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Ancient Civilizations from Scythia to Siberia最新文献

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The Patrimonial Project of Dzhankent: Constructing a National Symbol in the longue durée Dzhankent的祖传工程:在漫长的历史中构建一个国家象征
IF 0.2 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2018-11-05 DOI: 10.1163/15700577-12341339
I. Arzhantseva, Svetlana Gorshenina
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引用次数: 1
Exchanges in Royal Imagery across the Iranian World, 3rd Century BC – 3rd Century AD 公元前3世纪-公元3世纪伊朗世界的皇家图像交流
IF 0.2 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2018-11-05 DOI: 10.1163/15700577-12341329
F. Sinisi
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引用次数: 1
Fire Features at Akchakhan-kala and Tash-k’irman-tepe
IF 0.2 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2018-11-05 DOI: 10.1163/15700577-12341331
A. Betts, G. Khozhaniyazov, A. Weisskopf, G. Willcox
Fire is an intrinsic aspect of Zoroastrian ritual and religious traditions. Akchakhan-kala can be conclusively linked with pre-Sasanian Zoroastrian practice through evidence from the recent discovery of murals depicting Avestan deities. Close similarities in apparently ritual features suggest that Tash-k’irman-tepe can also be linked to such traditions. Both sites also have a rich array of fire features which can be linked to respect for, and veneration of, fire in a variety of forms. This paper discusses these features, how they might fit into the wider picture of pre-Sasanian Zoroastrian development, and their significance for a deeper understanding of the history of Ancient Chorasmia.
火是琐罗亚斯德教仪式和宗教传统的一个内在方面。Akchakhan kala可以通过最近发现的描绘阿维斯坦神的壁画的证据,最终与前萨珊琐罗亚斯德教的实践联系在一起。在明显的仪式特征上有着密切的相似性,这表明塔什干节也可能与这些传统有关。这两个遗址都有丰富的火灾特征,这些特征可以与对各种形式的火灾的尊重和崇敬联系起来。本文讨论了这些特征,以及它们如何融入前萨珊琐罗亚斯德教发展的更广阔图景,以及它们对深入理解古代Chorasmia历史的意义。
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引用次数: 1
The Oxus Route toward the South 通往南方的奥克斯路线
IF 0.2 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2018-11-05 DOI: 10.1163/15700577-12341328
Michele Minardi
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引用次数: 2
Antique Samarkand or Afrasiab II and III 古代撒马尔罕或Afrasiab II和III
IF 0.2 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2018-11-05 DOI: 10.1163/15700577-12341337
B. Lyonnet
The article deals with the Antique period of the old Samarkand. Using the old data from the Soviet excavations and the new one coming from the French-Uzbek ones, it gives stratified data leading to a finer distinction of the pottery between periods IIA, IIB and III. Proposals for their absolute dating and interpretation are added.
这篇文章论述了古代撒马尔罕的古代时期。使用来自苏联发掘的旧数据和来自法国-乌兹别克斯坦发掘的新数据,它给出了分层数据,从而使陶器在IIA, IIB和III时期之间有了更精细的区分。对它们的绝对定年和解释提出了建议。
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引用次数: 3
Aux origines de la cartographie 制图学的起源
IF 0.2 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2018-11-05 DOI: 10.1163/15700577-12341326
C. Rapin
Apart from a few exceptions such as the Neo-Babylonian Map of the World exhibited in the British Museum, the first representations of the oecumene are traditionally attributed to Greek geographers. This study, however, tries to show that the earliest “realistic” cartographic vision of Asia goes back to the earlier administration of the Achaemenid Empire.The documents taken into account are the Achaemenid lists of countries published in various forms since the time of Darius I. The circular geographical order detected in their organization has indeed given rise to several cartographic reconstructions. The most complex list, that of the DNa inscription (from the funerary monument of Darius I at Naqsh-e Rustam), seems to enumerate the countries according to radial roads from the center of the empire. This scheme is however incompatible with that of other lists, like the earlier DB inscription of Bisutun, where some country sequences are reversed compared to DNa.Faced with these contradictions, I propose to reorganize the countries in a more “realistic” way within the limits of a discoid scheme divided into four quadrants (with a later annular peripheral belt), that may form a common cartographic system compatible with all the Achaemenid lists. This map was designed under Darius I, with a unique codified system of reading which allowed to transform it into lists of countries. This reading system can fit all the lists only if the map is oriented to the southwest (and not to the north as the Greek maps), thence the western-southwestern countries of the empire are positioned at the top of the map. In the earliest lists, according to this reading system, the enumeration started from the southwestern countries on the top of the map (types A and AB represented by DB and DPe), while later it started from