Achaemenid Culture and Local Traditions in Anatolia, Southern Caucasus and Iran
New Discoveries
Edited by Askold Ivantchik and Vakhtang Licheli
LEIDEN • BOSTON 2007
ACSS 13,1-2_prelims.indd i 10/31/07 7:40:38 PM Th is book is printed on acid-free paper.
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ACSS 13,1-2_prelims.indd ii 10/31/07 7:40:38 PM CONTENTS*
Askold Ivantchik, Vakhtang Licheli, Introduction ...... 1 Lâtife Summerer, Picturing Persian Victory: Th e Painted Battle Scene on the Munich Wood ...... 3 Ilyas Babaev, Iulon Gagoshidze, Florian S. Knauß, An Achaemenid « Palace » at Qarajamirli (Azerbaijan). Preliminary Report on the Excavations in 2006 ...... 31 Jens Nieling, Dongus Tapa – An Iron Age Settlement in the Udabno-Steppe, Eastern Kakheti ...... 47 Vakhtang Licheli, Oriental Innovations in Samtskhe (Southern Georgia) in the 1st Millenium BC ...... 55 Mikhail Treister, Th e Toreutics of Colchis in the 5th-4th Centuries BC. Local Traditions, Outside Influences, Innovations ...... 67 Amiran Kakhidze, Iranian Glass Perfume Vessel from the Pichvnari Greek cemetery of the Fifth Century BC ...... 109 Ketevan Dzhavakhishvili, Achaemenian Seals found in Georgia ...... 117 S. Mansur Seyyed Sajjadi, Wall painting from Dahaneh-ye Gholaman (Sistan) ...... 129
In future issues ...... 155
* Th e color illustrations can be found at the back of this issue.
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Introduction
Askold Ivantchik, Vakhtang Licheli
Th is special issue of the journal ACSS contains materials from a conference held in Borjomi, Georgia in 2006 (October 7th-14th). Th is was the third in a series of conferences entitled “Caucasian Iberia and its Neighbours in the Ach- aemenid and Post-Achaemenid Period”. Th e first was held in 1998 in Tbilisi in conjunction with Halle University on the initiative of the outstanding Georgian scholar, Academician Otar Lordkipanidze, the founder of the Cen- tre for Archaeological Research of the Georgian Academy of Sciences, of which he was the director for many years. Th e second conference was held in 2000. Sadly the sudden death of Otar Lordkipanidze on May 19, 2002 meant that many important research projects in Georgia were interrupted, at least for a time. Yet Otar Lordkipanidze’s pupils and colleagues are doing everything they can to ensure that endeavours he had set in motion should be continued after his death and that the traditions he had established should live on. Th e excavations conducted by him at Vani and also the international conferences on the ancient history and archaeology of the Black Sea region – the renowned Vani Conferences – continue as before. Th e fact that the third conference on Caucasian Iberia in the Achaemenid period went ahead as planned provides further demonstration of how Lordkipanidze’s work is being carried forward. It shows that the study of the Southern Caucasus as a part of the Achaemenid cultural world – a focus of research of great interest to Otar Lordkipanidze, to which he devoted considerable effort and energy – is being imaginatively and actively developed further in Georgia. It was possible to hold this conference thanks to the combined efforts of the National Museum of Georgia, the Lord- kipanidze Institute of Archaeology and the district authorities in Borjomi, to whom we should like to express our sincere gratitude. Th e conference was dedicated to the memory of Otar Lordkipanidze. Th e papers delivered at that conference, which form the basis of the articles published here, represent the results of the latest research into the relationship between the ‘imperial’ culture of the Achaemenids and local traditions. Numer- ous articles are devoted to questions concerning the Southern Caucasus. Readers
© Koninklijke Brill NV, Leiden, 2007 DOI: 110.1163/157005707X212616
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can acquaint themselves with the preliminary results of the latest archaeologi- cal research (J. Nieling, V. Licheli, I. Babaev, I Gagoshidze, F. Knauß) and also with investigations into specific categories of archaeological finds making it possible to place materials from the Southern Caucasus in the wider context of antiquities from the Achaemenid era within a much larger area (M. Treister, A. Kakhidze, K. Dzhavakhishvili). Other articles are devoted to similar ques- tions which arise when such research is carried further into adjacent territo- ries. Th e article by L. Summerer is devoted to the publication of a unique work of art: the painting on one of the walls of a wooden tomb in Tatarlı in Western Anatolia, depicting a battle between Persians and warriors of nomadic (Scythian-Saka) appearance. Th is rare work makes it possible to draw impor- tant conclusions about the relative significance of local elements on the one hand and ‘imperial’ culture on the other, in the western margins of the Achae- menid Empire. Finally, the article by S. Sajjadi presents readers with the results of interesting research, which has been going on at the opposite, eastern edge of that empire, in Sistan. All in all, we hope that the articles published here will shed new light on the question of relations between the centre and the outlying areas in the culture of the empire of the Achaemenids and the regions adjoining it.
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Picturing Persian Victory: Th e Painted Battle Scene on the Munich Wood
Lâtife Summerer
Abstract Th e present article analyses the battle scene on the painted beam in Munich, which originally belonged to the ensemble of an extensively painted tomb chamber near Tatarlı, and reviews its interpretation as an historical depiction that was proposed by the first editor Peter Calmeyer. Th e author concludes that this battle scene bears no clear indications to connect it with a specific historical event; rather, it seems to depict an exemplary Persian victory over enemies, who are conveyed as a unified ethnic group by their uniform costumes and pointed caps. Th e article analyses the evidence of the iconography in detail with particular regard to the forms of narration and the context, and in the light of this review attempts to show alternative ways how this painted Persian victory may be viewed and interpreted.
Keywords Phrygia / Kelainai / Persians / Scythians / Battle / Wood painting / Iconography
Introduction1
In 1989 four pieces of wooden beams of unknown origin were handed over to the “Archäologische Staatssammlung”2 as a gift and permanent loan. In 1993, Peter Calmeyer published a first acquisition report in the „Münchner Jahr- bücher”, unfortunately with inadequate and sometimes upside down illustra- tions.3 Even though shortly thereafter two colour photographs of details of the beams were published in the exhibition catalogue “Orient und Okzident”, these pictures were reproduced the wrong way round,4 so that they were not recognisable as a coherent scenic ensemble. Probably because of this inade- quate photographic publication, scholars have hardly taken notice of these important monuments of Achaemenid-era wood painting. Fourteen years
1 I owe thanks to Christopher H. Roosevelt for a critical reading of an early draft of this paper. 2 Formerly the “Prähistorische Staatssammlung”. 3 Calmeyer 1993, 7-18. 4 Zahlhaas 1995, pl. D.
