Panaino, Antonio. 2019. Symbolic and Ideological Implications of Archery in Achaemenid and Parthian Kingships. In Federicomaria Muccioli, Alessandro Cristofori & Alice Bencivenni (eds.), Philobiblos: scritti in onore di Giovanni Geraci, 19–66. Roma: Jouvence.
The present study is a fruit of a larger investigation dedicated to the ideological meaning of archery in Iran in the light of other Eastern civilizations, but also in the framework of the ancient Indo-Iranian epos. This investigation brought to light a number of historical problems.
Transoxania, Khurasan, and ?ukharistan – which comprise large parts of today’s Central Asia – have long been an important frontier zone. In the late antique and early medieval periods, the region was both an eastern political boundary for Persian and Islamic empires and a cultural borderseparating communities of sedentary farmers from pastoral-nomads.
Given its peripheral location, the history of the ‘eastern frontier’ in this period has often been shown through the lens of expanding empires. However, in this book, Robert Haug argues for a pre-modern Central Asia with a discrete identity, a region that is not just a transitory space or the far-flung corner of empires, but its own historical entity. From this locally specific perspective, the book takes the reader on a 900-year tour of the area, from Sasanian control, through the Umayyads and Abbasids, to the quasi-independent dynasties of the Tahirids and the Samanids. Drawing on an impressive array of literary, numismatic and archaeological sources, Haug reveals the unique and varied challenges the eastern frontier presented to imperial powers that strove to integrate the area into their greater systems. This is essential reading for all scholars working on early Islamic, Iranian and Central Asian history, as well as those with an interest in the dynamics of frontier regions.
The present paper is a preliminary study of an Achaemenid fragmentary inscription recently discovered from Phanagoria, southwestern Russia. After a brief introduction to the discovery of the inscription, the preserved Old Persian text will be analysed and reconstructed.
Das Studienbuch ist aus Erfahrungen des Unterrichts zu den im Untertitel genannten Religionen erwachsen, wobei der methodische Zugang religionshistorisch (bis zur Gegenwart) und religionsvergleichend ist. Daher werden die drei Religionen der Zoroastrier, Yeziden und Baha’i in einer weitgehend parallelen Struktur beschrieben, um so das gemeinsame “iranische Erbe” sichtbar zu machen, ohne die jeweiligen Eigenheiten der drei Religionen zu nivellieren oder zu harmonisieren. Behandelt werden (bei jeder der drei Religionen) u.a. identitätsstiftende Faktoren für die Religion und die Religion als identitätsmarker, ferner “klassische” Themen zu Welt- und Menschenbild inklusive ethische Herausforderungen sowie das weite Feld der (rituellen) Praxis. Genauso kommen jeweils Organisationsstrukturen sowie die einbettung der Religion in den gesellschaftlichen und religionspolitischen Diskurs im iranischen Raum im 20. und 21. Jahrhundert sowie die Verbreitung im deutschsprachigen Raum seit zwei bis drei Generationen zur Sprache. Kap. 6 geht auch auf die Religionspolitik der Islamischen Republik Iran ein.
The present note provides a general overview of the site of Mahdiābād-e Oliā, 250 km SE of the city of Kerman, discussing objects exposed by the flood in 2017 as well as its architectural remains, with special attention to a complex that includes a square structure, inviting comparison with Achaemenid palaces.
Scholars continue to give different dates for Egypt’s second revolt against the Persians: Classicists generally date the revolt to 487-485 or 487/ 486-485/484 BC; Egyptologists and historians of the Achaemenid Empire generally date it to 486-485/484; while some scholars date it to 486/485-485/484. Such chronological differences may sound small, but they have important consequences for the way the rebellion is understood. The purpose of the present article is therefore twofold: first, it aims to clarify what we can and cannot know about the rebellion’s exact chronology. After a review of the relevant evidence, it will be argued that the best chronological framework for the rebellion remains the one provided by Herodotus’s Histories, which places the rebellion in ca. 487-484. Second , the article will show how this chronology influences our understanding of the geographical extent and social impact of the rebellion. The adoption of Herodotus’s chronological framework, for example, results in a larger number of Egyptian sources that can be connected to the period of revolt than was previously recognized. These sources, it will be argued, suggest that some people in the country remained loyal to the Persian regime while others were already fighting against it. Moreover, they indicate that the revolt reached Upper Egypt and that it may have affected the important city of Thebes.
This year’s topic is “Zoroastrianism in modern and contemporary Iran”, where Zoroastrianism exists as a recognized religious minority. The course will address matters such as lived religious praxis, gender and community organizations, social, religious and ritual change, memory and visions of history, nationalist ideologies and minority rights.