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Archaeological Discoveries at Tillya–tepe and Parthia’s Relations with Bactria

Olbrycht, Marek Jan. 2016. “Archaeological Discoveries at Tillya–tepe and Parthia’s Relations with Bactria“, Parthica 18.

A number of studies have been published on a variety of aspects of the Tillya-tepe necroplis, its cultural associations and ethnic interpretations. However, the determination both of its date and origin, as well as of the ethnicity of the nomads who established the necroplis has proved an extremely controversial issue. A closer examination is needed of the coins and the attributes of power discovered in the furnishings of the Tillya-tepe graves. The necropolis should be seen in the context of Parthian history in the 40s and 50s A.D., when during the reigns of Vardanes, Gotarzes II and Vologases I the clans of Bactria engaged in the Parthian domestic conflict. Taking the historical developments into account, it seems reasonable to reduce the time interval for the death of the prince of Tillya-tepe to ca. A.D. 41-53, when the Sakas and other peoples of the north-eastern marches of Parthia were taking an active part in the battle of the Parthian giants.

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The genetic legacy of Zoroastrianism in Iran and India

Lopez, Saioa, Mark G Thomas, Lucy van Dorp, Naser Ansari-Pour, Sarah Stewart, Abigail L Jones, Erik Jelinek, Lounes Chikhi, Tudor Parfitt, Neil Bradman, Michael E Weale & Garrett Hellenthal. 2017. The genetic legacy of Zoroastrianism in Iran and India: Insights into population structure, gene flow and selection. bioRXiv.

This article is a preprint and has not been peer-reviewed.

Zoroastrianism is one of the oldest extant religions in the world, originating in Persia (present-day Iran) during the second millennium BCE. Historical records indicate that migrants from Persia brought Zoroastrianism to India, but there is debate over the timing of these migrations. Here we present novel genome-wide autosomal, Y-chromosome and mitochondrial data from Iranian and Indian Zoroastrians and neighbouring modern-day Indian and Iranian populations to conduct the first genome-wide genetic analysis in these groups. Using powerful haplotype-based techniques, we show that Zoroastrians in Iran and India show increased genetic homogeneity relative to other sampled groups in their respective countries, consistent with their current practices of endogamy. Despite this, we show that Indian Zoroastrians (Parsis) intermixed with local groups sometime after their arrival in India, dating this mixture to 690-1390 CE and providing strong evidence that the migrating group was largely comprised of Zoroastrian males. By exploiting the rich information in DNA from ancient human remains, we also highlight admixture in the ancestors of Iranian Zoroastrians dated to 570 BCE-746 CE, older than admixture seen in any other sampled Iranian group, consistent with a long-standing isolation of Zoroastrians from outside groups. Finally, we report genomic regions showing signatures of positive selection in present-day Zoroastrians that might correlate to the prevalence of particular diseases amongst these communities.

Source: The genetic legacy of Zoroastrianism in Iran and India: Insights into population structure, gene flow and selection. | bioRxiv

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The Taking of the wāž and the Priestly College in the Zoroastrian Long Liturgy

Cantera, Alberto. 2016. The taking of the wāž and the priestly college in the Zoroastrian long liturgy. Journal Asiatique 304(1), 47–63.

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Treasury Secretary at Persepolis

Stolper, Matthew W. 2017. From the Persepolis Fortification Archive Project, 6 The Dossier of Šarbaladda, Treasury Secretary at Persepolis. ARTA: Achaemenid Research on Texts and Archaeology 001. 1–33.

Since Hallock 1969 made available the first large sample of administrative documents from the Persepolis Fortification Archive, efforts to characterize the organization and operations of the institution that produced the Archive have sometimes noticed a man named Šarbaladda, called a ‘treasurer’ and perhaps a ‘scribe in the treasury’ in PF 1947:17 and 19. A growing sample of Elamite Fortification documents, now about
three times as large, allows reconsideration of his name, titles, location, status and work.

 

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Mithra and the Arrangement of Geographical Lists in the Achaemenid and Sasanid Inscriptions

Tamari, Nazanin. 2017. Mithra and the arrangement of geographical lists in the Achaemenid and Sasanid inscriptions. Journal of Historical Researches 8(4). 111-130.

