During the spring of 1920, Soviet Russia supported two uprisings, which were under way or being planned in the north Persian provinces of Guilan and Khorasan with the intended aim of exporting the revolution to Persia. The decisive role in these events was played by local Soviet organs in Transcaucasia and Trans-Caspia, or in other words in Central Asia. Indeed, Moscow soon sanctioned their approach and established the general limits of the Soviet involvement. Ultimately, both attempts at exporting the revolution into Persia failed due to the inability of the rebels to gain the unqualified support of the population; their inability to coordinate their activities and finally, due to the unwillingness of the Soviet regime to provide direct military assistance to the rebels. This failure, consequently persuaded the Soviet Government to follow the direction of establishing proper diplomatic channels in their relationship with Persia.
In the traditions of Ancient Western Asia, including Assyria and Babylonia (and perhaps Elam as well), dreams were treated as important points of reference for political decisions, and this was given expression in royal documents. Things were no different in the Persian Achaemenid Empire. Persian kings sought explanations from the priests called Magi about their dreams and extraordinary phenomena. Prophetic dreams concerning rulers appear repeatedly in Herodotus’ Histories. This pertains to the dreams of the Median king Astyages (Hdt. 1.107.1; 1.108.1); Cyrus the Great (Hdt. 1.209−210), and Kambyses (Hdt. 3.30; cf. 3.64.1; 3.65.2). Xerxes’ third dream (7.19), the last of a series of three dreams that prompted the Great King to attack Greece, belongs to this group. In the account of Xerxes’ preparations to invade Greece, persuasions to undertake the expedition from many quarters are depicted, but dreams play a key role (Hdt. 7.12−19). The speeches in the Persian council have all assumed that the invasion is a matter of choice for Xerxes. But the final decision to attack Greece comes from the dreams which are interpreted by the Magi. The visions mean that if Xerxes does not make his Greek campaign, he will be changing the nomoi of Persia, and thereby endangering his rule and empire. Abandoning the Greek campaign meant abandoning the nomoi of Persia. Herodotus takes advantage of the existence of the Magi to build his narrative, and places in the king’s dreams the threads and motifs (olive wreath) that put together the particulars of his story. The role of the Magi as interpreters of royal dreams can be considered a tenable element in the historical narrative of Herodotus. The Magi are found in Greek sources as priests, experts in rituals, seers and dream interpreters.
This paper reviews the different models commonly used in understanding Herodotus’evidence on the Achaemenid Persian empire. It suggests that these approaches-for example, the assessment of Herodotus’accuracy, of the level of his knowledge, or of his sympathy for the Persians-systematically underestimate the complexity of his (and of the Greeks’) perspective on the Persian empire: the conflicted perspective of a participant rather than just a detached observer.
Decorative motives known from the Chinese blue-and-white porcelain began to appear massively on Persian ceramics between the 14th and 17th century. Interestingly, the initial role of adaptations being a substitute for an expensive original became something more – a source of inspiration for making new vessels decorated not only in cobalt blue but also in colorful slips. The article is dedicated to an analysis of Persian adaptations of Chinese kraak porcelain made during the Safavid period (1501-1732). Due to the fact that the process of adaptation was very complex and there is no 1:1 copy of a kraak dish in Iran, author in her research has to focus on comparing individual motifs instead of the whole vessels. She introduces new categorization of the adapted designs and divides them into 4 groups depending on how close they resemble the Chinese origi nals: in group 1 called literal adaptations the motifs are most similar to the originals; in group 2 named edited adaptations are those that have an element added or taken away; in group 3, altered adaptations, the designs undergo changes in style but still bear the basic characteristics of the originals; in group 4, free adaptations, are those that only resemble the Chinese ones.
