Assyria - World History, Greek Pedagogical Encyclopedia, Ekdotike Athenon
Assyria - World History, Greek Pedagogical Encyclopedia, Ekdotike Athenon
Ασσυρία - Παγκόσμια Ιστορία Εκδοτικής Αθηνών 1990
Ассирия - всемирная история, Греческая педагогическая энциклопедия, Экдотика Афинон
--------------------------
Κατεβάστε το άρθρο: / Download the article: / Скачать статью:
More Posts from S-afshar and Others
Mortuary temple of Hatshepshut at Deir el-Bahari.
History, Becoming, Morality, Spiritual Potency, Knowledge, Man and the Execrable Fallacy, which is considered "History"
Contents
I. There is no 'History'! It is a Pseudo-Concept.
II. 'History' is tantamount to Becoming
III. Writing and History
IV. History, Becoming, Human Actions, and Moral
V. Historiography as Sacred and as Unholy Action
VI. Every Historical Research and Study is an Moral Quest
VII. 'History' and Oral Tradition
VIII. All Writing Systems are Consequence of the Fall of Man
IX. The Moral Dimension of Historiography: History and Myth
X. Spiritual Sciences, Ontology, Knowledge, and Gnosiology
XI. The Academic Discipline of History: Nonexistent without Moral Targets
Ιστορία, Γίγνεσθαι, Ηθική, Ψυχική Ισχύς, Γνώση, Άνθρωπος & η Άθλια Απάτη που θεωρείται «Ιστορία»
Περιεχόμενα
Ι. Δεν υπάρχει 'Ιστορία'! Είναι μία Ψευδο-έννοια.
ΙΙ. 'Ιστορία' είναι το Γίγνεσθαι
ΙΙΙ. Γραφή και Ιστορία
IV. Ιστορία, Γίγνεσθαι, Ανθρώπινες Πράξεις, και Ηθική
V. Ιστοριογραφία ως Ιερή και ως Ανίερη Πράξη
VI. Κάθε Ιστορική Έρευνα και Μελέτη είναι μία Ηθική Αναζήτηση
VII. 'Ιστορία' και Προφορική Παράδοση
VIII. Όλες οι Γραφές είναι Συνάρτηση της Πτώσης του Ανθρώπου
ΙΧ. Ηθική Διάσταση της Ιστοριογραφίας: Ιστορία και Μύθος
Χ. Ψυχικές Επιστήμες, Οντολογία, Γνώση και Γνωσιολογία
ΧΙ. Επιστήμη της Ιστορίας: Ανύπαρκτη χωρίς Ηθικούς Στόχους
=============
Τοιχογραφία από το ακριβές αντίγραφο του ταφικού θαλάμου του Τούθμωση Γ’ το οποίο φιλοτεχνήθηκε στο Μουσείο του Μπόλτον της Αγγλίας (Bolton Museum Egyptology). Όμως, το εντυπωσιακό σε υλικό επίπεδο επίτευγμα σε τίποτα δεν βοηθάει τον επισκέπτη πέραν ενός πρώτου εντυπωσιασμού. Έτσι, ο επισκέπτης ή ακόμη και ο φοιτητής ή ο μελετητής του κειμένου και των αναπαραστάσεων μένει με την εντύπωση ότι έχουμε να κάνουμε με απλές αντιγραφές από ιερά βιβλία, όπως το Αμντουάτ, και με επαναληπτικές καταγραφές κειμένων σχετικά με τις δοκιμασίες των Δώδεκα Ωρών τις οποίες θα διερχόταν η ψυχή του Τούθμωση Γ' αμέσως μετά τον αποχωρισμό της από το σώμα του. Όμως δεν είναι καθόλου έτσι! Όλα τα αναγραφόμενα κείμενα δεν είναι ακριβώς τα ίδια πουθενά. Ουσιαστικά, στην κάθε περίσταση, είναι προσαρμογές στο τι κατ'ευχήν παρακαλούσαν να συμβεί κατά τις δοκιμασίες της ψυχής ενός εκάστου μεταστάντος οι αρχιερείς, μύστες και γραφείς, οι οποίοι συνεργάζονταν κατά την προετοιμασία του τάφου (ενόσω ακόμη ζούσε ο Φαραώ). Και οι απεικονίσεις δεν παρουσιάζουν μόνον θεϊκές υποστάσεις και όντα εκ των προτέρων γνωστά αλλά συχνά πολλές πρότερον άγνωστες υποστάσεις, οι οποίες ανά τάφο (: ανά περίσταση) μπορεί να εμφανίζονται για μία μόνον φορά. Οπότε, ένα κεντρικό ερώτημα είναι:
- Ποιος έγραψε την Ιστορία της προπαρασκευής ενός εκάστου φαραωνικού τάφου και ποιος έγραψε την Ιστορία όλων των ψυχικών όντων τα οποία αναφέρθηκαν σε κείμενα πυραμίδων, ταφων και σαρκοφάγων;
Ουσιαστικά, κάθε άλλη «Ιστορία» είναι, ως βέβηλη, άχρηστη.
============
Κατεβάστε το κείμενο σε PDF:
Οι Σάχηδες του Σιρβάν (Σιρβάν-σαχ) και το Ανάκτορό τους στο Μπακού του Αζερμπαϊτζάν
The Shahs of Shirvan (Shirvanshahs) and their Palace in Baku, Azerbaijan
ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”
Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 2η Σεπτεμβρίου 2019.
Ο κ. Μπαϋρακτάρης αναπαράγει τμήμα διάλεξής μου στο Πεκίνο τον Ιανουάριο του 2018 για τα υπαρκτά και τα ανύπαρκτα έθνη του Καυκάσου, την ιστορική συνέχεια πολιτισμικής παράδοσης, την ιστορική ασυνέχεια ορισμένων διεκδικήσεων, καθώς και την σωστή κινεζική πολιτική στον Καύκασο. Στο σημείο αυτό, η ιστορική συνέχεια της προϊσλαμικής Ατροπατηνής στο ισλαμικό Αζερμπαϊτζάν καθιστά ταυτόχρονα το Αζερμπαϊτζάν "Ιράν" και το Ιράν "περιφέρεια του Αζερμπαϊτζάν".
---------------------
https://greeksoftheorient.wordpress.com/2019/09/02/οι-σάχηδες-του-σιρβάν-σιρβάν-σαχ-και-τ/ ================
Οι Ρωμιοί της Ανατολής – Greeks of the Orient
Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία
Η περιοχή του Σιρβάν είναι το κέντρο του σημερινού Αζερμπαϊτζάν και ονομαζόταν έτσι από τα προϊσλαμικά χρόνια, όταν ο όλος χώρος του Αζερμπαϊτζάν και του βορειοδυτικού Ιράν ονομαζόταν Αδουρμπαταγάν, λέξη από την οποία προέρχεται η ονομασία του σύγχρονου κράτους και η οποία αποδόθηκε στα αρχαία ελληνικά ως Ατροπατηνή.
Το Σιρβάν βρισκόταν στα βόρεια όρια του ιρανικού κράτους και, όταν αυτό βρισκόταν σε κατάσταση παρακμής, αδυναμίας και προβλημάτων, συχνά ντόπιοι Ατροπατηνοί ηγεμόνες σχημάτιζαν μια ανεξάρτητη τοπική αρχή. Συνεπώς, ο τίτλος ‘Σάχηδες του Σιρβάν’ ανάγεται ήδη σε προϊσλαμικά χρόνια και μουσουλμάνοι ιστορικοί μας πληροφορούν ότι ένας ‘Σάχης του Σιρβάν’ προσπάθησε να ανακόψει εκεί τα επελαύνοντα ισλαμικά στρατεύματα τα οποία στα μισά του 7ου αιώνα έφθασαν και εκεί, όταν κατέρρευσε το σασανιδικό Ιράν. Το γιατί είχε το Σιρβάν γίνει ανεξάρτητο βασίλειο σε χρονιές όπως 630 ή 650 μπορούμε να καταλάβουμε πολύ εύκολα.