The division of the world is one of the issues that began with the social life of human in all over the world and still continues. The oldest division has mythical and legendary aspects that shows the geographical knowledge or religious and ethnic beliefs of their predecessors.
Various geographical divisions can be seen in the ancient Iranian traditions. Each of these divisions follow the specific arrangement of listing the geographical areas, which discussed in this paper. The arrangement of geographical areas in Achaemenid and Sasanian inscription and in the Mihr Yašt, the oldest of Avestan hymns (Yašts), are the same. Because of this similarity cannot be accidental, in this paper the cause of the similarities has been investigated.
The arrangement of geographical areas in two lists (inscriptions and Mihr Yašt) shows clockwise (sunwise) fashion, that investigated in religious view in this study. Due to the Mithra’s influence on cultural and religious context of the ancient Iranians, for the first time in present paper investigated the role of this god and his influence on the writing the geographical lists in the Achaemenid and Sasanin inscriptions.

In origianl:

تمری، نازنین. 1395.   ایزد مهر و آرایش فهرست های جغرافیایی در کتیبه های هخامنشی و ساسانی. فصل‌نامه پژوهش‌های تاریخی، 8(4) 111-130

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The Middle Persian words xwarrah and farr

Shavarebi, Ehsan & Ahmad Reza Qaemmaqami. 2016. Les mots moyen-perses xwarrah et farr: un nouvel argument onomastique. Folia Orientalia 53. 261–274.

This article analyses Ardašīr-Farr, the honorary title attributed to Abarsām, a high-ranking dignitary at the reign of Ardašīr I, and its similarity to the name of the city of Ardašīr-Xwarrah.

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Gemelli Careri’s Description of Persepolis

Colburn, Henry. 2017. Gemelli Careri’s description of Persepolis. Getty Research Journal 9. 181–190.

This article examines the description of Persepolis, one of the capital cities of the Achaemenid Persian Empire (ca. 550–330 BCE), by Giovanni Francesco Gemelli Careri (1651–1725) in his illustrated travelogue Giro del mondo (1699–1700). Gemelli Careri’s extensive description of the site—some twenty pages of text accompanied by two plates engraved by Andrea Magliar (fl. 1690s)—is compared with the accounts of contemporary travelers and with present-day archaeological knowledge. Gemelli Careri’s visit to and description of Persepolis are now largely forgotten in the modern study of Achaemenid Persia, but they shed light on a transitional moment in the development of a more scientific approach to travel writing about archaeological sites: his work straddles the more imaginative approaches of earlier travel writers and the more scientific approaches of subsequent ones.

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Imagining the Ancients in the Iranian Popularization of Pre-Islamic History

Rezakhani, Khodadad. 2016. The present in the mind’s past: Imagining the ancients in the Iranian popularization of pre-Islamic history. In Sonja Brentjes, Taner Edis & Lutz Richter-Bernburg (eds.), 1001 distortions. How (not) to narrate history of science, medicine, and technology in non-Western cultures (Bibliotheca Academica – Reihe Orientalistik 25),  97–106. Herausgeber: Würzburg: Ergon.

 

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The Cults of Alexander the Great in the Greek Cities of Asia Minor

Kholod, Maxim. 2016. “The Cults of Alexander the Great in the Greek Cities of Asia Minor“. Klio. Beiträge zur Alten Geschichte 98(2), 495-525.

 

The paper deals with the cults of Alexander the Great in the Greek cities of Asia Minor (on the coast and the nearby islands). The author argues that although some cults in these cities could be set up after the Macedonian king’s death, at least most known to us (or supposed) cults of Alexander in them were instituted still in his lifetime, in all likelihood, in 324-323 BC. It seems that the cults of the king were established only in a certain, probably far from overwhelming, number of the Greek cities of Asia Minor in this period. In turn, it should be believed that the do ut des principle played an important role when these cities introduced such cults. At the same time, their institution was also caused by a sense of gratitude of the inhabitants of the Greek cities of Asia Minor to Alexander for the liberation of them from the unpopular power of both the Persians and pro-Persian oligarchs or tyrants and, in addition, for those general and particular benefactions that were given by the Macedonian king to the communities.

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Persianisms: The Achaemenid Court in Greek Art

Llewellyn-Jones, Lloyd. 2017. Persianisms: The Achaemenid court in Greek art,380–330 BCE. Iranian Studies 50(1). 1–22.

The Persians held sway over the Greek imagination for more than 200 years. The image of Persia shifted in that time from xenophobic hostility, caused through fear of the encroaching presence of the Persian empire, through to curious acceptance of its dominance. Much study has been given to the formative decades of the construction of the Persian “Other” in Greek art, but the fourth-century image of Persia has remained relatively unexplored. This paper demonstrates how Greek artists of the period 380–330 BCE fixated on the life and accomplishments of the court of the Achaemenid Great Kings and argues that instead of offering an orientalist clichéd view of Persian life, it attempted to understand and disseminate bone fide Iranian images of court society.