Appendix 1. History of Old Persian
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Linguistics Development Team
Development Team Principal Investigator: Prof. Pramod Pandey Centre for Linguistics / SLL&CS Jawaharlal Nehru University, New Delhi Email: [email protected] Paper Coordinator: Prof. K. S. Nagaraja Department of Linguistics, Deccan College Post-Graduate Research Institute, Pune- 411006, [email protected] Content Writer: Prof. K. S. Nagaraja Prof H. S. Ananthanarayana Content Reviewer: Retd Prof, Department of Linguistics Osmania University, Hyderabad 500007 Paper : Historical and Comparative Linguistics Linguistics Module : Indo-Aryan Language Family Description of Module Subject Name Linguistics Paper Name Historical and Comparative Linguistics Module Title Indo-Aryan Language Family Module ID Lings_P7_M1 Quadrant 1 E-Text Paper : Historical and Comparative Linguistics Linguistics Module : Indo-Aryan Language Family INDO-ARYAN LANGUAGE FAMILY The Indo-Aryan migration theory proposes that the Indo-Aryans migrated from the Central Asian steppes into South Asia during the early part of the 2nd millennium BCE, bringing with them the Indo-Aryan languages. Migration by an Indo-European people was first hypothesized in the late 18th century, following the discovery of the Indo-European language family, when similarities between Western and Indian languages had been noted. Given these similarities, a single source or origin was proposed, which was diffused by migrations from some original homeland. This linguistic argument is supported by archaeological and anthropological research. Genetic research reveals that those migrations form part of a complex genetical puzzle on the origin and spread of the various components of the Indian population. Literary research reveals similarities between various, geographically distinct, Indo-Aryan historical cultures. The Indo-Aryan migrations started in approximately 1800 BCE, after the invention of the war chariot, and also brought Indo-Aryan languages into the Levant and possibly Inner Asia. -
The Iranian Reflexes of Proto-Iranian *Ns
The Iranian Reflexes of Proto-Iranian *ns Martin Joachim Kümmel, Friedrich-Schiller-Universität Jena [email protected] Abstract1 The obvious cognates of Avestan tąθra- ‘darkness’ in the other Iranian languages generally show no trace of the consonant θ; they all look like reflexes of *tār°. Instead of assuming a different word formation for the non-Avestan words, I propose a solution uniting the obviously corresponding words under a common preform, starting from Proto-Iranian *taNsra-: Before a sonorant *ns was preserved as ns in Avestan (feed- ing the change of tautosyllabic *sr > *θr) but changed to *nh elsewhere, followed by *anhr > *ã(h)r. A parallel case of apparent variation can be explained similarly, namely Avestan pąsnu- ‘ashes’ and its cog- nates. Finally, the general development of Proto-Indo-Iranian *ns in Iranian and its relative chronology is discussed, including word-final *ns, where it is argued that the Avestan accusative plural of a-stems can be derived from *-āns. Keywords: Proto-Iranian, nasals, sibilant, sound change, variation, chronology 1. Introduction The aim of this paper is to discuss some details of the development of the Proto- Iranian (PIr) cluster *ns in the Iranian languages. Before we proceed to do so, it will be useful to recall the most important facts concerning the history of dental-alveolar sibilants in Iranian. 1) PIr had inherited a sibilant *s identical to Old Indo-Aryan (Sanskrit/Vedic) s from Proto-Indo-Iranian (PIIr) *s. This sibilant changed to Common Iranian (CIr) h in most environments, while its voiced allophone z remained stable all the time. -
2 the Assyrian Empire, the Conquest of Israel, and the Colonization of Judah 37 I