Οι συνεχείς εξουθενωτικοί πόλεμοι Ρωμανίας και Ιράν (601-628), και η αντεπίθεση του Ηράκλειου με σκοπό να αποσπάσει τον Τίμιο Σταυρό από τον Χοσρόη Β’ και να εκδιώξει τους Ιρανούς από την Αίγυπτο και την Συρο-Παλαιστίνη είχαν ήδη ολότελα εξαντλήσει και τις δύο αυτοκρατορίες πριν εμφανιστούν στον ορίζοντα τα στρατεύματα του Ισλάμ.
Το Ανάκτορο των Σάχηδων του Σιρβάν στο Μπακού
Το Σιρβάν καταλήφθηκε από τα ισλαμικά στρατεύματα (που πολεμούσαν υπό τις διαταγές του Σαλμάν ιμπν Ράμπια αλ Μπαχίλι) και μάλιστα αυτά έφθασαν βορειώτερα στον Καύκασο, αλλά στην τεράστια περιοχή που έλεγχε πρώτα το ομεϋαδικό και μετά το 750 το αβασιδικό χαλιφάτο, από την βορειοδυτική Αφρική μέχρι την Κίνα και την Ινδια, το Σιρβάν ήταν και πάλι ένα είδος περιθωρίου: δεν ήταν ούτε καν ένα σημαντικό σύνορο επειδή μετά το Σιρβάν δεν υπήρχε ένα μεγάλο αντίπαλο κράτος.
Αντίθετα, αυτό συνέβαινε ήδη σε άλλες περιοχές όπως στην Ανατολία (Ρωμανία), την Κεντρική Ασία (Κίνα), την Κοιλάδα του Ινδού (το κράτος του Χάρσα), και την Αίγυπτο (χριστιανική Νοβατία και Μακουρία).
Έτσι, αφού το Σιρβάν διοικήθηκε από μια σειρά διαδοχικών απεσταλμένων των χαλίφηδων (όπως για παράδειγμα, στα χρόνια του Αβασίδη Χαλίφη Χαρούν αλ Ρασίντ, ο Γιαζίντ ιμπν Μαζιάντ αλ Σαϋμπάνι: https://en.wikipedia.org/wiki/Yazid_ibn_Mazyad_al-Shaybani), από τις αρχές του 9ου αιώνα οι απόγονοι του Γιαζίντ ιμπν Μαζιάντ αλ Σαϋμπάνι δημιούργησαν μια τοπική δυναστεία (γνωστή ως Γιαζιντίδες – άσχετοι από τους Γιαζιντί) που ανεγνώριζε την χαλιφατική αρχή της Βαγδάτης.
Ανατολική Μικρά Ασία, Βόρεια Μεσοποταμία, ΒΔ Ιράν και Καύκασος από το 1100 στο 1300
Μετά την αρχή της αβασιδικής παρακμής όμως, στο δεύτερο μισό του 9ου αιώνα, ο εγγονός του Γιαζίντ ιμπν Μαζιάντ αλ Σαϋμπάνι διεκήρυξε την ανεξαρτησία του από το χαλιφάτο της Βαγδάτης και έλαβε εκνέου τον ιστορικό τίτλο του Σάχη του Σιρβάν. Ο Χάυθαμ ιμπν Χάλεντ (https://en.wikipedia.org/wiki/Haytham_ibn_Khalid) ήταν λοιπόν ο πρώτος από τους μουσουλμάνους Σάχηδες του Σιρβάν.
Γι’ αυτούς χρησιμοποιούνται σήμερα πολλά ονόματα που μπορεί να μπερδέψουν ένα μη ειδικό: Μαζιαντίδες (Mazyadids), Σαϋμπανίδες (Shaybanids), ή όπως προανέφερα Γιαζιντίδες (Yazidids). Αλλά εύκολα μπορείτε να προσέξετε ότι όλα αυτά αποτελούν απλώς διαφορετικές επιλογές συγχρόνων δυτικών ισλαμολόγων και ιστορικών από τα διάφορα ονόματα του ίδιου προσώπου: του Γιαζίντ ιμπν Μαζιάντ αλ Σαϋμπάνι (https://en.wikipedia.org/wiki/Yazid_ibn_Mazyad_al-Shaybani).
Το Ανάκτορο των Σάχηδων του Σιρβάν κτίσθηκε τον 15ο αιώνα όταν οι Σάχηδες του Σιρβάν μετέφεραν την πρωτεύουσά τους από την Σεμάχα (βόρειο Αζερμπαϊτζάν) που είχε καταστραφεί από σεισμούς στο Μπακού. Σχέδιο από: Ismayil Mammad
Αν και αραβικής καταγωγής ως δυναστεία, οι μουσουλμάνοι Σάχηδες του Σιρβάν βρέθηκαν σε ένα κοινωνικό-πολιτισμικό πλαίσιο Αζέρων, Ιρανών και Τουρανών και σταδιακά εξιρανίσθηκαν έντονα κι άρχισαν να παίρνουν ονόματα βασιλέων και ηρώων από το ιρανικό-τουρανικό έπος Σαχναμέ του οποίου η πιο μνημειώδης και πιο θρυλική καταγραφή ήταν αυτή του Φερντοουσί. Έτσι λοιπόν αρχής γενομένης από τον Γιαζίντ Β’ του Σιρβάν (ο οποίος βασίλευσε στην περίοδο 991-1027), οι μουσουλμάνοι Σάχηδες του Σιρβάν είθισται να αποκαλούνται και ως Κασρανίδες (https://en.wikipedia.org/wiki/Kasranids), επωνυμία που παραπέμπει σε ιρανικά βασιλικά ονόματα επικού και μυθικού χαρακτήρα. Αλλά πρόκειται για την ίδια πάντοτε δυναστεία.
Διακοσμήσεις με αραβουργήματα
Στην συνέχεια, οι μουσουλμάνοι Σάχηδες του Σιρβάν περιήλθαν διαδοχικά σε καθεστώς υποτέλειας προς τους Σελτζούκους, τους Μπαγκρατίδες της Γεωργίας (https://en.wikipedia.org/wiki/Bagrationi_dynasty), τους Τουρανούς Κιπτσάκ (Kipchak) Ελντιγκουζίδες (https://en.wikipedia.org/wiki/Eldiguzids), και τους Μογγόλους Τιμουρίδες.
Όμως η σύγκρουσή τους με τον Τουρκμένο Σεΐχη Τζουνέιντ, αρχηγό του τουρκμενικού αιρετικού τάγματος των Σούφι στην περίοδο 1447-1460 (https://en.wikipedia.org/wiki/Shaykh_Junayd), και ο θάνατος του εν λόγω σεΐχη στην μάχη του Χατσμάς (αζερ. Xaçmaz – αγγλ. Khachmaz) δημιούργησαν ένα τρομερό προηγούμενο.
Το μυστικό στρατιωτικό τάγμα των Κιζιλμπάσηδων (το οποίο οργανώθηκε ως στρατιωτική υποστήριξη του μυστικιστικού τάγματος των Σούφι από τον γιο του Σεΐχη Τζουνέιντ, Σεΐχη Χαϋντάρ (https://en.wikipedia.org/wiki/Shaykh_Haydar), διατήρησε έντονη μνησικακία προς τους Σάχηδες του Σιρβάν, μια σειρά καταστροφικών πολέμων στην ευρύτερη περιοχή του Καυκάσου επακολούθησε κατά την περίοδο 1460-1488, και τελικά και ο Σεΐχης Χαϋντάρ βρήκε και αυτός οικτρό τέλος μαζί με όλους τους στρατιώτες του στην μάχη του Ταμπασαράν (σήμερα στο Νταγεστάν), όπου αντιμετώπισε συνασπισμένους τους Σάχηδες του Σιρβάν και τους Ακκουγιουλού (Τουρκμένους Ασπροπροβατάδες).
