Arash Zeini

Tag: History

  • Reception of Islam in Iran

    Crone, Patricia. 2016. The Iranian reception of Islam: The non-traditionalist strands (Islamic History and Civilization 130). Collected Studies in Three Volumes. Vol. 2 edited by Hanna Siurua. Leiden; Boston: Brill.

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  • Persian kingship and architecture

    I haven’t seen the ToC of this book, but know that Matthew Canepa has a chapter here, entitled Dynastic sanctuaries and the transformation of Iranian kingship between Alexander and Islam, focusing on the ‘Middle Iranian’ period. It is an excellent article and will hopefully be available soon.

    Babaie, Sussan & Talinn Grigor (eds.). 2015. Persian kingship and architecture: Strategies of power in Iran from the Achaemenids to the Pahlavis. I.B.Tauris.

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  • Map of the Zerafshan valley

    Etienne de la Vaissière has kindly shared this map of the Zerafshan valley in the 7th century on academia.edu. He states:

    Map drawn for my Histoire des marchands sogdiens, Paris: Collège de France, 2002, map 5. Please feel free to modify and adapt it to your needs: the layers can be modified in Illustrator. Although I have drawn it I claim no copyright, but would welcome that you mention the source.

     

  • Workshop: Iran and Islam

    Iran and Islam: Early Encounters. Formation of Islam 
and Transformation of Iranian Religious Traditions

    12 March 2015 09:00–13 March 2015 18:00, Workshop Room: FNO 02/ 40-46

    Contact: Kianoosh Rezania

    For more information, see the workshop schedule

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  • Sasanian royalist ideology

    Sasanian royalist ideology and Zoroastrian millennialism

    Lecture by François de Blois, University College London, at the Ancient India and Iran Trust, Cambridge, Friday 06March, 5.30pm.

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  • Persian in Yuan China

    Haw, Stephen. 2014. The Persian language in Yuan-Dynasty China: A reappraisal. East Asian History 39. 5–32.

    It has often been claimed that Persian was an important lingua franca in the Yuan empire. A recent article by Professor David Morgan has discussed this premise at some length, setting out what seems to be impressive evidence in its favour.[1] For some time, however, I have entertained doubts about the validity of some of this evidence. Although I have no doubt that there were a significant number of Persian speakers in the Yuan empire, of whom a number may have held important official positions, I believe that the Persian language was never a genuine lingua franca in China and Mongolia.

  • Parthians in the Roman Empire

    Gregoratti, Leonardo. 2015. In the land West of the Euphrates: The Parthians in the Roman Empire. In Pietro Maria Militello & Hakan Öniz (eds.), Proceedings of the 15th symposium on Mediterranean archaeology, held at the University of Catania 3–5 March 2011, vol. II (British Archaeological Reports International Series 2695), 731–735. Oxford: Archaeopress.

  • A cultural history of Aramaic

    Gzella, Holger. 2015. A cultural history of Aramaic: From the beginnings to the advent of Islam. Leiden/Boston: Brill.

    Aramaic is a constant thread running through the various civilizations of the Near East, ancient and modern, from 1000 BCE to the present, and has been the language of small principalities, world empires, and a fair share of the Jewish-Christian tradition. Holger Gzella describes its cultural and linguistic history as a continuous evolution from its beginnings to the advent of Islam. For the first time the individual phases of the language, their socio-historical underpinnings, and the textual sources are discussed comprehensively in light of the latest linguistic and historical research and with ample attention to scribal traditions, multilingualism, and language as a marker of cultural self-awareness. Many new observations on Aramaic are thereby integrated into a coherent historical framework

  • The martyrs of Mount Ber’ain

    The martyrs of Mount Ber’ain

    Brock, Sebastian. 2014. The Martyrs of Mount Ber’ain (Persian Martyr Acts in Syriac: Text and Translation 4). Gorgias Press. With an introduction by Paul C. Dilley.

    The Martyrs of Mount Ber’ain is the poignant tale of an Iranian nobleman’s three children, Adarparwa, Mihrnarse, and Mahdukht, who embrace Christianity after the youngest brother’s near-death vision of God. This decision estranges them from their disbelieving father and ultimately results in death at the hands of King Shapur II. Gabriel “the Cow,” abbot of the monastery of Beth ‘Abe, composed the account of these events in the middle of the seventh century.

    The Martyrs of Mount Ber’ain provides important evidence for enduring concerns of Christian self-definition in the framework of the Sasanian Empire, especially as represented by the Zoroastrian priesthood. The three children, Adarparwa, Mihrnarse, and Mahdukht, work to forget their education by the Magi, with whom they soon find themselves engaged in battle; and yet some key features of the narrative, especially Mihrnarse’s vision, reflect shared idioms between Christians and their Zoroastrian rivals. This rivalry was committed to writing and commemorated even after the Arab conquest, and one of these three sibling-martyrs, the sister Sultana Mahdukht, is still memorialized in both Iraq and the United States.