The article begins with the statement that there are three concepts of Europe historically significant. The first concept of Europe looms out in the context of the clash between the ancient Greeks and the Persians, the second one is induced by Christianity and Islam meeting head-on whereas the third concept results from the European civilization confronting the cultures of the newly discovered peoples inhabiting other continents. It is just in the context of the indicated clashes that the concept of Europe is shaped as a phenomenon diversified not only geographically but also in terms of civilization as regards other cultures or civilizations. The article then concerns with the concept of Europeanism which in the cultural sense was crystallized in Greece at the turn of the fifth and fourth centuries before Christ. It emerged on the background of the opposition between the Greeks and Asians as well as other peoples, which were referred to as barbarians by the Greeks. The article concludes that it was culture and freedom which constituted two arms of Europeanness shaped by the ancient Greeks.
This article provides a short overview of the Parthian military and it tactics, and what were the Roman responses to that and what were the Parthian countermeasures against the Roman methods from ca. 53 BC until AD 224. It also suggests that when the sources claim that the Parthian monarchs fielded massive numbers of cataphract cavalry that we should really accept what these sources state: namely that the entire Parthian cavalry force of Parthia proper was really encased in armour as cataphracts.
The article is dedicated to Flavius Areobindus, a member of military aristocracy during the turn of the 5th and the 6th centuries; who was a magister militum per Orientem and a consul in the year 506. Areobindus appears more explicitly in the sources only in relation to the Byzantine-Persian war of 503–505. He is also referenced in the context of religious developments in Constantinople that took place in November, 512. At that point, with no contribution of his own, he was named a candidate to the imperial throne by the rebels against the emperor Anastasius. He was a husband of Anicia Juliana, one of the most prominent women of the early Byzantium.
PL
Artykuł poświęcony został Flavius Areobindus, przedstawicielowi wojskowej arystokracji ostatnich dekad V i pierwszych VI w., magistrowi militum per Orientem i konsulowi roku 506. Areobindus pojawia się wyraźniej na kartach źródeł jedynie w kontekście wojny bizantyńsko-perskiej z lat 503–505. Wzmiankowany jest również w związku z wydarzeniami rozgrywającymi się na tle religijnym w Konstantynopolu w listopadzie 512 r. Został wówczas, bez żadnego zresztą własnego udziału, wskazany przez buntujących się przeciw cesarzowi Anastazjuszowi, jako kandydat do cesarskiego tronu. Był mężem Anicji Juliany, jednej z najwybitniejszych kobiet wczesnego Bizancjum.
The article The Eyes and Ears: 1) Provides a brief analysis of the several parallel security organizations of the two superpowers of antiquity when they were still at their prime; 2) Discusses both internal and external security matters; 3) Analyzes separately the military and civilian intelligence; 4) Examines the role of the religious organizations, ‘heresies’ and security; 5) Discusses briefly the ways in which the intelligence was obtained, analyzed, assessed and disseminated, and for what purpose; 6) Provides an overview of the successes and failures and of the limits of intelligence; 7) Demonstrates some similarities between modern and ancient practices.
The paper presents the influence of cultural and social factors shaped in the past on Georgian politics. The impact of eastern and western cultural patterns and political models on Georgia from the beginning of statehood to World War I was analyzed. The importance of replacing Persian and Turkish influences with Russian ones in the 19th century was pointed out. From then on, rapprochement with the Christian state, which politically and culturally belonged to the West, was an opportunity for Georgians to rebuild contacts with the Western world.
PL
Artykuł prezentuje wpływ ukształtowanych w przeszłości czynników kulturowych i społecznych na gruzińską politykę. Przeanalizowano oddziaływanie na Gruzję wschodnich i zachodnich wzorców kulturowych i modeli ustrojowych od początku państwowości do I wojny światowej. Wskazano na znaczenie, jakie dla Gruzji miało zamienienie w XIX w. wpływów perskich i tureckich przez rosyjskie. Odtąd zbliżenie z państwem chrześcijańskim, należącym politycznie i kulturowo do Zachodu, było dla Gruzinów szansą na odbudowanie kontaktów ze światem zachodnim.
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