ISRAEL AND EMPIRE ii ISRAEL AND EMPIRE A Postcolonial History of Israel and Early Judaism Leo G. Perdue and Warren Carter Edited by Coleman A. Baker LONDON • NEW DELHI • NEW YORK • SYDNEY 1 Bloomsbury T&T Clark An imprint of Bloomsbury Publishing Plc Imprint previously known as T&T Clark 50 Bedford Square 1385 Broadway London New York WC1B 3DP NY 10018 UK USA www.bloomsbury.com Bloomsbury, T&T Clark and the Diana logo are trademarks of Bloomsbury Publishing Plc First published 2015 © Leo G. Perdue, Warren Carter and Coleman A. Baker, 2015 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Leo G. Perdue, Warren Carter and Coleman A. Baker have asserted their rights under the Copyright, Designs and Patents Act, 1988, to be identified as Authors of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury or the authors. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: HB: 978-0-56705-409-8 PB: 978-0-56724-328-7 ePDF: 978-0-56728-051-0 Library of Congress Cataloging-in-Publication Data A catalogue record for this book is available from the British Library. Typeset by Forthcoming Publications (www.forthpub.com) 1 Contents Abbreviations vii Preface ix Introduction: Empires, Colonies, and Postcolonial Interpretation 1 I. -
Cyrus the Great As a “King of the City of Anshan”*
ANTIGONI ZOURNATZI Cyrus the Great as a “King of the City of Anshan”* The Anshanite dynastic title of Cyrus the Great and current interpretations Since its discovery in the ruins of Babylon in 1879, the inscribed Cylinder of Cyrus the Great (fig. 1)1 has had a powerful impact on modern perceptions of the founder of the Persian empire. Composed following Cyrus’ conquest of Babylon in 539 BC and stressing above all his care for the Babylonian people and his acts of social and religious restoration, the Akkadian text of the Cylin- der occupies a central place in modern discussions of Cyrus’ imperial policy.2 This famous document is also at the heart of a lively scholarly controversy concerning the background of Cyrus’ dynastic line. The Persian monarch Darius I –who rose to the throne approximately a decade after the death of Cyrus the Great and who founded the ruling dynasty * This paper was initially presented in the First International Conference Iran and the Silk Road (National Museum of Iran, 12-14 February 2011). A pre-publication ver- sion was kindly hosted by Pierre Briant on Achemenet (Zournatzi 2011, prompting the similar reflections of Stronach 2013). The author wishes to express her appreciation to Daryoosh Akbarzadeh and the other organizers of the Tehran conference for the opportunity to participate in a meeting that opened up important new vistas on the complex interactions along the paths of the Silk Road, for their hospitality, as well as for their most gracious permission for both the preliminary and the present final publication. Thanks are equally due to Judith Lerner for a useful discussion concerning the possible wider currency of Cyrus’ Anshanite title outside the Babylonian domain, and to Michael Roaf, David Stronach, and the two reviewers of the article for helpful comments and bibliographical references. -
Ancient Persia: a Concise History of the Achaemenid Empire, 550-330 Bce Pdf, Epub, Ebook
ANCIENT PERSIA: A CONCISE HISTORY OF THE ACHAEMENID EMPIRE, 550-330 BCE PDF, EPUB, EBOOK Matt Waters | 274 pages | 20 Jan 2014 | CAMBRIDGE UNIVERSITY PRESS | 9780521253697 | English | Cambridge, United Kingdom Ancient Persia: A Concise History of the Achaemenid Empire, 550-330 BCE PDF Book The Achaemenid Empire takes its name from Achaemenes, the eponymous founder of the dynasty. The history of ancient Iran stretches back millennia. A clear and enjoyable primer on the Persian empire. The Murashu archive helps us understand how military obligations were fulfilled. Jewish exiles from Babylonia returned to Jerusalem and rebuilt the temple that had been sacked by the Babylonian king NebuchadnezzarII in Apr 16, Michael Cayley rated it liked it Shelves: history. Parsa, more specifically equivalent with modern Fars, is dominated by the southern part of the Zagros Mountains — a chain running northwest to southeast across western Iran — save for the coastal region along the Persian Gulf and the low- lying plains of Khuzistan, wherein is found the ancient city of Susa. Xerxes, the expander of the realm 8. Get A Copy. The former could be granted as long as it did not contravene the latter. Moving eastward beyond the Zagros one encounters the Iranian Plateau and the forbidding salt deserts of central Iran. Some scholars have ingeniously reconciled joint Athenian and Persian claims on much of western Anatolia by assuming that the city-states in question paid tribute not only to Athens — which is attested to varying degrees through the latter half of the fifth century — but also to the Persian satrap. This is not only filial piety but such works were expected of any king. -