© Koninklijke Brill NV, Leiden, 2007 DOI: 10.1163/157005707X212643
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after first being published, the Munich beams are still widely unknown. In literature one finds only a few casual references to them.5 Th e author of this paper was able to prove elsewhere that their original context was an extensively painted wooden tomb chamber in a tumulus near the village Tatarlı, en route from the royal residence of Kelainai to Gordion.6 Th e Tumulus in Tatarlı was raided by the villagers in 19697 and excavated by the Museum of Afyon in 1970. Some beams of the walls were cut off and taken away during the raid- ing, while the museum staff dismantled the remaining beams and brought them to the Afyon Museum.8 Detailed technical studies on the planks in the Afyon Museum showed that the beam with the battle scene was sawed off from the east wall by the looters in 1969.9 Th e dimensions of the timber-lined tomb chamber are reported to be 2.50 m × 2 m in length and width and 1.85 m in height. Th e northern – i.e. back wall – was made up of 8 beams, while the sidewalls – that is the eastern and western walls – consisted of 4 beams and the gabled roof of 7 beams. From the southern wall a door led to a stone barrel-shaped dromos. Addition- ally, the wooden chamber was enclosed within a stone chamber before being covered by an earthen mantle. Th e Tatarlı wooden tomb chamber is the latest known example of the old Phrygian tradition of the timber tomb construction. Unlike the earlier tumuli of the necropolis of Gordion it has a stone mantle and a dromos leading to the chamber. Th e beam with the battle frieze is 221 cm long and 32 cm high and was sawn in two in recent times, probably to make transportation easier. Th e two parts which belong together are easily recognisable due to continuity in the imagery (Fig. I). Only 1 mm is missing between the parts belonging together,
5 Casual mentions by Jacobs 1994, 138; Özgen, Öztürk 1996, 45; Boardman 2000, 247, note 150. Borchhardt (2002, 95-96) includes the Munich beams in the catalogue of the histori- cal scenes referring to Calmeyer’s interpretation. In his book “Darius dans l’ombre d’Alexandre”, Briant (2003, 247, fig. 40) republishes a detailed photograph and a drawing of one of the beams with the combat scene. Th e drawings are unfortunately faulty regarding some details, since they have been created from inadequate photographs. 6 Summerer 2007, 115-164. It seems that along this natural route there were other imposing grave monuments: Athenaeus (XIII, 574 f ) describes the grave monument of Alcibiades, who was killed in 404 BC by the Satrap Pharnabazos in Melisse on the way between Synnada (Suhut) and Metropolis (Tatarlı). 7 Th e raiding of the Tatarlı Tumulus must be seen in the context of the extensive looting of Lydian tumuli in the years between 1966-1969: Özgen, Öztürk 1996, 12-13; 28-30. See also: Roosevelt, Luke 2006, 173-174. 8 Uçankuş 1979, 306-334; Uçankuş 2002, 23-51. 9 Detailed architectural studies of wood construction by Alexander von Kienlin are forth- coming.
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destruction caused by the sawing process. On the smoothed surface of the beam black outlines and red, black, white, brown, grey and blue paint spots still remain. Th e preservation condition of the colours varies. Th e black col- our, probably a carbonisation product, as well as the red colour, most likely cinnabar, seems to be applied in thin layers.10 Th e fine particles of pigment apparently penetrated the wooden surface so deeply that the colours are still preserved today. On the other hand the compact fragments of brown, grey/ blue and white suggest that these colours were applied in thick layers, of which only tiny traces remain.
Composition
A painted red band, which lines the top and the bottom of the frieze, frames the composition (Figs. I, II). Th e figures fill the entire height of the frieze. Fol- lowing the principle of isokephalie, the heads of all figures are rendered at the same height, regardless whether they are mounted or on foot. Th e arrange- ment of the figures is not balanced exactly: a concentration of figures can be perceived on the left part of the beam. All figures are moving to a central point in the middle of the frieze towards a triangular composition: two fighting war- riors over the dead body of a third. Th e vertically drawn figures appear in full profile. Horizontal elements are accentuated mainly by the long bodies of the horses, the outstretched arms of the archers and the dead bodies of two fallen warriors. Th e composition gains an additional dynamic by the elongated shape and the horizontal perspective of the frieze. Th e curved draught pole, the extended forefeet of the cavalry horses raised in the air and the rearing posture of the wounded horse form the diagonal lines of the composition. Depth is visualized by the echelons of horse-riders drawn in perspective. Multifigured battle compositions with central duels are unknown in Achae- menid art to date, but have parallels in Eastern Greek art, in particular on the painted sarcophagi from Clazomenai.11 However, closer comparison shows that in Eastern Greek art, battle compositions differ in terms of the setting of the figures and in iconography. Unlike the Clazomenian friezes which are
10 Scientific pigment analyses are forthcoming by Stephan Demeter, Erwin Emmerling and Heinrich Piening. 11 Cook 1981, 117-123. A silver alabastron from the Ikiztepe tumulus in Lydia also shows a multifigured battle composition with central duel, which is closer to the East Greek tradition: Özgen, Öztürk 1996, 124-125.
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mainly based on Attic hoplite battles, the figures here are arranged strictly symmetrically and in a static manner, general characteristics of Near Eastern art.12 Th e design of the centrepiece, the riding groups and the infantrymen are equally oriented towards the artistic traditions of Iran. Finally, some parts of the composition are well known in Achaemenid art as isolated motifs, so it is clear that the visual language of the wood painting is mainly based on the Persian iconographic tradition.13
Style
Th e wood painting bears clear stylistic references to Achaemenid art. But the image of the Persian leader (Fig. III), which is the best painted figure of the whole frieze, displays facial details that are usually observed on Greek Vase paintings (fig. 1). Despite the carefully worked details of this figure, the proportions of his body are not well balanced. Th e head is too big compared to the body. Th e arms, in particular the right arm, are too long. In contrast to this, the limbs of the warriors coming from the right are too short, in particular those of the leader and of the first infantryman behind him, both of whom exhibit arms that are more like stubs (Fig. IV). Some figures have been executed in an elaborated way, in particular the Persian riders, pointing at the contrast between light and dark parts perhaps to suggest the effect of relief (Figs. V, VI); others have been drawn down sketchily without care (Figs. VIII, XVIII). Th e painter has been more successful in balancing the proportions and the size of the horses and the riders (Fig. V). Th e horses all have beautiful dynamic curvilinear bodies with exquisite modelling on the legs, in particular the soft swelling of the knee joints. Th e rendition of the zigzag-pattern on the trousers of the riders on the left, created by incising and alternating the colours pro- vides a fully three dimensional feel (Fig. VI). Th e herring-bone patterns of the bridle and collar are carefully painted as well (Fig. VII). In contrast to the refined modelling observed on the figures coming from left, the undifferentiated rendering of the warriors coming from the right is conspicuous. Th e zigzag pattern of their trousers is neither incised nor multi- coloured. However, their pointed tiaras, which slant backwards, are carefully rendered with curved lines (Fig. VIII).
12 Particularly of Assyrian relief sculpture: Strommenger 1962, figs. 209-211; Ivantchik 2001, figs. 131, 132. 13 For the discussion of the iconography see below.
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Fig. 1. Detail of the cylix of the Penthesileia painter (Boardman et alii 1977, fig. 140).
In style, composition and figure types, the painted battle frieze generally corresponds to the seal images from Daskyleion and the Persepolis Fortification tablets dated between 509 and 494 BC, i.e. during the reign of Darius I.14 But despite its archaic elements, some details in the painting indicate a later date. For example, the head of the Persian commander, the most elaborately painted figure of the whole frieze, shows developed stylistic treatment (Fig. IX). Th e eye with a long upper eye lash and an iris placed at the open end follows a stylistic development which began in the Early Classical Period of Greek Art (Fig. 1).15 On the other hand, in human representations of the late Archaic period, eyes in profile faces are usually shown in frontal view, without any foreshortening.16
14 Garrison, Root 2001, 1. 15 Th e kylix of the Penthesilea-painter of about 460 BC: Boardman et alii 1977, fig. 140. 16 See for example the faces on the wall paintings from Kızılbel (Mellink 1998, pl. 7, b),
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Regarding the diverging proportions and stylistic features, it can be assumed that two different figural schemes are combined in this one figure in order to bring up to date a conventional image model. Th e complex stylistic features of the frieze, however, cannot be discussed in detail in the present article: they merit detailed study by themselves.17
Iconography
In the battle scene two groups of warriors proceed towards each other (Figs. I, II). Th e party coming from the left consists of at least twelve warriors.18 Th e party on the right side has eleven warriors in total. Th e unequal number of warriors and the corpses on the ground show that the right party is inferior, while the left side is winning the battle. All warriors wear oriental costumes and are armed with bows and quivers. Evidently, this is a depiction of a battle between the Persians and another oriental group.
Th e Victors
Th e party on the left consists of three archers on foot, seven riders, and a driver and one or two archers on a chariot.19 Th e warriors are grouped in formations of infantry, cavalry and are led by a warrior who is the central focus of the frieze.