Και τελικά το 1500-1501, ο εγγονός του Σεΐχη Τζουνέιντ και γιος του Σεΐχη Χαϋντάρ, Ισμαήλ, επήρε εκδίκηση καταλαμβάνοντας το Σιρβάν και σκοτώνοντας τον Φαρούχ Γιασάρ, τελευταίο Σάχη του Σιρβάν, και την φρουρά του. Επακολούθησε μια βίαιη επιβολή σιιτικών δογμάτων στον τοπικό πληθυσμό και μια απίστευτη τυραννία ως εκδίκηση για την στάση των Σάχηδων του Σιρβάν εναντίον των Σιιτών, των Σούφι και των Κιζιλμπάσηδων. Ο Ισμαήλ Α’ ανέτρεψε και το κράτος των Ακκουγιουλού ιδρύοντας την σαφεβιδική (σουφική) δυναστεία του Ιράν.
Η μάχη του Σάχη Ισμαήλ Α’ με τον Φαρούχ Γιασάρ, τελευταίο Σάχη του Σιρβάν από σμικρογραφία ιρανικού σαφεβιδικού χειρογράφου (1501)
Μόνον η νίκη του Σουλτάνου Σελίμ Α’ το 1514 στο Τσαλντιράν εμπόδισε το κιζιλμπάσικο τσουνάμι να καταλάβει όλη την επικράτεια του Ισλάμ.
Η δυναστεία των Σάχηδων του Σιρβάν μετά από 640 χρόνια πήρε έτσι ένα τέλος, αλλά έμειναν κορυφαίες δημιουργίες στον τομέα της ισλαμικής τέχνης και αρχιτεκτονικής να μας θυμίζουν την προσφορά της.
Μερικοί από τους μεγαλύτερους επικούς ποιητές, πανσόφους επιστήμονες, και σημαντικώτερους μυστικιστές των ισλαμικών χρόνων, ο Νεζαμί Γκαντζεβί, ο Αφζαλεντίν Χακανί (https://en.wikipedia.org/wiki/Khaqani) και ο Τζαμάλ Χαλίλ Σιρβανί (https://en.wikipedia.org/wiki/Nozhat_al-Majales) έζησαν στο Σιρβάν και οι απαγγελίες τους ακούστηκαν στο ανάκτορο των Σάχηδων του Σιρβάν.
Όμως το τέλος της δυναστείας του Σιρβάν άφησε μέχρι τις μέρες μας μια βραδυφλεγή βόμβα, πολύ καλά κρυμμένη, που κανένας δεν ξέρει σε ποιο βαθμό μας απειλεί όλους ακόμη και σήμερα με ένα απίστευτο αιματοκύλισμα.
Πολλοί προσπάθησαν σε διαφορετικές στιγμές να απενεργοποιήσουνν αυτή την βόμβα και να εξαφανίσουν την απειλή. Ωστόσο και αυτοί στην προσπάθειά τους έχυσαν πολύ αίμα που ακόμη και σήμερα παίζει ένα σημαντικό ρόλο. Η καλά κρυμμένη αυτή απειλή κι ανθρώπινη βόμβα έχει ένα όνομα που θα έπρεπε να κάνει την Ανθρωπότητα να τρέμει:
– Κιζιλμπάσηδες!
Αυτοί είναι οι κυρίαρχοι της αέναης υπομονής και της ατέρμονος προσμονής. Και αν και υπάρχουν πολλές ενδείξεις για τις δραστηριότητές τους, κανένας δεν μπορεί σήμερα να πει αν όντως υπάρχουν και αν διατηρούν την δύναμη που φημίζονταν να έχουν. Για το θέμα μπορούμε να βρούμε μόνον νύξεις κι υπαινιγμούς.
Σ’ αυτό ωστόσο θα επανέλθω. Στην συνέχεια μπορείτε να δείτε ένα βίντεο-ξενάγηση στο Ανάκτορο των Σάχηδων του Σιρβάν και να διαβάσετε σχετικά με τα εκεί μνημεία, την πόλη και την δυναστεία που αποτελεί την ραχοκοκκαλιά της Ισλαμικής Ιστορίας του Αζερμπαϊτζάν. Επιπλέον συνδέσμους θα βρείτε στο τέλος.
Δείτε το βίντεο:
Дворец ширваншахов – Shirvanshahs Palace, Baku – Ανάκτορο των Σάχηδων του Σιρβάν
https://www.ok.ru/video/1495285893741
Περισσότερα:
Дворец ширваншахов (азерб. Şirvanşahlar sarayı) — бывшая резиденция ширваншахов (правителей Ширвана), расположенная в столице Азербайджана, городе Баку.
Образует комплекс, куда помимо самого дворца также входят дворик Диван-хане, усыпальница ширваншахов, дворцовая мечеть 1441 года с минаретом, баня и мавзолей придворного учёного Сейида Яхья Бакуви. Дворцовый комплекс был построен в период с XIII[3] по XVI век (некоторые здания, как и сам дворец, были построены в начале XV века при ширваншахе Халил-улле I). Постройка дворца была связана с переносом столицы государства Ширваншахов из Шемахи в Баку.
Несмотря на то, что основные постройки ансамбля строились разновременно, дворцовый комплекс производит целостное художественное впечатление. Строители ансамбля опирались на вековые традиции ширвано-апшеронской архитектурной школы. Создав чёткие кубические и многогранные архитектурные объёмы, они украсили стены богатейшим резным узором, что свидетельствует о том, что создатели дворца прекрасно владели мастерством каменной кладки. Каждый из зодчих благодаря традиции и художественному вкусу воспринял архитектурный замысел своего предшественника, творчески развил и обогатил его. Разновременные постройки связаны как единством масштабов, так и ритмом и соразмерностью основных архитектурных форм — кубических объёмов зданий, куполов, порталов.
В 1964 году дворцовый комплекс был объявлен музеем-заповедником и взят под охрану государства. В 2000 году уникальный архитектурный и культурный ансамбль, наряду с обнесённой крепостными стенами исторической частью города и Девичьей башней, был включён в список Всемирного наследия ЮНЕСКО. Дворец Ширваншахов и сегодня считается одной из жемчужин архитектуры Азербайджана.
Δείτε το βίντεο:
Palace of the Shirvanshahs – Şirvanşahlar Sarayı – Дворец ширваншахов
https://vk.com/video434648441_456240287
Περισσότερα:
The Palace of the Shirvanshahs (Azerbaijani: Şirvanşahlar Sarayı, Persian: کاخ شروانشاهان) is a 15th-century palace built by the Shirvanshahs and described by UNESCO as “one of the pearls of Azerbaijan’s architecture”. It is located in the Inner City of Baku, Azerbaijan and, together with the Maiden Tower, forms an ensemble of historic monuments inscribed under the UNESCO World Heritage List of Historical Monuments. The complex contains the main building of the palace, Divanhane, the burial-vaults, the shah’s mosque with a minaret, Seyid Yahya Bakuvi’s mausoleum (the so-called “mausoleum of the dervish”), south of the palace, a portal in the east, Murad’s gate, a reservoir and the remnants of a bath house. Earlier, there was an ancient mosque, next to the mausoleum. There are still ruins of the bath and the lamb, belong to the west of the tomb.
In the past, the palace was surrounded by a wall with towers and, thus, served as the inner stronghold of the Baku fortress. Despite the fact that at the present time no traces of this wall have survived on the surface, as early as the 1920s, the remains of apparently the foundations of the tower and the part of the wall connected with it could be distinguished in the north-eastern side of the palace.
There are no inscriptions survived on the palace itself. Therefore, the time of its construction is determined by the dates in the inscriptions on the architectural monuments, which refer to the complex of the palace. Such two inscriptions were completely preserved only on the tomb and minaret of the Shah’s mosque. There is a name of the ruler who ordered to establish these buildings in both inscriptions is the – Shirvan Khalil I (years of rule 1417–1462). As time of construction – 839 (1435/36) was marked on the tomb, 845 (1441/42) on the minaret of the Shah’s mosque.
The burial vault, the palace and the mosque are built of the same material, the grating and masonry of the stone are the same.