Pre-Proto-Iranians of Afghanistan As Initiators of Sakta Tantrism: on the Scythian/Saka Affiliation of the Dasas, Nuristanis and Magadhans
Iranica Antiqua, vol. XXXVII, 2002 PRE-PROTO-IRANIANS OF AFGHANISTAN AS INITIATORS OF SAKTA TANTRISM: ON THE SCYTHIAN/SAKA AFFILIATION OF THE DASAS, NURISTANIS AND MAGADHANS BY Asko PARPOLA (Helsinki) 1. Introduction 1.1 Preliminary notice Professor C. C. Lamberg-Karlovsky is a scholar striving at integrated understanding of wide-ranging historical processes, extending from Mesopotamia and Elam to Central Asia and the Indus Valley (cf. Lamberg- Karlovsky 1985; 1996) and even further, to the Altai. The present study has similar ambitions and deals with much the same area, although the approach is from the opposite direction, north to south. I am grateful to Dan Potts for the opportunity to present the paper in Karl's Festschrift. It extends and complements another recent essay of mine, ‘From the dialects of Old Indo-Aryan to Proto-Indo-Aryan and Proto-Iranian', to appear in a volume in the memory of Sir Harold Bailey (Parpola in press a). To com- pensate for that wider framework which otherwise would be missing here, the main conclusions are summarized (with some further elaboration) below in section 1.2. Some fundamental ideas elaborated here were presented for the first time in 1988 in a paper entitled ‘The coming of the Aryans to Iran and India and the cultural and ethnic identity of the Dasas’ (Parpola 1988). Briefly stated, I suggested that the fortresses of the inimical Dasas raided by ¤gvedic Aryans in the Indo-Iranian borderlands have an archaeological counterpart in the Bronze Age ‘temple-fort’ of Dashly-3 in northern Afghanistan, and that those fortresses were the venue of the autumnal festival of the protoform of Durga, the feline-escorted Hindu goddess of war and victory, who appears to be of ancient Near Eastern origin. -
And KEEPING up with the PERSIANS Some Reflections on Cultural Links in the Persian Empire
Working draft, not for distribution without permission of the author 1 ‘MANNERS MAKYTH MAN’ and KEEPING UP WITH THE PERSIANS Some reflections on cultural links in the Persian Empire Christopher Tuplin (University of Liverpool) Revised version: 9 June 2008 The purpose of the meeting (according to the web site) is to explore how ancient peoples expressed their identities by establishing, constructing, or inventing links with other societies that crossed traditional ethnic and geographic lines. These cross-cultural links complicates, undermine, or give nuance to conventional dichotomies such as self/other, Greek/barbarian, and Jew/gentile In the Achaemenid imperial context this offers a fairly wide remit. But it is a remit limited – or distorted – by the evidence. For in this, as in all aspects of Achaemenid history, we face a set of sources that spreads unevenly across the temporal, spatial and analytical space of the empire. For what might count as an unmediated means of access to a specifically Persian viewpoint we are pretty much confined to iconographically decorated monuments and associated royal inscriptions at Behistun, Persepolis and Susa (which are at least, on the face of it, intended to broach ideological topics) and the Persepolis Fortification and Treasury archives (which emphatically are not). This material is not formally or (to a large extent) chronologically commensurate with the voluminous, but unevenly distributed, Greek discourse that provides so much of the narrative of Achaemenid imperial history. Some of it may appear more commensurate with the substantial body of iconographically decorated monuments (most not associated with inscriptions) derived from western Anatolia that provides much of the material in the two papers under discussion. -
Proto-Indo-European Roots of the Vedic Aryans