Th e Central Duel
In the middle of the depiction, the respective leaders of the two parties are standing in front of each other and fighting (Fig. III). Th e left leader is thrust- ing his dagger into the stomach of his opponent with his right hand, while he is pulling him towards himself by the beard. He is depicted as larger than his opponent. Th e right leader holds a red painted bow, which looks like an
Gordion (Mellink 1980, figs. 4, 5) and from the Aktepe tomb in Güre (Özgen, Öztürk 1996, 68-69, 71-72, Cat. 2, 3, 4, 7-8) which has been dated stylistically to the last decade of the 6th century BC. 17 Th e style of the frieze will be explored in detail in a future publication including all painted beams of the grave chamber. 18 Th e presence of a thirteenth figure on the chariot cannot be established yet. See the discus- sion below. 19 Calmeyer (1993, 13) lists only six riders and two archers on foot. He seems to have missed the head of the archer on the outer edge and a rider.
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Fig. 2. Cylinder seal, British Museum (Curtis, Tallis 2005, 229, Cat. 415).
attribute rather than a weapon ready for use. His destitute posture contrasts with the nonchalant attitude of the leader on the left. Th is is a very well known scheme in Achaemenid art. On the palace reliefs and on other depictions, the so-called royal hero kills the rampant creature in the same manner: the hero grasps the monster either by its horn or the throat with one hand, while he thrusts his dagger into the stomach with his other hand.20 A variation of this image type shows the hero with the lunged right arm holding the sword.21 Th e image of the so-called combatant Persian or royal hero occurs in several varia- tions in Achaemenid minor art, as numerous seals show.22 However, this kill- ing motif seems to be used rarely in fighting scenes with human enemies.23 On two cylinder seals in the Bibliothèque Nationale and in the British Museum, the warrior is fighting against an enemy with pointed cap (Figs. 2, 3), as does the Persian leader on the painted beam.24 Contrary to the depiction on the wood painting, here he does not pull his opponent by his beard, but instead grips him by the foresection of his headgear as if it were the horn of a rampant creature. Compared to other representations of the “combatant Persian”, the lack of the winged sun disk over the composition is remarkable. Obviously, this Per- sian religious symbol was not considered as important by the painter and so it was omitted.
20 For example, Kaptan 2003, 65, DS 18; Boardman 2000, fig. 5, 26; Curtis, Tallis 2005, 82, Cat. 42. 21 Boardman 2000, fig. 5, 15. 22 Boardman 2000, fig. 5, 15; Garrison, Root 2001, 217-308, pl. 218, i; Kaptan 2003, 57-58 and vol. II, 157-164. 23 On a seal from the Oxus-Treasure in the British Museum there is a “combatant Persian” thrusting his spear into the back of an enemy dressed in nomad style, but without headgear: Boardman 2000, 160, fig. 5, 5; Pracht und Prunk 2006, 29. 24 Ghirshman 1964, fig. 331; Curtis, Tallis 2005, 228, fig. 415; Lebedynsky 2006, 46.
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Fig. 3. Cylinder seal, Bibliotheque National (Ghirshman 1964, fig. 331).
Th e Commander
Costume: Th e commander is wearing a fully sleeved and pleated red robe that reaches down to the ankles. Th e appliqué edges sown onto the sleeves and the pleats are indicated by short black lines (Fig. III). Th e drapery of this costume is similar to the so called Achaemenid robe or court robe.25 Th e central fold of its lower part runs down as a crosshatched line. Th e hemline is in the shape of a sharp arch, leading to a pinched waist underneath. However, the “Achaemenid robe” usually has wide pseudo-sleeves26 and not long closely sewn sleeves as depicted on the wooden frieze. Peter Calmeyer explains this peculiarity by claiming an inability of the painter to render pseudo-sleeves,27 but it was obviously not the intention of the painter to depict pseudo-sleeves here. Rather, he has indicated that he meant to show sown
25 Sekunda 1992, 4; Calmeyer 1988, 34-36. Th e origin of the “Achaemenid robe” is unknown. Some regard it as being of Elamite origin (Calmeyer 1988, 27-51), while others think it was native Persian. Some scholars identify the “court robe” with the Greek word kypassis: Bittner 1985, 100; E. Rehm in: Pracht und Prunk 2006, 205. 26 Bittner 1985, 106-110; Pracht und Prunk 2006, 119. For the style of this costume see: Koch 1992, 206, fig. 151. 27 Calmeyer 1993, 13.
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sleeves using fine black lines. Th is oddity may merely reflect the unfamiliarity of the painter with this garment typical of the Early Achaemenid period.28 On the seal images the wide sleeves of the “Achaemenid robe” sometimes appear in pushed up position due to the movement of the arms (Figs. 2, 3).29 Th e painter, who was apparently not aware of this costume, reinterpreted his model as closely sewn sleeves instead of depicting naked arms with rolled-up sleeves. Shoes: Although the painting in the lower part of the scene is largely faded, the red triple strapped shoes of the Persian leader are still visible (Fig. III). Such strapped boots were worn by the so called royal hero or victorious war- rior as well as by infantry soldiers.30 Deniz Kaptan has observed that in the combat scenes on the seals from Daskyleion the victorious Persian is always shown wearing strapped boots, while his opponent’s shoes are omitted.31 She suggests that this iconographic detail was used to demonstrate the superiority of Persian power. Weaponry: Th e commander is equipped with a bow, a quiver and a dagger (Fig. III). He thrusts his dagger into the stomach of his opponent. Th e dagger has a large blade and a pommel with a convex bowed contour at the top. Similar daggers are depicted on the Persepolis reliefs in the hands of the sec- ond delegation, and frequently on clay seal impressions.32 Th e quiver and the bow extend symmetrically on the shoulder behind the neck. Th e bow has a round shape and duck’s beak ends. Th e square shaped quiver has three tied-down tassels that are hanging down from its rear.33 Such
28 It is supposed that this “court or Achaemenid robe” was discarded during the reign of Darius I by the king and army in favour of the Median trouser costume. Th is suggestion is mainly based on a comment of Herodotus (I, 135: “No race is as ready to adopt foreign ways as the Persians: for instance, they wear the Median costume as they think it handsomer than their own”, Xenophon (Cyr. VIII, 1, 40) confirms the change to Median dress, though he attributes the change to the reign of Cyrus the Great. According to Sekunda (1992, 13) the “Achaemenid robe” was impractical for riding and therefore it was discarded, but it is possible that it continued to be used by the King for certain traditional ceremonies. Th e “Achaemenid robe” never appears in representations on the Greek vases that follow the Persian Wars. Th erefore Sekunda (1992, 15) assumes that “the field army in the West ceased to use it some time during the first half of the 5th century”. 29 Garrison, Root 2001, pl. 179. 30 Bittner 1985, pl. 9, 3; Calmeyer 1993, 14; Garrison, Root 2001, 129, PFS 301, Cat. No. 54; Kaptan 2003, 60. 31 Kaptan 2003, 60. 32 Walser 1966, pls. 9, 36; Koch 1992, fig. 51; Head 1992, 18; Kaptan 2003, 60, pl. 9, A. Such a dagger is also to be found on the statue of Darius from Susa: Boardman 2000, 114, fig. 3, 36a,b. 33 Th e function and meaning of the three tassels hanging down are not clear: Bittner 1985, 135 “Ein mit Glocken oder Metallstücken versehenes Schurgehänge“. Th ey are supposedly used to clean arrowheads: Pracht und Prunk 2006, 29.
