull (or Knight or Vizier ?), ivory , dated as early as 2nd c., found at Dalverzin-Tepe. Their use is unknown, some scholars think they can be game pieces (Source: CAIS).

However, there are no chessmen there from early times in India, and only in the 10th century appears an indirect mention from Mas’udi: “The use of ivory [in India] is mainly directed to the carving of chess – and nard pieces“. Some experts believe that old Indian chess pieces may be discovered one day. So far, this is mere speculation.

Next group of chess pieces (three chessmen) comes from Nishapur (see below), and another ivory set was discovered though belonging to later times, 9th or 10th century. These are not idols anymore and are carved following the abstract pattern which has been characterised as “Arabic“.

Chess-6-Rukh-Nishabur.A Rukh from Nishapur, 9th century CE (Source: CAIS). 

Introduction of Chess into India by Muslims

Games upon the “ashtapada” board of 8×8, with dice and with two or more players may have served as “proto-chess“, but the two types of games already differ too strongly in their nature and philosophy to make the evolution of “Chaturanga” into “Shatransh” a simple question of direct parentage via the Persian “Chatrang“.

Muslim writers stated quite frequently that they took the game of “shatranj/sh” from the Iranians, who called it “chatrang“. This happens in the middle of a political-cultural revolution, which has been analyzed in historical texts.

Chess-9-Players_of_Haft_AwrangJami’s 15th century Persian manuscript of Haft Awrang depicting two Persian chess players (Source: CAIS).

The ruling Umayyads were overthrown by a certain Abul-Abbas, who initiated a new era around the year 750 – transferring the Islamic political centre from Damascus to former Iranian territory and Baghdad, which still was under Iranian cultural influence. The Abbasid caliphs culturally and quasi ethnically of Iranian origin – so Iranian dominance became clearly the focal point in the cultural renaissance which took place inside the Arabic trunk. Large number of the previous knowledge from ancient Iran, Greece, Byzantium, Egyptian and Middle East civilizations was compiled and translated into Arabic. The new information absorbed in a scientific body which followed its further path towards the West. Chess was only a part of this knowledge, packaged together with earlier mathematical, astronomical, philosophical or medical achievements.

Chess-8-Basra_chessRock crystal CE 800 (possibly chess pieces) found at Basra (Source: CAIS).

However, we know that while chess flourished in Baghdad in the 9th century, the earliest reliable account of chess-playing in India date only from the 11th century.


M. Unvala, The Pahlavi Text “King Husrav and his Boy,” published with its Transcription, translation and copious notes, Paris, n.d.

Ricardo Calvo; Origin of Chess (

De Gruyter, “Hasb” in The Encyclopaedia of Islam, Leyden-New York (1967).

William Gowers, “African Elephants and Ancient Authors”, African Affairs, 47 (1948) p.173 ff.

D. W. Fiske, The Nation, 1900.

Frank W. Walbank, “Die Hellenistische Welt”, DTV 1983 p. 205-6.

Harold J.R. Murray, A History of Board-games Other Than Chess, Oxford University Press Reprints (1952).

D. Monchi-Zadeh, “Xus-rôv i Kavâtân ut Rêtak,” in Monumentum Georg Morgenstierne, vol. II. Acta Iranica 22, Leiden, 1982, pp. 47-91.

H. J. R. Murray, A History of Chess, Oxford University Press Reprints (1913).

N. Bland, On the Persian Game of Chess, JRAS 13, 1852, pp. 1-69

Henry A. Davidson, A Short History of Chess, David Mckay Co (1980)

Abu Rayhan Biruni, Ketāb tahqīq mā le’l-Hend, Alberuni’s India, 2 vols., London 1888-1910, I, pp.183-85

Panaino, A., La novella degli Scacchi e della Tavola Reale. Un’antica fonte orientale sui due gixochi da tavoliere piuà diffusi nel mondo euroasiatico tra Tardoantico e Medioevo e sulla loro simbologia militare e astrale. Testo pahlavi, traduzione e commento al Wiz-arišn î Chatrang ud nihišn î  new-ardaxšî r “La spiegazione degli scacchi e la disposizione della tavola reale,” Milano, 1999.

Harry Golombek, Chess: A History, Putnam Pub Group (1976).

Ann C. Gunter, Art from Wisdom: The Invention of Chess and Backgammon, Oxford University Press (1991)

Thieme, “Chess and Backgammon (Tric-Trac) in Sanskrit Literature,” Indological Studies in Honor of W. Norman Brown, ed. E. Bender, New Haven Connecticut (1962)

Raymond D. Keene, Chess: An Illustrated History, Simon & Schuster (1990).

David H. Li, Who? Where? When? Why? How? The Genealogy of Chess (

Abul Qasem Ferdowsi, The Shahnameh: (The Book of Kings): 5 (Vol 5) (Persian Text Series. New Series, No 1), Edited by Djalal Khaleghi-Motlagh, Mazda Publisher (1997).