3 (2016) Miscellaneous 1: A-V Proto-Indo-European Roots of the Vedic Aryans TRAVIS D. WEBSTER Center for Traditional Vedanta, USA © 2016 Ruhr-Universität Bochum Entangled Religions 3 (2016) ISSN 2363-6696 http://dx.doi.org/10.13154/er.v3.2016.A–V Proto-Indo-European Roots of the Vedic Aryans Proto-Indo-European Roots of the Vedic Aryans TRAVIS D. WEBSTER Center for Traditional Vedanta ABSTRACT Recent archaeological evidence and the comparative method of Indo-European historical linguistics now make it possible to reconstruct the Aryan migrations into India, two separate diffusions of which merge with elements of Harappan religion in Asko Parpola’s The Roots of Hinduism: The Early Aryans and the Indus Civilization (NY: Oxford University Press, 2015). This review of Parpola’s work emphasizes the acculturation of Rigvedic and Atharvavedic traditions as represented in the depiction of Vedic rites and worship of Indra and the Aśvins (Nāsatya). After identifying archaeological cultures prior to the breakup of Proto-Indo-European linguistic unity and demarcating the two branches of the Proto-Aryan community, the role of the Vrātyas leads back to mutual encounters with the Iranian Dāsas. KEY WORDS Asko Parpola; Aryan migrations; Vedic religion; Hinduism Introduction Despite the triumph of the world-religions paradigm from the late nineteenth century onwards, the fact remains that Indologists require more precise taxonomic nomenclature to make sense of their data. Although the Vedas are widely portrayed as the ‘Hindu scriptures’ and are indeed upheld as the sole arbiter of scriptural authority among Brahmins, for instance, the Vedic hymns actually play a very minor role in contemporary Indian religion. -
Lions and Roses: an Interpretive History of Israeli-Iranian Relations" (2007)
Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 11-13-2007 Lions and Roses: An Interpretive History of Israeli- Iranian Relations Marsha B. Cohen Florida International University, [email protected] DOI: 10.25148/etd.FI08081510 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the International Relations Commons Recommended Citation Cohen, Marsha B., "Lions and Roses: An Interpretive History of Israeli-Iranian Relations" (2007). FIU Electronic Theses and Dissertations. 5. https://digitalcommons.fiu.edu/etd/5 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida LIONS AND ROSES: AN INTERPRETIVE HISTORY OF ISRAELI-IRANIAN RELATIONS A dissertation submitted in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in INTERNATIONAL RELATIONS by Marsha B. Cohen 2007 To: Interim Dean Mark Szuchman College of Arts and Sciences This dissertation, written by Marsha B. Cohen, and entitled Lions and Roses: An Interpretive History of Israeli-Iranian Relations, having been approved in respect to style and intellectual content, is referred to you for judgment. We have read this dissertation and recommend that it be approved. _______________________________________ -
Classification of Eastern Iranian Languages
62 / 2014 Ľubomír Novák 1 QUESTION OF (RE)CLASSIFICATION OF EASTERN IRANIAN LANGUAGES STATI – ARTICLES – AUFSÄTZE – СТАТЬИ AUFSÄTZE – ARTICLES – STATI Abstract The Eastern Iranian languages are traditionally divided into two subgroups: the South and the North Eastern Iranian languages. An important factor for the determination of the North Eastern and the South Eastern Iranian groups is the presence of isoglosses that appeared already in the Old Iranian period. According to an analysis of isoglosses that were used to distinguish the two branches, it appears that most likely there are only two certain isoglosses that can be used for the division of the Eastern Iranian languages into the two branches. Instead of the North-South division of the Eastern Iranian languages, it seems instead that there were approximately four dialect nuclei forming mi- nor groups within the Eastern Iranian branch. Furthermore, there are some languages that geneti- cally do not belong to these nuclei. In the New Iranian period, several features may be observed that link some of the languages together, but such links often have nothing in common with a so-called genetic relationship. The most interesting issue is the position of the so-called Pamir languages with- in the Eastern Iranian group. It appears that not all the Pamir languages are genetically related; their mutual proximity, therefore, may be more sufficiently explained by later contact phenomena. Keywords Eastern Iranian languages; Pamir languages; language classification; linguistic genealogy. The Iranian languages are commonly divided into two main groups: the Eastern and Western Iranian languages. Each of the groups is subsequently divided in two other subgroups – the Northern and Southern1. -