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square shaped quivers together with round shaped bows appear with the guardsmen on the glazed bricks of Susa and on the great relief sculptures of Persepolis, as well as with the so-called combatant Persian on seals.34 Th is weaponry was part of the Achaemenid robe, the typical outfit of Persian warriors.35 Hair dress, beard and facial features. Th e leader has long hair shaped to a chignon at the nape and a long and square-tipped beard (Fig. IX). He wears a cylindrical crown with a horizontal band and points on the top. A round ear- ring painted red is still visible on his earlobe. His facial profile has a long, faintly curved nose line; his lower lip sticks out slightly. A curved eyebrow line surrounds his large eye, which is angled at one end but open towards the front. He has a heavy chin and a thick black mustache. Th e long beard extends over the left shoulder down to his armpit. Th e neck is indicated at the back under the hair, which is bundled in a full round shape. Calmeyer calls the headgear of the victor a kidaris.36 Th e term kidaris is used by Greek authors for a royal hat, the identification of which is still much debated.37 Contrary to widespread opinion, the wearing of a dentate or crenel- lated cylindrical crown was not reserved to kings.38 Such crowns were worn by other noble Persians, so called royal archers, women, servants, sphinxes and also by Ahura Mazda.39
34 Glazed-brick tiles of Susa: Boardman 2000, 112, fig. 3, 33; Pracht und Prunk 2006, 119. Seals: Garrison, Root 2001, pl. 179, g; Pracht und Prunk 2006, 29, 55 top. Persian type round bows: Calmeyer 1988, 33-34; Sekunda 1992, 20. Th e delegation of Elamites on the Apadana reliefs bears such round bows with duck’s beak ends: Koch 1992, 260, fig. 186; Sekunda 1992, 10, top figure. 35 E. Rehm in: Pracht und Prunk 2006, 206-208. 36 Calmeyer 1993, 13. 37 Referring to Calmeyer, Borchhardt goes even further and identifies this headgear as the kidaris of the Great King: Borchhardt 2002, 95. For the latest discussion on the identification of the royal hats, kidaris and tiara orthé, see: Ch. Tuplin, Treacherous Hearts and Upright Tiaras: Th e Achaemenid King’s Head-Dress, which is to be published in: Th e Proceedings of Th e Celtic Conference in Classis held at Rennes in 2004. I am grateful to the author for sending me his unpublished manuscript. 38 Schlumberger 1971, 375-383. Latest discussion: Kaptan 2003, 58-60. 39 Dentate crowns on the heads of so-called royal heroes fighting against a monster animal: Henig, Whiting 1994, Cat. 19-21. Dentate crowns on the heads of women: stele from Dasky- leion (Nollé 1992, fig. 3 a, b); Pazyryk tapestry (Moorey 2002, 208, fig. 1); crowned beardless palace attendants on the Persepolis reliefs (Roaf 1983, 132, fig. 132). Crenelated crowns on the heads of the so-called royal archers: on coins (Stronach 1989, pls. 1-2); on silver vessels (Özgen, Öztürk 1996, 87, Kat. 33); on seals (Vollenweider 1995, 38, Cat. 24). Sphinxes with dentate crowns: Henig, Whiting 1994, Cat. 22; Boardman 2000, fig. 5, 85 a. Ahura Mazda wearing a dentate crown: Boardman 2000, figs. 5, 9; 5, 18. Kaptan 2003, 58-60; vol. II, 157 ff.
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But the crenellated crowns are usually taller than the headgear on the wooden frieze. A low crown with horizontal bands and top points as on the painted beam is depicted on a painted pottery sherd from Gordion (Fig. X).40 As much as one can see on this small fragment, the bearded Persian is visibly fighting with a spear. Presumably, this was also a depiction of the combatant Persian. Th e articulated features of his face distinguish the leader from the other figures of the frieze, all of which equally show undifferentiated bird like faces. Th e curved outline of the forehead, the aquiline nose and the emphasised lower lip give an expression of an individual face, so we may be dealing with an ideal portrait of a Persian. Th ese facial features once again have parallels on the painted pottery sherd from Gordion (Fig. X).41
Chariotry
Th e two-wheeled chariot is pulled by a biga (Fig. XI). Red painted, eight spoke wheel is studded with hobnails (Fig. XII). Th e spokes feature a decorative carving about midway of their length. Th e axle end appears at the rear of the box that is indicated as a red painted disc without decoration. Th e chariot body is quite deep and its top edge is approximately at the hip of the occu- pants. Th e side of the box is curved at the upper rim. Th e box is covered in white, but its rim is carefully preserved in order to indicate nails with red and black dots on the wooden surface. On the rear, two symmetrically incised quivers are recognisable which are not further differentiated by the painting (Fig. XIII). A short pipe-like object with a round shaped end extends from the back floor frame (Figs. XII, XX). Th e function or the meaning of this object remains obscure. Th e draught pole seems to rise from the front siding of the box with a very steep upward curve and ends at the necks of the horses. A small triangular object is hanging at the draught end, which may represent a small bell.42 Tw o black vertical lines connect the draught pole with the neck yoke (Fig. XI). Th e
40 Dimensions: 4,6 × 3,5 cm. Voigt, Young 1999, 197, fig. 1. I owe Mary Voigt thanks for the permission to publish this pottery sherd in this article. 41 Gordian pottery fragment: Voigt, Young 1999, fig. 1. A grafitto incised on a relief in Perse- polis (Nylander, Flemberg 1981/1983, 61-64; Boardman 2000, 157-158, fig. 4, 3) and on a red figure bell crater in New York (Metzler 1971, 93, pl. 1, 6) is also comparable. 42 Bronze bells were found in the BT 89 tumulus in Bintepe (Lydia) together with parts of a chariot. Kökten Ersoy (1998, 120, fig. 7, c, d ) suggests that they were attached to the harnessing straps of the horses. Bronze bells in the graves of Eurasian nomads: Ivantchik 2001, 26.
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horses are long-bodied and ram-headed, with short, thick necks and heavy crests. Th eir long tails reach the ground.43 Th e manes are indicated by short black strokes. Th e harnessing is elaborately rendered with herring bone deco- ration to indicate a woven structure. It consists of a neck strap, to hold the yoke in place, and a backing element in the form of a strap that passes under the belly and joins up with the yoke. Two further straps decorated with strokes lead along the bodies of the horses and intersect each other under the horses’ tails and finally disappear under the box of the chariot. Th e paintings of the cheekstraps are not preserved. Four reins, two red and two black, appear first at the cheek of the horses, then pass through the ring at the yoke and finally go back to the driver’s hands. Remarkably, the horses are shown in ambling posture, which contrast the galloping horses behind them. Ambling chariot horses are in fact typical for convoy scenes,44 but quite odd in a battle scene.45 Th is oddity may indicate that the motif of the chariot was borrowed from a procession scene, such as the one that has been depicted on the north wall of the same tomb chamber.46 On the chariot, a two-man-crew is clearly recognisable: an archer and a horse-controller are differentiated by their garments (Fig. XII). Th e man in the background has his right hand on the reins while he holds a whip with his left hand. He wears a red tiara on his head. Th e upper part of his body is painted in red, probably indicating a tunic. Th e lower part of his body is covered by the siding of the chariot, but a fringe cuirass goad or pteryges, is still visible (Fig. XIII).47 In the foreground an archer is stretching his bow with his right arm (Fig. XII). Judging by the wide sleeves, which are hang- ing down, he seems to wear a red “court robe”. A red painted tiara is clearly indicated on his head. Th e combination of this headgear with the “court robe”
43 Libyan chariot horses also have such long tails on the Apadana Reliefs: Walser 1966, pl. 29. Long tailed led horses: Walser 1966, pls. 24 and 26. See also Gabrielli 2006, 74, fig. 15. 44 Littauer, Crouwel 1979, fig. 80; Nefëdkin 2001, 332; Gabrielli 2006, figs. 5-6. 45 On the Assyrian battle reliefs the chariot horses are always shown in elongated gallop: Strommenger 1962, figs. 209, 214; Yadin 1965, figs. 386, 387, 399; Littauer, Crouwel 1979, figs. 53, 57, 58. Ambling horses usually occur in chariot procession scenes: Strommenger 1962, figs. 210, 212, 214; Czichon 1992, pl. 50, 3; 51, 2; Postgate 2000, fig. 1; Nefëdkin 2001, 318, 319. Ambling chariot horses in a battle scene occur on some late Hittite reliefs (Nefëdkin 2001, 108, 279) and rarely on the Assyrian reliefs (Littauer, Crouwel 1979, fig. 56). 46 Summerer 2007. 47 Th e use of pteryges by the Persian soldiers is well attested: Stele from Bozkır (Sekunda 1992, 25), stele from Konya (Sekunda 1992, 24, top left; Sekunda 1996, 13, fig. 6), the grave stele of a Persian military man in the Salihli Museum (Dedeoğlu 2003, 62) and the Alexander Sar- cophagus (Sekunda 1992, 49).
