The glottal stop in the Amis language has largely been treated as a phoneme. However, in this paper, I argue that it should not be considered a phoneme for the following two reasons. First, the insertion rules predict the occurrence of glottal stops at root boundaries or between two vowels. A hiatus breaker can appear, which can be [w], [j], or a glottal stop, wherever there is a hiatus. There are two types of insertion rules for a hiatus breaker, depending on whether the hiatus position is in root-internal or root-external position. Second, glottal stops that are adjacent to a consonant can be analyzed as allophones of another phoneme, the epiglotto-pharyngeal stop phoneme. The epiglotto-pharyngeal stop phoneme used to be confused with the glottal stop, but they have conclusively been shown to have different sound qualities. Based on an analysis of the distribution of glottal stops and epiglotto-pharyngeal stops, I argue that glottal stops adjacent to a consonant and epiglotto-pharyngeal stops elsewhere are in complementary distribution and thus are allophones of the same phoneme. Reconstructed forms of certain words also support my analysis; some glottal stops are reconstructed as *q, which in Amis is basically reflected as the epiglotto-pharyngeal stop. This means that some glottal stops could originally have been epiglotto-pharyngeal stops. Previous studies have attested several examples that are not in line with the present analysis. However, based on the data gathered during fieldwork, they do not contradict my analysis. Two words with epiglotto-pharyngeal stops in the position adjacent to a consonant were identified, that pose a problem with my analysis. Further data and investigation are needed to show what makes them exceptional.

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Muʻīn al-Dīn Muḥammad Isfizārī’s Rawḍāt al-Jannāt has long been widely acclaimed in Iranian historical studies. However, the manuscripts of this work have received little attention since a critical edition of the text was published in Tehran in 1959–61. Therefore, this research examines the extant manuscripts. The purpose of this paper is to (I) classify the surviving manuscripts of the work into four groups and describe the features of each group based on differences in the total number of chapters and sections; (II) introduce the contents of the accounts that were not included in the revised text and demonstrate their historical significance; and (III) present the text of these accounts. The defining characteristic of manuscripts in Group A is that they contain Chapter 27, which is not found in the manuscripts of the other groups. Manuscripts in Groups B and C consist of 26 chapters, but there are omissions in several sections of the manuscript in Group C. Finally, Group D includes the only manuscript containing Sections 1 and 2 of Chapter 26. An analysis of the contents of Chapter 27 and Sections 1 and 2 of Chapter 26 shows that the author of each account is Isfizārī himself and that they contain unique information about the late Timurids. First, Chapter 27 provides information about tax items that are prohibited under Islamic law. Second, the names of 14 princes of Sulṭān Ḥusayn (r. 1469–70, 1470–1506) are included in Section 1 of Chapter 26. Third, Sulṭān Ḥusayn’s architectural projects are described in Section 2 of Chapter 26. As there is little information about these subjects in the other historical sources for the late Timurids, it is obvious that the accounts not included in the revised version of Rawḍāt al-Jannāt have significant value.

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This paper edits and analyzes a document titled Ṣarīḥ'ol-melk va'l-vaqf, dated 1519, which concerns the holy shrine of Aḥmad b. Mūsā al-Kāẓim (d. 817 or 818), known as the Aḥmadiyye or Shāh Cherāgh. It is one of the most important shrines in modern-day Iran and is located in Shiraz. In the first half of the 16th century, Mīrzā Ḥabīb'ollāh Sharīfī, the grand qadi of Shiraz and the custodian of the shrine, renovated the shrine, built a madrasa, and endowed it with the waqf that is the subject of the Ṣarīḥ'ol-melk va'l-vaqf document. This paper presents a critical edition of the document, which has never been referred to in previous studies and is preserved in the archives of the Waqf Organization in Tehran. This paper further analyzes and compares the document with other sources, including those contained in the manuscript related to the waqfs of the Shāh Cherāgh shrine and a copy of an epigraph dated 1540. These documents reveal how a local notable like Mīrzā Ḥabīb'ollāh in southern Iran reacted to the establishment of a new dynasty, the Safavids, and the introduction of a new creed, Twelver Shiʿism, in the early 16th century. Furthermore, in terms of Persian diplomatics, the document provides evidence for ṣarīh'ol-melks (the property inventory) in the early Safavid period, while the only other instance of such evidence comes from Sheykh Ṣafī al-Dīn’s shrine in Ardabīl. In this regard, the edition of this document contributes to the history of Persian documents in Iran.

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