    Overview

  • The blessed Simeon bar Sabba’e

    Smith, Kyle. 2014. The martyrdom and history of blessed Simeon bar Sabba’e (Persian Martyr Acts in Syriac: Text and Translation 3). Gorgias Press.

    Around the year 339 CE, Simeon bar Sabbae (the bishop of Seleucia-Ctesiphon on the Tigris) was killed by the Persian king Shapur II. Simeon was arrested for refusing to collect taxes from his flock, and he was beheaded for disobeying the king’s order to worship the sun. The bishop of Seleucia-Ctesiphon was no minor figure. In fact, Simeon’s martyr acts proclaim that he was the leader of the Christians of Persia and the protomartyr of Shapur’s forty-year persecution. Curiously, however, two very different versions of Simeon’s death exist. Each is presented here with an accompanying translation and notes.

    Simeon’s Martyrdom and History are fundamental sources for chronicling the history of Christianity in Sasanian Persia. Together, these texts testify to the centrality of martyrdom literature in late ancient Syriac Christianity, and they show how Persian Christians forged their own political and religious identities amidst the ongoing Christianization of the Roman Empire.

  • The story of Mar Pinhas

    McCollum, Adam Carter. 2013. The story of Mar Pinhas (Persian Martyr Acts in Syriac: Text and Translation 2). Gorgias Press.

  • The Sasanian world through Georgian eyes

    Rapp, Stephen. 2014. The Sasanian world through Georgian eyes. Farnham, Surrey: Ashgate.

    Georgian literary sources for Late Antiquity are commonly held to be later productions devoid of historical value. As a result, scholarship outside the Republic of Georgia has privileged Graeco-Roman and even Armenian narratives. However, when investigated within the dual contexts of a regional literary canon and the active participation of Caucasia’s diverse peoples in the Iranian Commonwealth, early Georgian texts emerge as a rich repository of late antique attitudes and outlooks. Georgian hagiographical and historiographical compositions open a unique window onto a northern part of the Sasanian world that, while sharing striking affinities with the Iranian heartland, was home to vibrant, cosmopolitan cultures that developed along their own trajectories.

    The author’s website is here.

  • Darius in the shadow of Alexander

    Jane Marie Todd’s translation of Briant’s 2003 Darius dans l’ombre d’Alexandre has just been published:

    Briant, Pierre. 2015. Darius in the Shadow of Alexander. Cambridge, MA: Harvard University Press.

    The last of Cyrus the Great’s dynastic inheritors and the legendary enemy of Alexander the Great, Darius III ruled over a Persian Empire that stretched from the Mediterranean to the Indus River. Yet, despite being the most powerful king of his time, Darius remains an obscure figure. […] While Darius seems doomed to be a footnote in the chronicle of Alexander’s conquests, in one respect it is Darius who has the last laugh. For after Darius’s defeat in 331 BCE, Alexander is described by historians as becoming ever more like his vanquished opponent: a Darius-like sybarite prone to unmanly excess.

    Jan P. Stronk, University of Amsterdam, reviewed the original for the Bryn Mawr Classical Review (BMCR). Other reviews include:

    • Brosius, M.2006. Review of Pierre Briant: Darius dans l’ombre d’Alexandre. Gnomon 78(5). 426–430.
    • Stoneman, R. 2006. Darius III and Alexander: Darius dans l’ombre d’Alexandre by P. Briant. The Classical Review 56(2). 415–417.
    • معماران کاشی، مهرداد. ۱۳۸۴. نقد و بررسی کتاب: داریوش در سایه اسکندر. بخارا ۴۶. ۳۵۸–۳۶۴.

  • Early Islamic Balkh

    Early Islamic Balkh: History, landscape and material culture
    16th–17th January 2015, Wolfson College, Oxford
    The Balkh Art and Cultural Heritage Project (2011-2015) has been investigating the early Islamic history and archaeology of the city of Balkh, in Northern Afghanistan. Synonymous with ancient Bactra, the “Mother of Cities” continued to flourish after the coming of Islam, becoming one of the  most important urban centres of the eastern Islamic world, at the junction of India, China and Transoxiana. This conference presents the interdisciplinary research of the Project’s international collaborative team, and hosts a discussion of the state of research on Balkh in the 7th-12th centuries C.E.
    For more information, see here.

  • Imagining Xerxes

    Bridges, Emma. 2014. Imagining Xerxes: Ancient perspectives on a Persian king. London: Bloomsbury Publishing.

    Imagining Xerxes is a transhistorical analysis that explores the richness and variety of Xerxes’ afterlives within the ancient literary tradition. It examines the earliest representations of the king, in Aeschylus’ tragic play Persians and Herodotus’ historiographical account of the Persian Wars, before tracing the ways in which the image of Xerxes was revisited and adapted in later Greek and Latin texts. The author also looks beyond the Hellenocentric viewpoint to consider the construction of Xerxes’ image in the Persian epigraphic record and the alternative perspectives on the king found in the Jewish written tradition.