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is odd, since it was usually worn with a crenellated crown. Th is divergence is probably a reinterpretation by the local painter of an originally Iranian model. Another oddity with this figure is that he holds his bow with his right hand, while all other archers do this with their left hands. An additional right arm appears at the nape of the archer and draws the string of the bow. Th is arm together with the outline of the head which runs parallel to his tiara’s outline could have belonged to a second archer on the chariot. However, considering other oddities noted already, it is more likely that the painter mistakenly drew both arms of the archer as right arms and misguidedly outlined his head twice.48 Th e type of chariot box with curved siding and the studded wheel with eight spokes corresponds to Achaemenid chariot depictions.49 Th e quivers incised on the siding of the chariot box occur often on the Assyrian armoured chariots.50 Th e arch-shaped draught pole of the chariot and the harnessing of the horses, however, are quite unusual. Th is war chariot type seems to be a par- ticular one since it also appears on the northern rear wall of the Tatarlı tomb chamber, but it is attested nowhere else.51 Th e role of chariotry within the Persian army as a whole is a much discussed topic. Modern views of chariot warfare are especially confusing and contradic- tory. According to some scholars, war chariots were primarily a “mobile firing platform”. Others consider the chariot as a prestige vehicle of social standing.52 According to Littauer and Crouwel, the charioty “was designed to terrify the enemy and break up his battle formation, thus enabling the mounted troops and infantry that followed to charge and decide the battle”.53 Ancient authors mention the use of scythes on chariots in the Persian army.54 Th ese were war chariots with blades attached both at the axle-housing
48 A figure with two left hands is drawn on the wall painting Karaburun II: Mellink 1971, 252, pl. 56, fig. 27. 49 Representations of chariots with eight spokes on Achaemenid seals: Boardman 2000, 5, 9-10; Garrison 2000, fig. 29. Chariot models in the so called Oxus Treasure: Curtis 2000, fig. 70. 50 Strommenger 1962, figs. 203, 204, 206; Yadin 1965, 386, 389. 51 Summerer 2007. Th e specialists in ancient vehicles have not yet analysed the chariot type shown on the Munich wood so far. On Near Eastern chariot representations see: Littauer, Crou- wel 1979; Nefëdkin 2001. Joost Crouwel (Amsterdam), after having studied the wood paintings from photographs, kindly informed me that a chariot with such a curved draught pole is not known elsewhere. 52 Head 1992, 44-45; Nefëdkin 2001, 427-448; Ch. Eder in: Pracht und Prunk 2006, 136. On the use of war chariots in the Assyrian army: Postgate 2000, 89-107. 53 Littauer, Crouwell 1979, 152. 54 Xen. Hell. IV, 1, 17-19; Dio XVII, 53, 2; Arr. Tact. 19, 4.
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and extending horizontally beneath the chariot box.55 Contrary to frequent descriptions in ancient literature, no depiction, Greek or Persian, of scythed chariots is known. Indeed, horizontally extending blades at the axles could be rendered only in a three-quarter view of chariot, and, therefore, they might have been omitted on chariots depicted in full profile. At this point, it is possible to ask whether the painter of the wooden frieze attempted to depict such a blade with the tube like object attached at the bot- tom of the chariot box (Fig. XX), although there is no other evidence to sup- port this interpretation.56
Cavalry
Th e chariot is followed by two formations of mounted archers, in two rows behind each other. Th e first row consists of four riders (Figs. V, XIV), while three riders form the second row (Fig. XV).57 All riders are wearing trousers with multicolour zigzag patterns and black or red tunics. Th e heads of the horsemen are covered by round comb tiaras which alternate between red and brown. Th e equipment of the horsemen consists of double curved bows and quivers. Th e quiver, only one-third of which is visible on the rider in fore- ground, apparently represent a gorytos. Since the riders’ hands are engaged with drawing the bows they are not holding the reins. Th us, they seem to drive the horses with their thighs, even though they are riding without spurs. Th e ram-like, heavy headed horses, probably Nisaeans, are alternately col- oured black, white and red (Figs. V, XIV).58 All 16 legs of the galloping horses are rendered correctly in number and perspective. Th e tails are tied up accord- ing to an Iranian custom.59 Th e fringed edge of the saddle covers suggests an
55 Xenophon (Hell. IV, 1, 17) describing the scythed chariots at the battle of Cunaxa says: “Th ese had thin scythes extending at an angle from the axle and also under the driver’s seat, turned to the ground”. On the scythed chariots: Rivet 1979, 130-132; Nefëdkin 2001, 268-349. 56 Indeed, the scythed chariots are said to have been drawn by a quadriga: Nefëdkin 2001, 271-281; Pracht und Prunk 2006, 134. Th e effectiveness of scythed chariots is not entirely clear. It is believed that the scythed chariots could plow through infantry lines, cutting combatants in half or at least opening gaps in the line which could be exploited. Nefiodkin (2004, 369-378) proposes that the scythed chariots were first introduced at some point between 467-458 BC. 57 Mistakenly Calmeyer (1993, 13) only counts six riders. Th is error is also taken over by Borchhardt (2002, 95). 58 Such horses are commonly suggested to be the Nisaean breed mentioned by Herodotus (III, 106; VII, 40, 57-59): Gabrielli 2006, 29-30. 59 Gabrielli 2006, figs. 18-21, 28. In the burials at Pazyryk horses with tails both cropped and tied up were found: Farkas 1967/1968, 67, note 37. Horses with tied up tails are depicted on
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irregular zigzag pattern.60 Th e bridle and collar of every horse are painted in a different colour. Th e neck strap is decorated, as with the chariot horses, with a herringbone pattern, probably to suggest a woven structure.61 All the riders are drawing their double-curved bows. In the second formation there are three riders which have the same costume and weaponry as the first row (Fig. XV). Only the colour of the horses varies. Th e first horse is white, the second black and the third red. In contrast to the riders in the first row, the bows of the riders are only rendered with simple black lines and depicted with less accuracy, which may indicate their lower rank. Th e trouser costume of the horsemen is usually called a Median or Iranian riding outfit.62 Th e composite bows, which differ from the round bows of the infantry, are considered to be of Scythian origin.63 Th e horsemen formed a vital part of the Persian army, which was comprised of contingents of Persians as well as subject and allied peoples.64 Since the mounted archers are distinguished from other Persian warriors by dress and equipment they may represent mercenary cavalrymen. On the other hand, this riding costume was also worn by Persians,65 hence, it does not allow us to come to any conclusions as to the ethnic origin of the mounted archers. While the presence of cavalry in the Persian army is certainly well docu- mented in written sources, mounted archery seems to have been depicted rarely, or at least not portrayed in monumental art. But the evidence of the battle frieze from Tatarlı and isolated representations of riders with horses in extended gallop in minor arts66 are suggestive of an iconographic tradition of this motif within Achaemenid art.