The plan of the palace
The Palace
Divan-khana
Seyid Mausoleum Yahya Bakuvi
The place of the destroyed Kei-Kubad mosque
The Eastern portal
The Palace Mosque
The Shrine
Place of bath
Ovdan
Δείτε το βίντεο:
Το Ανάκτορο των Σάχηδων του Σιρβάν (Σιρβάν-σαχ), Μπακού – Αζερμπαϊτζάν
Περισσότερα:
Τα ανάκτορα των Σιρβανσάχ (αζερικά: Şirvanşahlar Sarayı) είναι ανάκτορο κατασκευασμένο στο Μπακού, Αζερμπαϊτζάν, τον 13ο έως 16ο αιώνα.
Το ανάκτορο κατασκευάστηκε από τη δυναστεία των Σιρβανσάχ κατά τη διάρκεια της βασιλείας του Χαλίλ-Ουλλάχ, όταν η πρωτεύουσα μετακινήθηκε από τη Σαμάχι στο Μπακού.
Το ανάκτορο αποτελεί αρχιτεκτονικά συγκρότημα με το περίπτερο Ντιβανχανά, το ιερό των Σιρβανσάχ, το τζαμί του παλατιού, χτισμένο το 1441, μαζί με το μιναρέ του, τα λουτρά και το μαυσωλείο.
Το 1964, το ανάκτορο ανακηρύχθηκε μουσείο-μνημείο και τέθηκε υπό κρατική προστασία.
Το 2000 ανακηρύχθηκε μνημείο παγκόσμιας κληρονομιάς από τη UNESCO μαζί με την παλιά πόλη του Μπακού και τον Παρθένο Πύργο.
Παρά το γεγονός ότι το συγκρότημα κατασκευάστηκε σε διαφορετικές χρονικές περιόδους, το συγκρότημα δίνει ομοιόμορφη εντύπωση, βασισμένη στην αρχιτεκτονικό σχολή του Σιρβάν-Αμπσερόν.
Με τη δημιουργία κυβικών και με πολλές προσόψεις αρχιτεκτονικών όγκων, οι τοίχοι είναι διακοσμημένοι με ανάγλυφα μοτίβα.
Κάθε αρχιτέκτονας, εξαιτίας των παραδόσεων και της αισθητικής που χρησιμοποιήθηκε από τους προκατόχους του, τον ανέπτυξε και τον εμπλούτισε δημιουργικά, με αποτέλεσμα τα επιμέρους κτίσματα να έχουν δημιουργούν την αίσθηση της ενότητας, ρυθμού και αναλογίας των βασικών αρχιτεκτονικών μορφών, δηλαδή του κυβικού όγκου των κτιρίων, των θόλων και των πυλών.
Με την κατάκτηση του Μπακού από τους Σαφαβίδες το 1501, το παλάτι λεηλατήθηκε.
Όλοι οι θησαυροί των Σιρβανσάχ, όπλα, πανοπλίες, κοσμήματα, χαλιά, μπροκάρ, σπάνια βιβλία από τη βιβλιοθήκης του παλατιού, πιάτα από ασήμι και χρυσό, μεταφέρθηκαν από τους Σαφαβίδες στη Ταμπρίζ.
Αλλά μετά την μάχη του Τσαλντιράν το 1514 μεταξύ του στρατού του σουλτάνου της Οθωμανικής Αυτοκρατορίας Σελίμ Α΄ και τους Σαφαβίδες, η οποία έληξε με ήττα των δεύτερων, οι Τούρκοι πήραν τον θησαυρό των Σιρβανσάχ ως λάφυρα.
Σήμερα βρίσκονται στις συλλογές μουσείων της Τουρκίας, του Ιράν, της Βρετανίας, της Γαλλίας, της Ρωσίας, της Ουγγαρίας.
Μερικά χαλιά του ανακτόρου φυλάσσονται στο μουσείο Βικτώριας και Αλβέρτου του Λονδίνου και τα αρχαία βιβλία φυλάσσονται σε αποθετήρια βιβλίων στην Τεχεράνη, το Βατικανό και την Αγία Πετρούπολη.
========================
Διαβάστε:
The Shirvanshah Palace
The Splendor of the Middle Ages
No tour of Baku’s Ichari Shahar (Inner City) would be complete without a stop at the 15th-century Shirvanshah complex. The Shirvanshahs ruled the state of Shirvan in northern Azerbaijan from the 6th to the 16th centuries. Their attention first shifted to Baku in the 12th century, when Shirvanshah Manuchehr III ordered that the city be surrounded with walls. In 1191, after a devastating earthquake destroyed the capital city of Shamakhi, the residence of the Shirvanshahs was moved to Baku, and the foundation of the Shirvanshah complex was laid. This complex, built on the highest point of Ichari Shahar, remains as one of the most striking monuments of medieval Azerbaijani architecture.
Το Ντιβάν-χανέ
Much of the construction was done in the 15th century, during the reign of Khalilullah I and his son Farrukh Yassar in 1435-1442.
An Egyptian historian named as-Suyuti described the father in superlative terms: “He was the most honored among rulers, the most pious, worthy and just. He was the last of the great Muslim rulers. He ruled the Shirvan and Shamakhi kingdoms for 50 years. He died in 1465, when he was about 100 years old, but he had good eyes and excellent health.”
The buildings that belong to the complex include what may have been living quarters, a mosque, the octagonal-shaped Divankhana (Royal Assembly), a tomb for royal family members, the mausoleum of Seyid Yahya Bakuvi (a famous astronomer of the time) and a bathhouse.
All of these buildings except for the living premises and bathhouse are fairly well preserved. The Shirvanshah complex itself is currently under reconstruction. It has 27 rooms on the first floor and 25 on the second.
Like so many other old buildings in Baku, the real function of the Shirvanshah complex is still under investigation. Though commonly described as a palace, some experts question this. The complex simply doesn’t have the royal grandeur and huge spaces normally associated with a palace; for instance, there are no grand entrances for receiving guests or huge royal bedrooms. Most of the rooms seem more suitable for small offices or monks’ living quarters.
Divankhana
This unique building, located on the upper level of the grounds, takes on the shape of an octagonal pavilion. The filigree portal entrance is elaborately worked in limestone.
The central inscription with the date of the Assembly’s construction and the name of the architect may have been removed after Shah Ismayil Khatai (famous king from Southern Azerbaijan) conquered Baku in 1501.
However, there are two very interesting hexagonal medallions on either side of the entrance. Each consists of six rhombuses with very unusual patterns carved in stone. Each elaborate design includes the fundamental tenets of the Shiite faith: “There is no other God but God. Mohammad is his prophet. Ali is the head of the believers.” In several rhombuses, the word “Allah” (God) is hewn in reverse so that it can be read in a mirror. It seems looking-glass reflection carvings were quite common in the Oriental world at that time.
Scholars believe that the Divankhana was a mausoleum meant for, or perhaps even used for, Khalilullah I. Its rotunda resembles those found in the mausoleums of Bayandur and Mama-Khatun in Turkey. Also, the small room that precedes the main octagonal hall is a common feature in mausoleums of Shirvan.
The Royal Tomb
This building is located in the lower level of the grounds and is known as the Turba (burial vault). An inscription dates the vault to 1435-1436 and says that Khalilullah I built it for his mother Bika khanim and his son Farrukh Yamin. His mother died in 1435 and his son died in 1442, at the age of seven. Ten more tombs were discovered later on; these may have belonged to other members of the Shah’s family, including two more sons who died during his own lifetime.
The entrance to the tomb is decorated with stalactite carvings in limestone. One of the most interesting features of this portal is the two drop-shaped medallions on either side of the Koranic inscription. At first, they seem to be only decorative.
The Turba is one of the few areas in the Shirvanshah complex where we actually know the name of the architect who built the structure. In the portal of the burial vault, the name “Me’mar (architect) Ali” is carved into the design, but in reverse, as if reflected in a mirror.
Some scholars suggest that if the Shah had discovered that his architect inscribed his own name in a higher position than the Shah’s, he would have been severely punished. The mirror effect was introduced so that he could leave his name for posterity.