Understanding Persians from “Ancient Persian Empire” to “Modern Iran”
Understanding Persians From “Ancient Persian Empire” to “Modern Iran” From “Ancient Persian Empire” …… Persians (present day Iranians) are descendents of a long and glorious empire founded 2,500 years ago by Cyrus the Great and brilliantly governed by his successors Cambyses, Darius, Xerxes, Artaxerxes, and others. For more than 200 years, this ancient Persian Empire stretched across vast areas, carrying for the most part, a peaceful rule and developing the highest levels of civilization known at the time. The rule by King Cyrus began with the overthrow of the ruling Median (Kurdish) King Astyages in 549 BCE. After capturing the capital city of Hamadan, Cyrus moved south, and with a brilliant military maneuver, captured the seat of the Babylonian Empire in 539, thus establishing history’s then largest empire. Rather than destroying the civilizations of their captives, Cyrus and his successors came to embrace them, thus allowing them to draw from the learning of others. Another of the many remarkable decisions of Cyrus the Great was allowing the Jewish captives of the Babylonians to return to their homeland in Jerusalem. Zoroastrianism was the religion of this long Persian rule as it had been under the Medes. Many Jews, who had been brought to Babylon from Jerusalem by King Nebuchadnezzar, chose to remain in Persia rather than return to Jerusalem, and some came to hold high positions within the empire. Several Jewish writers left us a legacy of the times of this great Persian Empire as recorded in the Biblical books of Esther, Daniel, Joel, Ezekiel, Nehemiah, and Ezra. Cyrus’ son and successor, Cambyses (530-522 BCE) is mainly remembered for his conquest of Egypt in 525. -
Manali Project Prospectus
Manali Project Prospectus Brief Overview and Areas for Further Research (April, 2017) Contents A. Description of Manali Project B. Overview of Story (as currently envisioned) C. Effort to Highlight Ways of Creating Unprecedented Culture Change, Cultivating Spiritual Wisdom D. Areas for Further Research A. Description of Project The Manali Project is a fictionalized account of three story lines taking place in a time period of from maybe 2080-2150. Hopefully, the story lines would highlight—through both dramatic and everyday circumstances-- 1) the positive possibilities associated with permaculture, appropriate technology 2) the humor associated with salvaging material culture from the previous “advanced” civilization --and share much about ways to create unprecedented culture change, and arrive at communities which integrate spiritual wisdom into the everyday circumstances of daily life. Note: (the name Manali is taken from the name of a town in India)…“Manali is named after the Sanatan Hindu lawgiver Manu. The name Manali is regarded as the derivative of 'Manu-Alaya' which literally means 'the abode of Manu'. Legend has it that sage Manu stepped off his ark in Manali to recreate human life after a great flood had deluged the world.” (Wikipedia) Questions which this fictional account seeks to explore include “what is wisdom?”, and “how does cultural transmission of wisdom take place?”. There will also be an effort to be realistic about what kind of material culture each of the three story lines have. Included below are some sources which I have identified as starting points for giving the three story lines authentic material cultures. However, this kind of writing involves more research than what I’ve done before, and so I’m looking for ideas about how to develop the material culture piece of it.