seals and gems (Curtis, Tallis 2005, Cat. 416, 418; Kaptan 2003, 78, Cat. DS 68.71- 77.79.90). 60 Knauer 1986, 265-266. 61 Such bridle decoration is also to be found on a horse shaped rhyton: Gabrielli 2006, fig. 7. 62 Widengren 1956, 228-284; Bittner 1985, 180-198. Calmeyer (1993, 7) calls this costume West Iranian-Cappadocian, because Medes, Armenians, and Cappadocians are wearing such trousers on the Apadana reliefs. 63 Snodgrass 1999, 82; Brentjes 1995/1996, 180. Th e bows discovered in Xinjiang are as important to the study of archery as the frozen tombs in Pazyryk were to the general studies of the Scythians. Until these discoveries were made, only fragments of Scythian bows and represen- tations could be studied. See for example: Wang 2001, 109. 64 According to written sources several Iranian tribes still living as nomads were used in the army, for example Sagartians: Herodotus (VII, 85). Th e Battle of Marathon stiffened by some Saka regiments (Hdt. VI, 113); Sekunda 1992, 20-21; Head 1992, 33. 65 Sekunda 1992, 12-13; Head 1992, 20-22. In Greek vase painting the Persians are usually depicted with this trouser costume: W. Raeck in: Pracht und Prunk 2006, 151-154; Ivantchik 2006, 248-252. 66 According to Farkas (1967/1968, 66-79), a continuity between horse rider motifs in the Achaemenid minor arts and the horsemen-motif of Assyrian art is unlikely. She suggests that the
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Infantry
As previously noted, two further archers on foot follow the horsemen (Fig. XVI). Th ey are equipped with Persian type bows and quivers. Of the warrior on the extreme left, only the head and outstretched left arm remains, while his body must have been sawed off by the tomb raiders. Th ese two archers have the same hair and beard styles and the same headgear as the leader of the group. Also, they too are dressed in “court robes”. Since these figures are painted with less detail, some fine points, such as the top of the headgear and the pleats of the garments are not well indicated. Th e only real difference between the commander and these infantrymen is the manner of carrying the quiver. Instead of hanging over the back like the leader’s quiver, it hangs around the waist. Th e uniform costume and weaponry of these two archers indicate an infantry unit, to which the leader also belonged. Infantry regi- ments of the Persian army were equipped with bows and spears, and thence they were distinguished as “spear-bearers” (aršibara) and “bow-bearers” (vaččačbara).67 Th e lack of the spear-bearers is remarkable in this battle-scene. Th is is even more astonishing as they are depicted in a procession frieze that accompanied the battle frieze in the same tomb chamber.68
Th e Defeated Enemy
Th e warriors coming from the right represent the defeated enemy: five archers on foot and six riders are depicted (Figs. I, II). Th e leader of the group is about to be killed by the Persian commander. One warrior on foot is already dead, lying on the ground, while one of the riders has fallen off his injured horse (Fig. XVII). Th e warrior on foot on the right hand outer edge has been hit in the neck by an arrow (Fig. VII). Only the five horsemen in the middle seem to be ready for battle (Fig. XVIII). But an arrow, which is flying in the air above the injured horse (Fig. XVII), points out that these warriors too will be put out of action in the next few moments. Th e first victim lying at the feet of the vic- tor has been wounded or killed by two arrows which were presumably shot from the chariot. Apparently, the Persian chariotry broke the ranks of the enemies and inflicted a crushing defeat.
horse and rider motif could have originated in Eastern Greece rather than in Persia. Archers on horseback on the bullae from Daskyleion: Kaptan 2003, II, 200, pls. 217-222. 67 On the Behistun relief infantrymen are shown either with spear or bow: Sekunda 1992, 10. But on the relief sculpture the so-called guards bear both spears and bows: Curtis, Tallis 2005, 71, Cat. 28 (stone relief from Persepolis), 87-88. Cat. 51-52 (glazed bricks from Susa). 68 Summerer 2007.
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Unlike their Persian opponents, the right hand party does not have a war chariot. All the warriors wear Median trouser costumes with simple zigzag patterns and red painted tunics that look similar to those of the mounted archers of the Persian army. However, these are distinguished from the cavalry of the opponent group by their tall pointed tiaras which slant backwards (Fig. XIX). Th ey are also armed with a double-curved composite bow and gorytos. Th e warriors on foot additionally carry battle axes with pointed and rounded ends which hang down from the waist. Th e rendering of the enemies in uniform nomadic dress, headgear and identical equipment surely qualifies them as a specific ethnic group. Th e “otherness” of these enemies is expressed clearly by the pointed hat, since no Persian warrior wears it. Peaked hoods are usually associated with the Scythians and the Sacae, because the Behistun inscription labels one of the rebel “kings” with the exceedingly tall pointed tiara as “Th is is Skunkha, the Saca” in Old Persian.69 In addition, there is people in the list of the subject nations on the same monument that is characterized as Sakâ tigraxaudâ, i.e. “Th ose who wear the cap pointed”. Based on this evidence, delegation No. 11 in the so-called tribute-procession of the Apadana, whose members equally wear the charac- teristic tall hats, is also identified with the pointed-hat Sacae.70 But the pointed type headgear was apparently worn by other Scythian tribes too. On the royal tomb reliefs in Naqš-i Rustam there are different groups of throne bearers who wear pointed headgear.71 Th us, it is not sure that the Persians associated this headgear only with one specific ethnic group. In fact, the Persians, as well as the Greeks, referred to different northern nomadic peoples with the ethnic name Sacae / Scythians.72 Th e Sakâ tigraxaudâ,
69 Shahbazi 1982, fig. 1; Pracht und Prunk 2006, 42; Lebedynsky 2006, 48. Latest discussion on the Behistun inscriptions: Bae 2002, 16-30. 70 Walser 1966, 84-86, pls. 18, 56-58, 83; Shahbazi 1982, 226. 71 At Darius’ tomb in Naqš-i Rustam, there is a relief depicting the king standing on a three step pedestal in front of an altar. Th is scene is supported by throne bearers representing the twenty-eight nations of the empire. Th e trilingual cuneiform inscriptions on three panels of the rock wall either enumerate the twenty-eight nations upholding the throne or glorify the king and his rule: Schmidt 1970, 80-90. Th e throne-bearer Sakâ haumavargâ is shown in the 14th posi- tion in the upper row, followed by Sakâ tigraxaudâ in the 15th position in the lower row. Others are labelled with Sakâ paradraya (Sacae beyond the sea): Walser 1966, Falttaf. 1, 15; Shahbazi 1982, 210; Pracht und Prunk 2006, 49, fig. Th e pointed part of the cap was therefore bent into an arc in order to avoid the asymmetry that the tall pointed tip of the cap would otherwise produce. 72 Walser 1966, 35. Th e Sakâ tigraxaudâ (‘Sacae with pointed hats’) were defeated in 520/519 BCE by the Persian king Darius the Great, who gave this tribe a new leader. One of the earlier leaders was killed; the other, named Skunkha, was taken captive and is visible on the relief at
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the Orthocorybantians of Herodotus (of the pointed hats); the Sakâ hauma- vargâ, the Amyrgioi Scythians of Herodotus (drinkers of the sacred haoma) and the Sakâ paradraya (Sacae beyond the sea), probably the Scythians who lived in the Northern Black Sea region. Th e double-curved bow, which was composed of several parts, was an inven- tion of Eastern or Northern Asia.73 Although it is usually called the Scythian- style bow, its use was not limited to one specific ethnic group. Th e double-headed battle axes are named as a characteristic weapon of the Amyrgian Scythians by Herodotus (VII, 64). Th e armed delegation No. 17 on the Apadana reliefs, therefore, is identified with sakâ haumavargâ, because its members bear such battle axes.74 With the uniform equipment and costume and in particular the pointed hats, the painter tries to convey that the enemies of the Persians were of a specific nomadic ethnicity.75 Th e assumption might be justified, that they represent the sakâ tigraxaudâ, but the evidence is flexible enough that it could be made to fit with other Iranian Sacae entities as well.