Remnants of History
Another important section of the grounds is the mosque. According to complicated inscriptions on its minaret, Khalilullah I ordered its construction in 1441. This minaret is 22 meters in height (approximately 66 feet). Key Gubad Mosque, which is just a few meters outside the complex, was built in the 13th century. It was destroyed in 1918 in a fire; only the bases of its walls and columns remain. Nearby is the 15th-century Mausoleum, which is said to be the burial place of court astronomer Seyid Yahya Bakuvi.
Murad’s Gate was a later addition to the complex. An inscription on the gate tells that it was built by a Baku citizen named Baba Rajab during the rule of Turkish sultan Murad III in 1586. It apparently served as a gateway to a building, but it is not known what kind of building it was or even if it ever existed.
In the 19th century, the complex was used as an arms depot. Walls were added around its perimeter, with narrow slits hewn out of the rock so that weapons could be fired from them. These anachronistic details don’t bear much connection to the Shirvanshahs, but they do hint at how the buildings have managed to survive the political vicissitudes brought on by history.
Visitors to the Shirvanshah complex can also see some of the carved stones from the friezes that were brought up from the ruined Sabayil fortress that lies submerged underwater off Baku’s shore. The stones, which now rest in the courtyard, have carved writing that records the genealogy of the Shirvanshahs.
The complex was designated as a historical site in 1920, and reconstruction has continued off and on ever since that time. According to Sevda Dadashova, Director, restoration is currently progressing, though much slower than desired because of a lack of funding.
https://www.azer.com/aiweb/categories/magazine/82_folder/82_articles/82_shirvanshah.html
========================
The Palace of the Shirvanshahs
by Kamil Ibrahimov
Baku’s Old City is a treasure trove of Azerbaijani history. Its stone buildings and mazy streets hold secrets that have still to be discovered. A masterpiece of Old City architecture, rich in history but with questions still unanswered, is the medieval residence of the rulers of Shirvan, the Shirvanshahs´ Palace.
The State of Shirvan
The state of Shirvan was formed in 861 and became the longest-surviving state in northern Azerbaijan. The first dynasty of the state of Shirvan was the Mazyadi dynasty (861-1027), founded by Mahammad ibn Yezid, an Arab vicegerent who lived in Shamakhi.
In the 10th century, the Shirvanshahs took Derbent, now in the Russian Federation. Under the Mazyadis, the state of the Shirvanshahs stretched from Derbent to the Kur River. The capital of this state was the town of Shamakhi.
In the first half of the 11th century, the Mazyadi dynasty was replaced by the Kasrani dynasty (1028-1382). The state of Shirvan flourished under the Shirvanshahs, Manuchehr III and his son Akhsitan. The last ruler in this dynasty was Hushang. His reign was unpopular and Hushang was killed in a rebellion.
The Kasrani dynasty was later replaced by the Derbendi dynasty (1382-1538), founded by Ibrahim I (1382-1417). Ibrahim I was a well-known but bankrupt feudal ruler from Shaki. His ancestors had been rulers in Derbent, hence the dynasty´s name. Ibrahim was a wise and peace-loving ruler and for some time managed to protect Shirvan from invasion.
To prevent the country´s destruction by Timur (Tamerlane), Ibrahim I took gifts to Timur´s headquarters and obtained internal independence for Shirvan. Ibrahim I failed to unite all Azerbaijani lands under his rule, but he did manage to make Shirvan a strong and independent state.
Baku becomes capital of Shirvan
The 15th century was a period of economic and cultural revival for Shirvan. Since this was a time of peace in Shirvan, major progress was made in the arts, architecture and trade. Shamakhi remained the capital of Shirvan at the start of the century, but an earthquake and constant attacks by the Kipchaks, a Turkic people, led the capital to be moved to Baku.
The city of Baku was the capital of the country during the rule of the Shirvanshahs Khalilullah I (1417-62) and his son Farrukh Yasar (1462-1500).
While tension continued in Shamakhi, Baku developed in a relatively quiet environment. It is known that strong fortress walls were built in Baku as early as the 12th century. After the capital was moved to Baku, the Palace of the Shirvanshahs was erected at the highest point of the city, in what had been one of the most densely populated areas. The palace complex consists of nine buildings – the palace itself, the Courtroom, the Dervish´s Tomb, the Eastern Gate, the Shah Mosque, the Keygubad Mosque, the palace tomb, the bathhouse and the reservoir.
The buildings of the complex are located in three courtyards that are on different levels, 5.6 metres above one another. Since the palace is built on uneven ground, it does not have an orderly architectural plan. The entire complex is constructed from limestone. Of all the buildings, the palace itself has suffered the most wear and tear over the years. The palace was looted in 1500 after Farrukh Yasar was killed in fighting between the Shirvanshahs and the Safavids. As the Iranian and Ottoman empires vied for power in the South Caucasus, the state of Shirvan, on the crossing-point of various caravan routes, suffered frequent attacks. Consequently, the palace was badly damaged many times. Proof of this is the Murad Gate which was built during Ottoman rule.
What is now Azerbaijan was occupied by Russia on 10 February 1828. The Shirvanshahs´ Palace became the Russian military headquarters and many palace buildings were destroyed. In 1954, the Complex of the Palace of the Shirvanshahs was made a State Historic-Architectural Reserve and Museum. In 1960, the authorities of the Soviet republic decided to promote the palace as an architectural monument.
The Palace Building
The palace is a two-storey building in an irregular, rectangular shape. In order to provide better illumination of the palace, the south-eastern part of the building was constructed on different levels. Initially there were 52 rooms in the palace, of which 27 were on the ground floor and 25 on the first floor. The shah and his family lived on the upper floor, while servants and others lived on the lower floor.
The Tomb Built by Shirvanshah Farrukh Yasar (also known as the Courtroom or Divankhana)
Shirvanshah Farrukh Yasar had the tomb constructed in the upper courtyard of the palace complex. Its north side and one of its corners adjoin the residential building. The tomb consists of an octagonal rotunda, completed with a dodecagonal dome. Its octagonal hall is surrounded by an open balcony or portico. The balcony is edged with nine columns which still have their original capitals. The rotunda stands in a small courtyard which also has an open balcony running around its edge. The balcony´s columns and arches are the same shape as those of the rotunda. The outer side of the columns has a stone with the image of a dove, the symbol of freedom, and two stone chutes to drain water away. Some researchers believe that this building was used for official receptions and trials and call it the Courtroom. The architectural work in the tomb was not completed. The tomb is considered one of the finest examples of medieval architecture, not only in Azerbaijan but in the whole Middle East.
The Dervish´s Tomb
The Dervish´s Tomb is located in the southern part of the middle courtyard. Some historians maintain that it is the tomb of Seyid Yahya Bakuvi, who was a royal scholar and astronomer under Khalilullah I.
Other historians say that all the buildings in the lower courtyard of the palace, including the Dervish´s Tomb, are part of a complex where dervishes lived, but there is little evidence for this.
The Keygubad Mosque
Now in ruins, the Keygubad Mosque was a mosque-cum-madrasah joined to the Dervish´s Tomb.
The tomb was located in the southern part of the mosque.
The mosque consisted of a rectangular prayer hall and a small corridor in front of it. In the centre of the hall four columns supported the dome.
Historian Abbasgulu Bakikhanov wrote that Bakuvi taught and prayed in the mosque: “The cell where he prayed, the school where he worked and his grave are there, in the mosque”.
Keygubad Shirvanshah ruled from 1317 to 1343 and was Sheikh Ibrahim´s grandfather.
The Eastern Gate
The Eastern or Murad Gate is the only part of the complex that dates to the 16th century. Two medallions on the upper frame of the Murad Gate bear the inscription: “This building was constructed under the great and just Sultan Murad III on the basis of an order by Racab Bakuvi in 994” (1585-86).