the northeastern countries at the bottom of the map (type B lists mainly represented by DNa). The organization of the lists having a purely graphic origin, the variations between the maps reflect the expansion of the empire and do not seem to have been influenced by administrative or financial data.At the same time, this cartographical approach makes it possible to understand the other lists of countries whose logic of development is difficult to identify, such as the list on the statue of Darius at Susa and related documents like the Suez inscriptions and the texts defining the four corners of the empire (DPh and DH). It allows also to interpret certain later iconographic programs, such as the bas-reliefs of Persepolis (Apadana ramp, 100 Columns Hall and Tripylon), where the organization of peoples stems from a spatial organization, free from any ideological, administrative or economic background. The same approach may finally allow to decode the list in the later Xerxes’ Daiva-inscription (XPh), whose disorderly character has nothing to do with a change in the administrative organization of the empire, but could simply be explained by the fact that th
除了少数例外,如大英博物馆展出的新巴比伦世界地图,oecumene的第一批代表传统上被认为是希腊地理学家。然而,这项研究试图表明,亚洲最早的“现实主义”制图视野可以追溯到阿契美尼德帝国早期的管理时期。考虑到的文件是自大流士一世以来以各种形式出版的阿契美尼德国家名单。在他们的组织中发现的圆形地理秩序确实引发了几次地图重建。最复杂的列表是DNa铭文(来自Naqsh-e Rustam的大流士一世的随葬纪念碑),似乎是根据帝国中心的放射状道路列出的国家。然而,这一方案与其他列表的方案不兼容,比如比苏顿早期的DB铭文,其中一些国家序列与DNa相反。面对这些矛盾,我建议以更“现实”的方式重组国家,将其划分为四个象限的圆盘状方案(后面有一个环形外围带)的范围内,这可能形成一个与所有阿契美尼德列表兼容的通用制图系统。这张地图是大流士一世设计的,有一个独特的编码阅读系统,可以将其转换为国家列表。只有当地图指向西南(而不是像希腊地图那样指向北方),帝国的西南西部国家位于地图的顶部时,这种阅读系统才能适合所有列表。在最早的列表中,根据这种阅读系统,枚举从地图顶部的西南国家开始(以DB和DPe表示的A和AB型),而后来从地图底部的东北国家开始(主要以DNa表示的B型列表)。名单的组织纯粹是图形化的,地图之间的变化反映了帝国的扩张,似乎没有受到行政或财务数据的影响。同时,这种制图方法使我们能够理解其他发展逻辑难以确定的国家名单,例如苏萨大流士雕像上的名单和相关文件,如苏伊士铭文和定义帝国四个角落的文本(DPh和DH)。它还允许解释某些后来的肖像画程序,如波斯波利斯的浅浮雕(阿帕达纳坡道、100列大厅和特里普兰),在那里,人们的组织源于一个空间组织,没有任何意识形态、行政或经济背景。同样的方法可能最终可以解码后来薛西斯的戴瓦铭文(XPh)中的列表,其无序的特征与帝国行政组织的变化无关,但可以简单地解释为,在大流士统治后,官方编纂的原始地图阅读规则被遗忘了。这项研究将在即将发表的第二篇论文中展开,该论文将解释在大流士一世的领导下,赫卡泰乌斯可能是唯一一位有机会检查带有东部地区细节的圆形阿契美尼德地图副本的希腊地理学家。它还将展示这幅早期希腊地图在希罗多德之前是在什么情况下丢失的。直到亚历山大探险队,希腊人才能够重建一幅相对正确的中亚地图。然而,即使在那时,他们也未能确定亚历山大派往居住在“博斯普鲁斯海峡”的亚洲斯基泰人的大使德尔达斯到达的咸海,也未能找到本次波尔多座谈会的主题Chorasmia,这个国家以前在阿契美尼德之前的地图和大流士的地理中都有正确的位置。
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引用次数: 3
Some New Readings of Chorasmian Inscriptions on Silver Vessels and Their Relevance to the Chorasmian Era 银器杂剧铭文的新读及其与杂剧时代的关联
IF 0.2 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2018-11-05 DOI: 10.1163/15700577-12341333
P. Lurje
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引用次数: 3
Rulership and Sovereignty at Akchakhan-kala in Chorasmia Chorasmia Akchakhan-kala的统治和主权
IF 0.2 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2018-11-05 DOI: 10.1163/15700577-12341332
Fiona. Kidd
Starting from the fall of the Seleucid Empire, scholars have noted changes to the practice of kingship manifest in the emergence of what has been described as a ruler cult based on a blending of Iranian and Greek or Hellenistic practices. The mix of indigenous Iranian ideas of kingship and (“Zoroastrian”) religion with Greek and Hellenistic ideas is key to understanding the practice of Central Asian rulership after the arrival of Alexander the Great. Chorasmia has not traditionally been part of this conversation: here the issue of a post-Seleucid transformation of Iranian kingship is nuanced by the fact that Alexander never visited the region, and the remains of Hellenism are rather scant. Nevertheless, the most recent findings at the mid 1st century BC – mid 1st century AD Ceremonial Complex at Akchakhan-kala suggest new practices of rule also in this region. This paper examines these new ideas against the background of changing practices in kingship across eastern Iran, the Caucasus and Central Asia.
从塞琉古帝国的灭亡开始,学者们注意到王权实践的变化,体现在一种被描述为基于伊朗和希腊或希腊化实践混合的统治者崇拜的出现。伊朗本土的王权思想和(“琐罗亚斯德教”)宗教与希腊和希腊化思想的混合,是理解亚历山大大帝到来后中亚统治实践的关键。Chorasmia传统上并不是这个话题的一部分:在这里,后塞琉古时期伊朗王权的转变是微妙的,因为亚历山大从未访问过这个地区,希腊文化的遗迹也相当少。然而,在公元前1世纪中期至公元1世纪中期,在Akchakhan-kala的仪式建筑群的最新发现表明,该地区也有新的统治实践。本文在伊朗东部、高加索和中亚的王权实践变化的背景下考察了这些新思想。
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引用次数: 3
A General Revision of the Chronology of the Tagisken North Burial Ground 塔吉斯肯北墓地年代学的总修
IF 0.2 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2018-11-05 DOI: 10.1163/15700577-12341334
G. Bonora
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引用次数: 1
Storage Practices in the Merv and Serakhs Oases of the Partho-Sasanian Period 帕托-萨珊时期Merv和Serakhs绿洲的储藏实践
IF 0.2 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2018-11-05 DOI: 10.1163/15700577-12341338
B. Kaim
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引用次数: 1
期刊
Ancient Civilizations from Scythia to Siberia
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