Narrative Form
Th e painted frieze illustrates the complete collapse of the army of “the pointed hats” in a narrative mode. Th eir formations of infantry and cavalry are dis- solved; some warriors have perished, others have been disabled by wounds or
Behistun: Shahbazi 1981, fig. 1. Herodotus (III, 92) calls the Sakâ tigraxaudâ the Orthocoryban- tians (‘pointed hat men’), and states that they lived in the same tax district as the Medes. Th is suggests that the Sakâ tigraxaudâ lived on the banks of the ancient lower reaches of the Amudar’ya, which used to have a mouth in the Caspian Sea south of Krasnovodsk: Shahbazi 1982, 223-226; Nagel 1983, 169-189. Th e Sakâ paradraya (‘Sacae across the sea’) were living on the Northern Coast of the Black Sea. In 514 /513 BC King Darius launched a disastrous campaign against the Sakâ paradraya. Herodotus gives a long description of the Scythian campaign of Darius. Th e latest discussions on this topic: Georges 1987/1995, 97-146; Jacobs 2000, 93-102; Lebedynsky 2006, 48-49. 73 Brentjes 1995/1996, 187; Lebedynsky 2006, 194-195. 74 Th e double bladed axes are usually called Scythian type: Bittner 1985, 176, note 6, pl. 14, 3. Double headed battle axes are found from Anatolia to Siberia in different regions, thus, it does not seem to be specific for a region or ethnic: Ivantchik 2001, fig. 22; Lebedynsky 2006, 116 above right. 75 Analysing the representations on the Archaic Attic vases, Ivantchik (2006, 197-271), con- cludes that the images of the archers with pointed caps were not associated with Scythians or any other ethnic entity, but rather with the second rank character of the warrior. After the Persian Wars, on the Attic vases the pointed hat became a characteristic for the Persians.
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left behind. Th e painter conveys the reasons for this disastrous defeat very clearly: firstly the weakness of their leader; secondly the lesser standard of their equipment and the inferior number of their army. Such an image of the enemy might have been a reflection of the prejudices of the Persians. Th us through the portrayal of the weaker enemy, the viewer recognises the fact of the Persian self-definition as the superior nation. Th e representation celebrates the Persian victory. Th e Persian army shows excellent leadership. Th e commander, who is obviously a recurrent determin- ing factor in bringing victory, exercises his role on the battlefield by exemplary fortitude. His superior tactical skill in face-to-face battle is conveyed on the one hand by his purposeful thrust and on the other hand by the gesture of his opponent, who is unable to defend himself. Confidence in his equipment and self-confidence in front of his army show his quality in military virtues and his leadership. Th e bond between leader and led is shown by the uniform costume and equipment. Th e Persians win because of their superior battle discipline, which is visible in the closed formations of their regiments. Th e superior weaponry provides the Persians with the ability to outreach the enemy. Addi- tionally, the hostile troops seem to suffer casualties under pressure from the superior numbers of the Persians, which is indicated by one extra warrior. Such an image must have created aversions against the enemy, but solidarity with the victorious Persian army in the viewer’s mind. Th us, from this narra- tive the following “message” can be extracted: “We Persians are right and destined to be victorious, while the enemy is in the wrong and destined to be defeated”. It defines clearly oppositions between “the collective self and a collective enemy”.76 Such a narrative mode of “speaking” battle scenes is unknown in Achaeme- nid art to date, since illustrations of warfare are generally rare. Th e Persian “superpower” is only conveyed in extremely abbreviated combat scenes mainly on seal images (Figs. 2, 3), where the enemy can be depersonalized and dehu- manized.77 Th e evidence of the Munich painting suggests that these abbrevi- ated illustrations of “Persian victory” were possibly adopted from detailed battle representations, which are not preserved for us.
76 For the Greek and Roman war representations Hölscher (2003, 4) singles out four basic aspects: 1. War as reflection of psychological experience of threat, violence and death. 2. War as creation of a distinction between a “collective self and a collective enemy”. 3. War as legitimised killing. 4. War as a foundation of political power. 77 Garrison, Root 2001, 56-60; Kaptan 2003, 60-64.
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Th e narrative form of this battle frieze has parallels in the painted tomb chambers and city-reliefs of Lycia.78 Th is artistic tradition in Anatolia is supposed to have originated in Assyrian art.79
Is the Persian Commander the King?
Peter Calmeyer assesses whether the commander of Persians could be the Great King (Figs. III, IX). With reference to the strapped boots he comes to the conclusion that this cannot be the case.80 Th e smooth royal shoes are usu- ally not strapped.81 Regardless of this discussion, Jürgen Borchhardt interprets the Persian leader as the Great King in the framework of his “Dependenz- Th eorie” and sees the archer on the chariot as the tomb owner, who, according to Borchhardt, was a Phrygian aristocrat.82 Borchhardt only tries to justify his identification with the headgear of the commander. Th e problem with the identification of this headdress with the royal hat kidaris has been discussed previously. As Bruno Jacobs and Wouter Henkelmann have shown independ- ently of each other, the wearing of a crenellated crown was not a privilege of the king, as such a crown can be found on the heads of numerous non-royal figures, both so called Persian nobles and guards at Persepolis.83 Figures styled similarly with court robes and crenellated crowns appear grouped or isolated in different contexts.84 As has been discussed above, the battle scene provides two more archers dressed in court robes, who also bear the same headgear, and have the same hair and beard style as the leader.85 Th us, the headgear provides
78 Painted tomb chambers in Karaburun and Elmalı: Mellink 1971, pl. 52, fig. 22; Mellink 1972, pls. 59-60; Mellink 1998. Th e “city-reliefs” of Lycia are considered to be historical repre- sentations: Childs 1978, 91-97; Borchhardt 2002, 101-110. Also, it is known from written sources that there was a tradition of historical representations in Anatolia, such as the painting of Mandrokles and Bularchos (Hölscher 1973, 4-35; Borchhardt 2002, 91, 93-94). We know of an Oriental love story that was depicted on walls of temples and private houses of Persians in Anatolia from a fragment of Chares of Myteline quoted by Athenaeus (XIII, 575f.). 79 Childs 1978, 49-54, 89-91; Mellink 1998, 63-64. 80 Calmeyer 1993, 14: „ . . . wir müssen also überprüfen, ob der Vorkämpfer, offensichtlich auch der Anführer der siegenden Partei ein Großkönig gewesen sein kann – und ob es Dareios I. sein kann. Das ist nicht der Fall“. 81 Calmeyer 1988, 47-48; Koch 1992, 211, fig. 143. 82 Borchhardt 2002, 95. 83 Henkelmann 1995/1996; Jacobs 1994, 138. See also: Kaptan 2003, 58-60. On the crenel- lated crowns of the kings on the Persepolis reliefs: Roaf 1983, 131-133. 84 For example, on the gem in the Bibliothèque Nationale (Sekunda 1992, 3 bottom figure) and the silver phiale from the so-called Lydian Treasure (Özgen, Öztürk 1996, 87). 85 On the discussion of kidaris Jacobs (1994, 138) refers to the Munich wood painting and argues against the interpretation of the crenellated headgear as the King’s crown.
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no good grounds for identifying the commander as the Great King. On the other hand, Calmeyer’s argument, that the king never wears strapped boots, can easily be rebutted since the royal smooth shoes appear in explicit sculp- tural representation of the king in ceremonial guise and not in battle scenes. Th e headgear is no evidence to support royalty, but neither are the shoes evi- dence to the contrary. As has been discussed above, the iconographic relation between the central duel in the battle scene and the royal hero is evident; this is the most fre- quently represented theme on the seals of the Persian court in the centre of the empire. Th e antecedents of this very old theme originally lie in pre-dynastic Mesopotamia.86 Th e iconography of the isolated motif of the combatant Per- sian on Achaemenid seals has been discussed exhaustively. Th e recent scholar- ship tends to see a royal hero rather than the king in such figures, an ideological construct symbolizing the collective force of Persian power.87 On the painted frieze, however, the figure of the combatant Persian appears as head of the Persian army for the first time. Th is particular context once again raises the question whether the army could have been led by the king. A close look at the contexts of images evidently representing the king may help to clarify this question. In fact, Persian kings are rarely represented in direct conflict with the enemy. Th e only example showing King Darius I triumphant over rebels, is the Behistun relief.88 Based on this, comparanda images showing the Persian warrior clad in the “Achaemenid robe” and crenellated crown bringing captives, all tied by the same rope, on some seal images are suggested to be representations of the king.89 On some seal representations, the trium- phant Persian is shown thrusting his dagger or spear into an enemy while standing on a corpse, as does the Persian commander on the wood painting.90 Some of them are labelled with the respective king’s name.91 But these names have no iconographic significance for the interpretation of the crowned and robed Persian in principle, since the inscribed name of the king does not nec- essarily prove the presence of the king. Th us, evidence for the representation of the king actively engaged in a battle is lacking in Achaemenid art.