The Tomb of the Shirvanshahs
There are two buildings in the lower courtyard – the tomb and the Shah Mosque. A round wall encloses the lower courtyard, separating it from the other yards. When you look at the tomb from above, you can see that it is rectangular in shape, decorated with an engraved star and completed with an octagonal dome. While the tomb was being built, blue glazed tiles were placed in the star-shaped mortises on the dome.
An inscription at the entrance says: “Protector of the religion, man of the prophet, the great Sultan Shirvanshah Khalilullah, may God make his reign as shah permanent, ordered the building of this light tomb for his mother and seven-year-old son (may they rest in peace) 839” (1435-36). The architect´s name is also inscribed between the words “God” and “Mohammad” on another decorative inscription on the portal which can be read only using a mirror. The inscription says “God, architect Ali, Mohammad”.
A skeleton 2.1 metres tall was found opposite the entrance to the tomb. This is believed to be Khalilullah I´s own grave. A comb, a gold earring and other items of archaeological interest were found there.
The Shah Mosque
The Shah Mosque is in the lower courtyard, alongside the mausoleum. The mosque is 22 metres high. An inscription around the minaret says: “The Great Sultan Khalilullah I ordered the erection of this minaret. May God prolong his rule as Shah. Year 845” (1441-42).
Stairs lead from a hollow in the wall behind the minbar or pulpit to another small room. Stone traceries on the windows decorate the mosque.
The Palace Bathhouse
The palace bathhouse is located in the lowest courtyard of the complex. Like all bathhouses in the Old City, this one was built underground to ensure that the temperature inside was kept stable. As time passed the level of the earth rose and covered it completely. The bathhouse was found by chance in 1939. In 1953 part of it was cleaned and in 1961 restoration work was done and the dome repaired. The walls in one of the side rooms are covered with glazed tiles and this room is thought to have been the shah´s room.
Cistern
The cistern, part of an underground water distribution system, was constructed in the lower part of the bathhouse to supply the Shirvanshahs´ Palace with water. Water came into the cistern via ceramic pipes which were part of the Shah´s Water Pipeline, laid from a high part of the city. The cistern is located underground and its entrance has the shape of a portal. Numerous stairs lead from the entrance down to the storage facility. A link between the cistern and the bathhouse can be seen from the side lobby. The cistern was found by chance during restoration work in 1954.
Literature
S.B. Ashurbayli: Государство Ширваншахов (The State of the Shirvanshahs), Baku, Elm, 1983; and Bakı şəhərinin tarixi (The History of the City of Baku), Baku, Azarnashr, 1998
F.A. Ibrahimov and K.F. Ibrahimov: Bakı İçərişəhər (Baku Inner City), Baku, OKA, Ofset, 2002. Kamil Farhadoghlu: Bakı İçərişəhər (Baku Inner City), Sh-Q, 2006; and Baku´s Secrets are Revealed (Bakının sirləri açılır), Baku, 2008
E.A. Pakhomov: Отчет о работах по шахскому дворцу в Баку (Report on Work in the Shah´s Palace in Baku), News of the AAK, Issue II, Baku, 1926; and Первоначальная очистка шахского дворца в Баку (Initial Clearing of the Shah´s Palace in Baku), News of the AAK, Issue II, Baku, 1926
Chingiz Gajar: Старый Баку (Old Baku), OKA, Ofset, 2007
M. Huseynov, L. Bretanitsky, A. Salamzadeh, История архитектуры Азербайджана (History of the Architecture of Azerbaijan). Moscow, 1963
M.S. Neymat, Корпус эпиграфических памятников Азербайджана (Azerbaijan´s Epigraphic Monuments), Baku, Elm, 1991
A.A. Alasgarzadah, Надписи архитектурных памятников Азербайджана эпохи Низами (Inscriptions on the architectural monuments of Azerbaijan from the era of Nizami) in the collection, Архитектура Азербайджана эпохи Низами (Azerbaijan in the Era of Nizami), Moscow, 1947.
http://www.visions.az/en/news/159/cdc770e3/
=============================
Šervānšāhs
Šervānšāhs (Šarvānšāhs), the various lines of rulers, originally Arab in ethnos but speedily Persianized within their culturally Persian environment, who ruled in the eastern Caucasian region of Šervān from mid-ʿAbbasid times until the age of the Safavids.
The title itself probably dates back to pre-Islamic times, since Ebn Ḵordāḏbeh, (pp. 17-18) mentions the Shah as one of the local rulers given his title by the Sasanid founder Ardašir I, son of Pāpak. Balāḏori (Fotuḥ, pp. 196, 203-04) records that the first Arab raiders into the eastern Caucasus in ʿOṯmān’s caliphate encountered, amongst local potentates, the shahs of Šarvān and Layzān, these rulers submitting at this time to the commander Salmān b. Rabiʿa Bāheli.
The caliph Manṣur’s governor of Azerbaijan and northwestern Persia, Yazid b. Osayd Solami, took possession of the naphtha wells (naffāṭa) and salt pans (mallāḥāt) of eastern Šervān; the naphtha workings must mark the beginnings of what has become in modern times the vast Baku oilfield.
By the end of this 8th century, Šervān came within the extensive governorship, comprising Azerbaijan, Arrān, Armenia and the eastern Caucasus, granted by Hārun-al-Rašid in 183/799 to the Arab commander Yazid b. Mazyad, and this marks the beginning of the line of Yazidi Šervānšāhs which was to endure until Timurid times and the end of the 14th century (see Bosworth, 1996, pp. 140-42 n. 67).
Most of what we know about the earlier centuries of their power derives from a lost Arabic Taʾriḵ Bāb al-abwāb preserved within an Arabic general history, the Jāmeʿ al-dowal, written by the 17th century Ottoman historian Monajjem-bāši, who states that the history went up to c. 500/1106 (Minorsky 1958, p. 41). It was exhaustively studied, translated and explained by V. Minorsky (Minorsky, 1958; Ḥodud al-ʿālam, commentary pp. 403-11); without this, the history of this peripheral part of the mediaeval Islamic world would be even darker than it is.
The history of Šervānšāhs was clearly closely bound up with that of another Arab military family, the Hāšemis of Bāb al-abwāb/Darband (see on them Bosworth, 1996, pp. 143-44 n. 68), with the Šervānšāhs at times ruling in the latter town (at times invited into Darband by rebellious elements there, see Minorsky 1958, pp. 27, 29-30), and there was frequent intermarriage between the two families.
By the later 10th century, the Shahs had expanded from their capital of Šammāḵiya/Yazidiya to north of the Kura valley and had absorbed the petty principalities of Layzān and Ḵorsān, taking over the titles of their rulers (see Ḥodud al-ʿālam, tr. Minorsky, pp. 144-45, comm. pp. 403-11), and from the time of Yazid b. Aḥmad (r. 381-418/991-1028) we have a fairly complete set of coins issued by the Shahs (see Kouymjian, pp. 136-242; Bosworth, 1996, pp. 140-41).
Just as an originally Arab family like the Rawwādids in Azerbaijan became Kurdicized from their Kurdish milieu, so the Šervānšāhs clearly became gradually Persianized, probably helped by intermarriage with the local families of eastern Transcaucasia; from the time of Manučehr b. Yazid (r. 418-25/1028-34), their names became almost entirely Persian rather than Arabic, with favored names from the heroic national Iranian past and with claims made to descent from such figures as Bahrām Gur (see Bosworth, 1996, pp. 140-41).
The anonymous local history details frequent warfare of the Shahs with the infidel peoples of the central Caucasus, such as the Alans, and the people of Sarir (i.e. Daghestan), and with the Christian Georgians and Abḵāz to their west. In 421/1030 Rus from the Caspian landed near Baku, defeated in battle the Shah Manučehr b. Yazid and penetrated into Arrān, sacking Baylaqān before departing for Rum, i.e. the Byzantine lands (Minorsky, 1958, pp. 31-32). Soon afterwards, eastern Transcaucasia became exposed to raids through northern Persia of the Turkish Oghuz. Already in c. 437/1045, the Shah Qobāḏ b. Yazid had to built a strong stone wall, with iron gates, round his capital Yazidiya for fear of the Oghuz (Minorsky 1958, p. 33). In 458-59/1066-67 the Turkish commander Qarategin twice invaded Šervān, attacking Yazidiya and Baku and devastating the countryside.
Then after his Georgian campaign of 460/1058 Alp Arslan himself was in nearby Arrān, and the Shah Fariborz b. Sallār had to submit to the Saljuq sultan and pay a large annual tribute of 70,000 dinars, eventually reduced to 40,000 dinars; coins issued soon after this by Fariborz acknowledge the ʿAbbasid caliph and then Sultan Malekšāh as his suzerain (Minorsky 1958, pp. 35-38, 68; Kouymjian, pp. 146ff, who surmises that, since we have no evidence for the minting of gold coins in Azerbaijan and the Caucasus at this time, Fariborz must have paid the tribute in Byzantine or Saljuq coins).
Fariborz’s diplomatic and military skills thus preserved much of his family’s power, but after his death in c. 487/1094 there seem to have been succession disputes and uncertainty (the information of the Taʾriḵ Bāb al-abwāb dries up after Fariborz’s death).
In the time of the Saljuq sultan Maḥmud b. Moḥammad (r. 511-25/1118-31), Šervān was again occupied by Saljuq troops, and the disturbed situation there encouraged invasions of Šammāḵa and Darband by the Georgians. During the middle years of the 12th century, Šervān was virtually a protectorate of Christian Georgia. There were marriage alliances between the Shahs and the Bagratid monarchs, who at times even assumed the title of Šervānšāh for themselves; and the regions of Šakki, Qabala and Muqān came for a time directly under Georgian rule (Nasawi, text, pp. 146, 174). The energies of the Yazidi Shahs had to be directed eastwards towards the Caspian, and on various occasions they expanded as far as Darband.
The names and the genealogical connections of the later Šervānšāhs now become very confused and uncertain, and Monajjem-bāši gives only a skeletal list of them from Manučehr (III) b. Faridun (I) onwards. He calls this Shah Manučehr b. Kasrān, and the names Kasrānids or Ḵāqānids appear in some sources for the later shahs of the Yazidi line in Šervān (Minorsky, 1958, pp. 129-38; Bosworth, 1996, pp. 140-41). Manučehr (III) not only called himself Šervānšāh but also Ḵāqān-e Kabir “Great Khan,” and it was from this that the poet Ḵāqāni, a native of Šervān and in his early years eulogist of Manučehr, derived his taḵalloṣ or nom-de-plume. Much of the line of succession of the Shahs at this time has to be reconstructed from coins, and from these the Shahs of the 12th century appear as Saljuq vassals right up to the time of the last Sultan, Ṭoḡrïl (III) b. Arslān, after which the name of the caliphs alone appear on their coins (Kouymjian, pp. 153ff, 238-42).
In the 13th century, Šervān fell under the control first of the Khwarazmshah Jalāl-al-Din Mengüberti after the latter appeared in Azerbaijan; according to Nasawi (p. 75), in 622/1225 Jalāl-al-Din demanded as tribute from the Šervānšāh Garšāsp (I) b. Farroḵzād (I) (r. after 600/1204 to c. 622/1225) the 70,000 dinars (100,000 dinars?) that the Saljuq sultan Malekšāh had exacted a century or more previously (see Kouymjian, pp. 152-53). Shortly afterwards, Šervān was taken over by the Mongols, and at times came within the lands of the Il-Khanids and at others within the lands of the Golden Horde.
At the outset, coins were minted there in the name of the Mongol Great Khans, with the names of the Kasrānid Shahs but without their title of Šervānšāh, but then under the Il-Khanids, no coins were struck in Šervān. The Kasrānids survived as tributaries of the Mongols, and the names of Shahs are fragmentarily known up to that of Hušang b. Kayqobāḏ (r. in the 780s/1370s; see Bosworth, 1996, p. 141; Barthold and Bosworth, 1997, p. 489).
This marked the end of the Yazidi/Kasrānid Shahs, but after their disappearance there came to power in Šervān a remote connection of theirs, Ebrāhim b. Moḥammad of Darband (780-821/1378-1418). He founded a second line of Shahs, at first as a tributary of Timur but latterly as an independent ruler, and his family was to endure for over two centuries.
The 15th century was one of peace and prosperity for Šervān, with many fine buildings erected in Šammāḵa/Šemāḵa and Baku (see Blair, pp. 155-57), but later in the century the Shahs’ rule was threatened by the rise of the expanding and aggressive shaikhs of the Ṣafavi order; both Shaikh Jonayd b. Ebrāhim and his son Ḥaydar were killed in attempted invasions of Šervān and the Darband region (864/1460 and 893/1488 respectively).
Once established in power in Persia, Shah Esmāʿil I avenged these deaths by an invasion of Šervān in 906/1500, in which he killed the Šervānšāh Farroḵ-siār b. Ḵalil (r. 867-905/1463-1500), then reducing the region to dependent status (see Roemer, pp. 211-12).
The Shahs remained as tributaries, and continued to mint their own coins, until in 945/1538 Ṭahmāsp I’s troops invaded Šervān, toppled Šāhroḵ b. Farroḵ, and made the region a mere governorship of the Safavid empire.
In the latter half of the 16th century, descendants of the last Shahs endeavored, with Ottoman Turkish help, to re-establish their power there, and in the peace treaty signed at Istanbul in 998/1590 between the sultan Morād III and Shah ʿAbbās I, Šervān was ceded to the Ottomans; but after 1016/1607 Safavid authority was re-imposed and henceforth became permanent till the appearance of Russia in the region in the 18th century (see Roemer, pp. 266, 268; Barthold and Bosworth, 1997, p. 489).
Την αναφερόμενη βιβλιογραφία θα βρείτε εδώ:
http://www.iranicaonline.org/articles/servansahs
==========================
Šervān (Širvān, Šarvān)
Šervān (Širvān, Šarvān), a region of Eastern Transcaucasia, known by this name in both early Islamic and more recent times, and now (since 1994) substantially within the independent Azerbaijan Republic, being bounded by the Islamic Republic of Iran on the south, the independent Armenian Republic on the west, and Daghestan of the Russian Federation of States on its north.
Geography and topography
Šervān proper comprised during the early Islamic centuries, as its northern part, the south-easternmost spurs of the main Caucasus range (which here rises to 4,480 m/13,655 ft), and then as its southern part the lower lands sloping down to the course of the Korr/Kura river, this last in its lower reaches below sea level. Hence to the south of this river boundary and of its confluent the Aras or Araxes, lay the region of Muqān, whilst to the northwest of Šervān lay the region of Šakki (q.v.) and to its west that of Arrān (see the maps in Minorsky, 1953, p. 78, and idem, 1958, p. 174).
However, throughout much of its history, the rulers of Šervān, and especially the Šervānšāhs who ruled from the beginning of the 9th century to the beginning of the 17th century, strove to extend their boundaries northwards into the mountain region of Layzān, and eastwards to the Caspian shores, to Qoba and to Masqat or Maškat in the direction of Bāb al-abwāb or Derbend and further southwards to Baku.
The lowland regions of Šervān were exposed to pressure from powerful neighbors like the Alans or Ossets of the central Caucasus, the Hashimid rulers of Bāb al-abwāb, the predatory Rus from the Caspian waters, and Kurdish and Daylami powers to the south like the Šaddādids and Mosāferids (qq.v.).
The towns of Šarvān included Šāvarān/Šābarān, the ancient center of the southern Qoba district, but above all, Šammāḵa or Šammāḵiya, which is said to have been named after an Arab governor of the region, Šammāḵ b. Šojāʿ, a subordinate of the governor of Azerbaijan, Arrān and Armenia for Hārun-al-Rašid, Saʿid b. Salm b. Qotayba Bāheli (see Balāḏori, Fotuḥ, p. 210).
Soon afterwards it became the capital for the founder of the line of Yazidi Šervānšāhs, Yazid b. Mazyad Šaybāni (d. 185/201), and is described by the 10th century Arab geographers as a town built of stone in the midst of a fertile, corn-growing region (see Le Strange, Lands, pp. 179-80).