I. M. Linder, The Art of Chess Pieces, Moscow, 1994.

Alfred L. Paul, “The Origin of Chess”, Western Chess Chronicle Vol. 1 July, 1936 No. 9 (

Sam Sloan, The Origin of Chess, Sloan Publishers (1985)

C.J. Brunner, “The Middle Persian Explanation of Chess and Invention of Backgammon,” The Journal of the Ancient Near Eastern Society of Columbia University, Vol. 10 (1978)

A. van der Linde,  Geschichte und Literatur des Schachpiels (1874)

David Levy, Oxford Encyclopaedia of Chess Games, Oxford University Press (1981)

David Smith, Ratnakara’s “Haravijaya” (Oxford University South Asian Studies Series), OUP India (1986)

Persian in Use: An Elementary Textbook of Language and Culture

Dr. Anousha Sedighi (Associate Professor of Persian and the coordinator of the Persian program at Portland State University) has recently published a book entitled:

Persian in Use: An Elementary Textbook of Language and Culture. Leiden University Press & University of Chicago Press (2015); LUP Textbooks, ISBN 9789087282172 | Page extent 400 | Format Paperback, Full color | Price $85 (€ 69.50); To order, please email Leiden University Press at:

Persian in use-Full cover-PrintThe textbook “Persian in Use” is a blind peer-reviewed elementary Persian language and culture textbook designed for first-year Persian language students at college level. The textbook is accompanied by an interactive companion website (click here…). Kindly also visit the Facebook page for Persian in Use (click here…).

Persian in Use offers a thematically organized and integrative approach to help students achieve proficiency in Persian language and culture. The book is organized around high-frequency topics and provides a clear set of communication goals for each lesson. Authentic materials include samples of literary texts, poems, plays, film scripts, and even pop songs.

Dr Anousha SedighiDr. Anousha Sedighi is Associate Professor of Persian and the coordinator of the Persian program at Portland State University. She has been teaching elementary Persian for more than a decade and serves as the current president of the American Association of Teachers of Persian. To read more, click here…

New Course: The Silk Route-Origins and History

A new course by Kaveh Farrokh entitled “The Silk Route-Origins and History” is being offered at the University of British Columbia (final lecture on December 16, 2014):


The lectures will be delivered at the Tapestry Center in the University of British Columbia’s Wesbrook Village. For information on registration, etc., kindly contact the University of British Columbia-Continuing Studies Division.


Tajik girls celebrate the Iranian Nowruz (New Year) on March 21, 2014 in Dushanbe, Tajikestan.

Below is a synopsis of the course as delivered in the Class syllabus:

The origins and history of the east-west Silk Route that connected the empires of Asia, Central Asia, Persia and the Romano-Byzantine West, as well as the lesser-known north-south route that connected Persia, the Caucasus and East- Central Europe. Emphasis will be placed on the development and transfer of the arts, music, culture, mythology, cuisine, and militaria. The peoples of the Silk Route from China across Eurasia, Central Asia, Persia to Europe are also examined


The curriculum and impetus of this course is the direct outcome of meetings with the Cultural Diplomacy’s Department of Traditions & Cultural History of the WAALM Academy based in London, England. WAALM is affiliated with the Academic Council On The United Nations System (ACUNS) and The International Peace Bureau. WAALM was nominated for the Nobel Peace Prize in 2011. Kaveh Farrokh has been featured in WAALM’s Tribune Magazine (click here…).

silk painting

Chinese painting of Leizu (Xi Ling Shi) the ancient Chinese empress credited with inventing silk in c. 2700 BCE; she was the teenage wife of the Yellow Emperor Huangdi.


The “Shir Dar” (Lion Gate/doorway) of the Islamic college at Samarkand built originally in 1627 (Nafīsī, 1949, p. 62). The sun motif is characterized by Kriwaczek (2002, picture Plate 1) as ”…the image of Mithra, the rising and unconquered sun, Zoroastrian intercessor between God and Humanity” (Courtesy of Kriwaczek, 2002).

Chinese women silk-12th century CE

Chinese women produce silk in the 12th century CE.

Kyrgiz MusiciansKyrgyz musicians performing with traditional instruments. Hsiang-Nou races replaced Iranian speaking peoples of Central Asia; Despite this: These greatly assimilated the cultural and mythological traditions of their Iranic predecessors.


One of ancient founding peoples of the Silk Route? Mummies bearing Caucasoid features uncovered in modern northwest China; these were either Iranic-speaking or fellow Indo-European Tocharian (proto-Celtic?). Archaeologists have found burials with similar Caucasoid peoples in ancient Eastern Europe. Much of the colors and clothing of the above mummies bear striking resemblance to the ancient dress of pre-Islamic Persia/Iran and modern-day Iranian speaking tribal and nomadic peoples seen among Kurds, Lurs, Persians, etc.  (Source: Kaveh Farrokh’s lectures at the University of British Columbia’s Continuing Studies Division – this was also presented at Stanford University’s WAIS 2006 Critical World Problems Conference Presentations on July 30-31, 2006, the annual Tirgan event at Toronto (June, 2013) and at Yerevan State University’s Iranian Studies Department (November, 2013) – Diagram is Copyright of University of British Columbia and Kaveh Farrokh). For more on this topic, see also here…