86 Kaptan 2003, 55-56 with literature. 87 Curtis, Tallis 2005, 228. Garrison and Root (2001, 57) suggest “that there were cultural taboos in the Iranian tradition of kingship that inhibited explicit depictions of the king in any position of potential vulnerability”. 88 Koch 1992, 1-3. 89 Boardman 2000, fig. 5, 5. Th e victorious Persian with Greek captives: Stähler 1992, pl. 5, 1. 90 Boardman 2000, fig. 5, 5; Stähler 1992, pl. 5, 2. 91 Garrison, Root 2001, 57; Kaptan 2003, 87.
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However, the most striking argument against the presence of the king on the painted frieze is the presence of the two infantrymen on the far left, who differ neither in outfit nor in equipment from the commander. As has been discussed above, they apparently represent a military unit to which the com- mander also belongs. For this reason, the interpretation of the leader as a tri- umphal Persian or a brave warrior seems to be more likely than that of him as king.
Is the Battle Scene an Historical Representation?
Th e important question at this point is whether this unique battle scene is intended to be of historical significance in the sense that a specific historical battle is represented, or whether an old iconographical tradition has been altered to correspond with general Persian exploits without specific reference to a particular event. Past commentaries on the battle frieze voice no doubt that it depicts a specific Persian campaign. Th is was first suggested by Peter Calmeyer who linked the frieze with one of the Scythian campaigns of Darius I.92 Following Calmeyer’s suggestion Jürgen Borchhardt adds the wood painting to the cata- logue of illustrations of contemporary historical events (“zeitgenössische Ereignisbilder”) and identifies the Persian commander as Darius the Great.93 Pierre Briant goes even further and compares the battle scene with the Alexander- mosaic in Naples. Again referring to Calmeyer he puts his attribution in con- crete terms and denotes the battle scene as an illustration of the second campaign of Darius I against the Scythians in 513 BC in “the Ukraine”.94
92 Calmeyer 1993, 14-15. Indeed, Calmeyer titles his article „Zwei mit historischen Szenen bemalte Balken der Achaemenidenzeit“, however, he considers only one of the beams, the one with the battle scene, to be an historical representation. 93 Borchhardt 2002, 95: „Unter historischen Gesichtspunkten kommen die Feldzüge Dareios gegen die Skythen in Frage. Mit anderen Worten, der Grabinhaber, in dem wir einen bedeuten- den Aristokraten erkennen können, rühmt sich, einen der Feldzüge des Dareios mitgemacht zu haben. Vor dem Streitwagen erscheint in Bedeutungsproportion eine persisch gekleidete Gestalt mit Bart und zylinderförmiger, quergeriffelter Kopfbedeckung mit aufgesetzten Ornamenten in der man die Kidaris des Großkönigs erkennen könnte“. 94 Briant 2003, 247: “Si l’on admet, avec le premier éditeur, qu’il s’agit d’une représentation de la guerre menée par Darius Ier contre les Scythes d’Ukraine, la peinture pourrait dater des alentours de 500 avant notre ère. Quoi qu’il en soit, sur l’image on distingue clairement, à gauche, une première figure royale, qui, de son arc bandé, décoche des flèches contre des cavaliers scythes. À l’avant, devant un char, on distingue plus clairement encore un Grand roi, qui porte la longue robe perse (le kandys) et couronne crénelée, et qui, saisissant un Scythe par sa barbe, lui plonge son épée courte dans le corps . . .”. However, these statements are incorrect in several
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However, Pierre Briant makes no argument for the concreteness of his inter- pretation. He seems to have misunderstood Calmeyer’s comment. Advancing from the premise that the ethnic identity of the enemies is evi- dent, Peter Calmeyer argues that the Perso-Scythian wars are only attested in written sources for the last quarter of the 6 th century and that in later times, the Scythians played no role as enemies of the Persians. Consequently, Calmeyer thinks, that the painted battle scene must have referred to one of these events. But it is not clear whether Calmeyer primarily argues with the dating of the painted frieze around 500 BC or whether he derives this date from the supposed historical context. Equally, Jürgen Borchhardt is also not precise about this point,95 but since he believes the wood to be firmly dated by 14C to around 500 BC, he regards its painting as a depiction of a contempo- rary historical battle between Persians and Scythians “with good reasons”. However, this supposed historicity of the painting does not stand up to criticism. As the previous discussion of the iconography has shown, the fighting groups are systematically distinguished by their headgear. Addition- ally, they are determined also by the direction in which they are fighting: the victorious Persians come from the left hand the defeated nomads from the right.96 Th ey meet in the middle, where the respective leaders stand opposite each other in close battle. No details of the natural setting of the event are rendered; thus, the locality of the battlefield remains obscure. None of the warriors is personalised sufficiently to be named. Even the ethnicity of the enemies cannot be determined precisely. Th e only information which can be extracted from the narrative form of the depiction is the victory of the Persians over a certain group of nomad enemies with attributes specific only to a cer- tain degree, such as dress, armour or way of fighting. It is not intelligible whether the Persians defeated their pointed hatted ene- mies in a specific battle with particular circumstances, or whether such battles occurred more often, always with the Persians emerging victorious. Contrary to the comments of Borchhardt, the wood of the frieze is far from firmly dated by 14 C.97 Consequently, the date of the painting does not neces- sarily coincide with the Scythian campaigns of Darius. Generally speaking,
respects: Firstly, the first editor Calmeyer does not state that the battle scene renders the war of the Darius I in the Ukraine. Secondly the “figure royale” does not shoot arrows against “Scythes”. And thirdly the dress of the “rois” is not a kandys. 95 Borchhardt 2002, 96. 96 Victorious warriors coming from the left side are a convention of battle representations: Lushey 2002, 17-18. 97 Calmeyer 1993, 7; Borchhardt 2002, 95. Th e samples of the Munich beams were carbon dated by H. Willkomm, of the C-14 Laboratory of the Institute for Pure and Applied Physics at
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any conflict between Persians and Scythians or Sacae, known or unknown to us from the written sources could be applicable to the battle frieze on the wood. As Calmeyer himself points out, Strabo (XV, 3, 15) relates a legendary battle between the Persians and Scythians that happened in Zela in Northern Anatolia. According to this account, the Scythians raided and destroyed the domains of the Cappadocians. However, the Persian generals stationed in Cappadocia attacked the Scythians at night and repulsed them successfully. We do not know when this event occurred, but it must have been formative for the Persians, because there was an annual celebration, a cultic festival, up to the time of Strabo. Also, the Scythians may have been conceptualised as a generic enemy for the Persians long after the historical wars.98 As noted above, the latest stylistic elements of the painting point to a date in the middle of the 5th century BC.99 A possible later date does not, however, exclude the possibility that the battle scene might refer to an historical combat between Persians and Scythians.100 Indeed, it is hardly believable that the sophisticated composition of the frieze was first created for this artistically undemanding wood painting. Plausibly, a celebrated battle painting was used
the University of Kiel. In his letter of 8th January 1991 addressed to Dr. Gebhard, Prof. Willkomm writes the following results obtained by the tests of two samples: