Shavarebi, Ehsan. 2016. “Eine spätsasanidische Münze mit zwei Prägeherren“, Schweizer Münzblätter (Gazette numismatique suisse/Gazzetta numismatica svizzera) 66 (263), 63-66.
Category: Articles
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The battle of Arbela in 331 BCE
Rollinger, Robert. 2016. “The battle of Arbela in 331 BCE, Disloyal “Orientals” and the Alleged “Panic” in the Persian Army: from Neo-Assyrian kings to Alexander III“, in: Saana Svärd and Robert Rollinger (eds.), Cross-cultural Studies in Near Eastern History and Literature, 213-242, Münster.
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Greek Echos in Pahlavi Literature
Agostini, Domenico . 2016. Greek echoes in Pahlavi literature. A preliminary survey of calques and foreign terms. Linguarum Varietas 5. 13–24.
The vast majority of the extant Pahlavi literature was written or compiled during the Islamic period (mainly during the 9th-10th centuries) and deals with religious themes of theological and scholastic interest. Only a few examples of Sasanian imaginative, scientific and philosophical works have survived, despite the rich testimony towards their existence found in Syriac, Arabic, and Persian sources, as well as references in some Pahlavi texts. In particular, some of them teach us that Greek philosophical systems, astrology, astronomy and medicine penetrated Iranian thought already in the Sasanian period. These new ideas were necessarily reworked as they entered Zoroastrian writings. It is not always easy to
pinpoint when and where certain aspects of the Pahlavi literature rely on Greek culture, although it is quite clear that the latter had a heavy influence on the formation of Iranian, and especially Zoroastrian, thinking in Sasanian period. This article aims to present some evidence of the presence of Greek thought and lexicon in the Pahlavi literature through the textual analysis of some passages belonging to the Zoroastrian literary tradition.
Thomalsky, Judith. 2016. “Archaeological research at Tappeh Pahlavan, North Khorasan Province (Northeastern Iran): Report on the 2014 season“, ANES 53, 59-79.
In the summer of 2014, an Iranian-German team carried out the first systematic excavations at Tappe Pahlavan. The site is located in the Jajarm plain, a corridor between the Alborz Mountains in the north and the vast Dasht-e Khavir in the south. The surface of the site itself is littered with ceramics and the remains of an intensive production of stone beads. All stages of production are represented: from coarsely shaped pieces to finished polished beads. The most recent 14 C datings place the upper settlement horizon in the early sixth millennium BC. The site thus provides the earliest dates for the ceramic Neolithic period in Northeast Iran. The finds display clear ties with the Late Neolithic and Chalcolithic periods in Northeast Iran, and can be correlated with the cultural sphere of Kopet Dagh, located c. 200 km to the east. A large part of the retrieved ceramics can be described as a local Cheshmeh Ali variant. This ware would then be c. 500 years older than the hitherto known sequences, which as a rule begin after the mid-sixth millennium BC. Moreover, Djeitun ceramics, so characteristic for Northeast Iran and southern Turkmenistan and representative of the Late Neolithic in this region, are absent in Pahlavan. Hence, the question arises as to whether an early Chalcolithic must be postulated here, or an early manifestation of a local Cheshmeh Ali horizon.
Payne, Richard. 2016. Iranian cosmopolitanism: World religions at the Sasanian court, in Myles Lavan, Richard Payne & John Weisweiler (eds.), Cosmopolitanism and empire: Universal rulers, local elites, and cultural integration in the Ancient Near East and Mediterranean, 209–230. Oxford University Press.
Payne examines how the Iranian empire developed cosmopolitan techniques through which to overcome the religious contradictions of its elite. The imperial elite of Iranians cohered through Zoroastrian institutions that provided its shared self-conception and normative framework, while the local elites they subordinated frequently practiced other religions- notably Christianity whose cosmologies were incompatible with the ruling religion. Imagining their mythical-historical lineage as the source of all human knowledge, however, the Iranians considered themselves capable of integrating-by means of subordination – even potentially contradictory cultures. The late Sasanian court adopted the cosmopolitan practice of the dialectical disputation from the Roman empire to manage difference, showcasing the banal commonalities of all religious and philosophical traditions without jeopardizing the superior position of Zoroastrianism. In acting as the authorities in intra-Christian disputations, the Iranians even became the arbiters for competing Christian claims to doctrinal truths. Iranian cosmopolitanism thus reveals the subordinating mode in action, as Christian sub-elites acknowledged their superiors as the source of their cultural legitimacy and authority as well as of imperial perquisites
and privileges.
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Sasanian and Islamic Exports to Japan
Priestman, Seth. 2016. “The Silk Road or the Sea? Sasanian and Islamic Exports to Japan“, Journal of Islamic Archaeology, 3(1).
This article considers the movement of commodities manufactured in southern Iraq during the Sasanian and Early Islamic periods to the furthest eastern extremity of the Old World: to the archipelago of Japan. In particular the focus is on two categories of non-perishable finds that survive within the archaeological record: glass vessels and turquoise blue alkaline glazed ceramic jars. We begin by providing an outline of the definition and dating of what is a commonplace and widely distributed ceramic product within the Middle East and western Indian Ocean area. It is then possible to place these finds within a broader context by reviewing the evidence for the earliest West Asian exports to Japan and what these might tell us about the mechanisms of their transmission and circulation and the role of such imports within an East Asian context. Specifically these include glass vessels dated to the Sasanian period followed some time later by ceramic vessels manufactured at the time of the Abbasid Caliphate. The continued arrival of Islamic glass into this later period is not a subject that will be covered specifically as it does not contribute directly to the main arguments that are developed below. Finally the finds are used to shed light on the broader debate surrounding the development of the Indian Ocean economy and to what extent Japan itself may have been commercially integrated within a wider commodity exchange
network.
Seth Priestman is a research assistant at the School of History, Classics and Archaeology at the University of Edinburgh. His research focuses on processes of long-term socio-economic change, commodity exchange networks and craft production within the Middle East and the wider Afro-Eurasian area during the Sasanian (Late Antique) and Islamic periods.
Rung, Eduard. 2016. “The Burning of Greek Temples by the Persians and Greek War-Propaganda“, in Krzysztof Ulanowski (ed.), The Religious Aspects of War in the Ancient Near East, Greece, and Rome (Ancient Warfare Series Volume 1), Leiden; Boston: Brill, 166–179.
Razmjou, Shahrokh. 2015-2016. “The Mystery of the Central Stone Slab in the Tripylon Gate of Persepolis”, Journal of Archaeological Studies 7(2), 69-83.
It has been proposed that some structures at Persepolis served as calendrical or astronomical mechanisms. Despite a general lack of evidence of such functionality at the site, a stone slab in the Central Palace (the Tripylon Gate) has been claimed as evidence supporting this theory. The chiselled signs on this slab have been interpreted as symbols indicating the precise time of the spring equinox (March 21) marking the beginning of the new year. The suggestion that the Central Palace served as an ancient observatory, however, requires a closer inspection. To properly interpret the intended function of this stone and its mysterious signs, it must be studied in the context of archaeological and architectural investigations.
In original:
رزمجو، شاهرخ. 1394. «معمای سنگ میانی در کاخ مرکزی تخت جمشید»، مطالعات باستانشناسی، دورۀ 7، شمارۀ 2، صفحات 69-83.
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Images of Daēnā and Mithra on Two Seals
Shenkar, Michael. 2015. “Images of Daēnā and Mithra on Two Seals from the Indo-Iranian Borderlands“, Studia Iranica 44(1), 99-117.
The article discusses two seals from the recently published collection of Aman Ur Rahman that depict previously unrecognized images of Iranian deities. It is suggested that the first seal, of eastern Sasanian manufacture, depicts a unique image of the Daēnā accompanied by two dogs. The second seal shows a well-known motif of a chariot of Mithra. The inscription connects it with the Pārata kings and helps to date the seal to the third-fourth centuries CE.
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The making of Turan
Payne, Richard. 2016. The making of Turan: The fall and transformation of the Iranian east in late antiquity. Journal of Late Antiquity 9(1). 4–41.
Contemporaneously with the fall and transformation of the Roman West, the Iranian Empire yielded its East to Hun—and later Turk—conquerors. This article traces the development of post-Iranian regimes through the dynamic interplay of nomadic and sedentary political institutions in the fourth through early seventh centuries. The conquerors adopted Iranian institutions, integrated the Iranian aristocracy, and presented themselves as the legitimate heirs of the kings of kings in a manner reminiscent of post-Roman rulers. At the same time, however, the Huns and the Turks retained the superior military resources of nomadic imperialism, included the Ira-nian East in trans-Eurasian networks, and distinguished themselves as rul-ing ethno-classes tied to the steppe. The resulting hybrid political culture came to be known as Turan.
The article is also available from the authors’s academia.edu page here.