In 306/918 it was apparently temporarily renamed Yazidiya, but it has been the old name that has survived (cf. Yāqut, Boldān [Beirut] III, p. 361; V, p. 436), and at the present time Shemakha is the administrative centre of this district of the Azerbaijan Republic.
History
With the decline of the Safavids in the early 18th century, Šervān again came under Ottoman rule, but Peter the Great’s expansionist policies were now a new factor, as Russian ambitions in Eastern Caucasia became apparent.
By the Russo-Turkish treaty of 1724 the coastal region of Baku was for the first time severed from inland Šervān, which was left to the Turkish governor in Šemāḵa (see Shaw, pp. 299-300).
This arrangement was held firm after Persian control was reasserted by Nāder Shah, who captured Šemāḵa in 1734, and by the Russo-Persian Treaty of Ganja of 1735, Nāder’s control over Darband, Baku, and the coastal lands was conceded by the Empress Catherine I (see Kazemzadeh, pp. 323-24).
However, Persian influence in the eastern Caucasus receded after Nāder’s death in 1160/1747, and various local princes took power there, including in Šervān and Darband.
Russian pressure increased towards the end of the 18th century. Moṣṭafā Khan of Šervān submitted to Tsar Alexander I in 1805, whilst still continuing secretly to seek Persian aid, and in 1806 the Russians occupied Darband and Baku.
The Golestān Treaty of 1813 between Russia and Persia definitively allocated Darband, Qoba, Šervān. and Baku to the Tsar (Kazemzadeh, p. 334). In 1820 Russian troops occupied Šemāḵa, Moṣṭafā Khan despairingly fled to Persia, and Šervān was definitively incorporated into the Russian Empire.
Under Tsarist rule, Šervān and Šemāḵa came within various administrative divisions of the empire.
Many of the older Islamic buildings of the city were damaged in an earthquake of 1859, but as late as this time, Šemāḵa still had a larger population (21,550) than Baku (10,000), before the latter’s demographic and industrial explosion as a centre of oil exploitation over the next two or three decades.
After the Bolshevik Revolution, these regions came within the nominally Soviet Azerbaijan, with Šemāḵa becoming the centre of a raǐon or administrative district, though its estimated population of 17,900 in 1970 was still well below the 19th century level. (See also Barthold and Bosworth).
Την αναφερόμενη βιβλιογραφία θα βρείτε εδώ:
http://www.iranicaonline.org/articles/servan
==============================
Περισσότερα:
https://el.wikipedia.org/wiki/Ανάκτορο_των_Σιρβανσάχ
https://ru.wikipedia.org/wiki/Дворец_ширваншахов
https://en.wikipedia.org/wiki/Palace_of_the_Shirvanshahs
https://ru.wikipedia.org/wiki/Государство_Ширваншахов
https://en.wikipedia.org/wiki/Shirvan
https://ru.wikipedia.org/wiki/Ширван
https://en.wikipedia.org/wiki/Shirvanshah
https://ru.wikipedia.org/wiki/Ширваншах
https://el.wikipedia.org/wiki/Σιρβανσάχ
============================
Κατεβάστε την αναδημοσίευση σε Word doc.:
https://www.slideshare.net/MuhammadShamsaddinMe/ss-250734946
https://issuu.com/megalommatis/docs/the_shahs_of_shirvan_and_their_palace_at_baku.docx
https://vk.com/doc429864789_622142368
https://www.docdroid.net/bEG3d9g/oi-sakhides-toy-sirvan-sirvan-sakh-kai-to-anaktoro-toys-sto-mpakou-docx
Many call it the most beautiful pool in history. Azure Blue indoor pool at Hearst Castle, completed 1934. Architect Julia Morgan
A rediscovered mosaic from 2nd Century AD found in the ancient city of Cilician Aphrodisias, known today as Tisan, in the Silifke district of Mersin, Turkiye.
In this video I talk about the 42 laws of Ma’at, Egyptian Goddess of order, truth, justice, morality, and harmony. Generally this subject is very simple but it is good to go over the whole of it! It can be a very entertaining topic to go over when considering how people viewed these laws back in the day. I hope you all enjoy this video!
Russia, China, the Decayed Muslim World, and the Crumbling, Savage Western World - I
By Prof. Muhammad Shamsaddin Megalommatis
Table of Contents
Introduction
I. Fake states of fake Arabs and fake Muslims
II. Turkey and Iran: the two exceptions
III. Unsophisticated, gullible and ignorant sheikhs and theologians
IV. How Turkey's and Iran's paranoid Islamists are manipulated by Western colonials
V. Russia, China, and the Utilization of the Muslim World by the Western Colonials
VI. What Russia and China must do
Introduction
Fourteen years ago, on 4th December 2007, I published an article under title 'Russia, Islam, and the West', which -within few days- was officially (ИноСМИ / Inosmi) translated into Russian (' Россия, ислам и Запад'). I wanted to briefly elaborate on how things would develop and to also identify possible allies for Russia within the so-called 'Islamic World'.
As the translated version of the article was extensively reproduced, I noticed that it was also well understood. Example: the great portal Centrasia (www.centrasia.org), while republishing the Russian translation, added an over-title for the use of its readers to state the following: "Экспансия западного мира не столько решала проблемы, сколько распространяла их вширь" (The expansion of the Western world did not so much solve problems as spread them in breadth). Indeed, there could not be better summary of my article's contents. The over-title was indeed an excellent reflection of my original perception and ultimate conviction, namely that the West wanted to use the senseless Islamic World against Russia.
Here you have the links:
In that article's last part, I put a title that appeared very odd, even to several Egyptian and other African friends of mine (at the time, I was living in Cairo): "Islam is Turkey and Iran". In that part, I explained why only these two countries could possibly be Russia's allies against the Western colonial contamination that threatens the entire world. The reason for this statement is that only these two countries had maintained until that time a correct sense of historical-cultural identity and an imperial-level establishment and diplomacy. As a matter of fact, the rest of the so-called Islamic world is constituted by fake states-puppets of the colonial powers (from Morocco and Nigeria to Egypt, Pakistan and Indonesia); unfortunately, the uneducated, ignorant, and idiotic elites of these neo-colonial structures never realized what 'national integrity' means.
---------------------
Continue reading and download the article here:
Beyond Afrocentrism: Prerequisites for Somalia to lead African de-colonization and de-Westernization
What follows is the quasi-totality of my response to a Somali scholar, intellectual and activist, who happened to be a very good personal friend since the early 2010s and my days in Somalia. Being a perspicacious reader, my good friend, who originates from two different tribal backgrounds and has an unmatched knowledge of his great but recently (since 1991) beleaguered nation, noticed several recent articles of mine in which I call for a definite and irreversible replacement of the Anglo-French colonial rule in Africa with a genuine, secular African-Chinese-Indian-Russian alliance.
The Great Cat - Horus (Messiah) defeats the Ancient Serpent - Seth (Anti-Messiah); wall painting from the Tomb of Pashedu (TT3) in Deir el Medina (Luxor West)
Afrocentrism will be a total failure if it is thought to be just an African intellectual's thought, idea, theory or ideology. Theorizing is already part of Western intellectuals' falsehood and evildoing. Philosophy is nonsensical, absurd, false and inhuman. There was never 'philosophy' in Africa, because it would be viewed as deviation and decay. Contrarily, in Ancient Africa there were Truth, Transcendental Spirituality, Primordial Myth, World Conceptualization, Supratemporal Eschatology, and Spiritual-Material Synergy. So, the primary tasks of African Afrocentric intellectuals involve the irrevocable obliteration of all Western terms and their replacement with Oriental African concepts, notions, terms, values and virtues. Consequently, there cannot be "an Afrocentric University", because this term follows a Western pattern. Offering herewith an example, I suggest that every institution in which African students will learn the truth should be called after the Ancient Egyptian term "the Place of Truth" and the instructors "Servants in the Place of Truth". This title was associated at the time with all the great scholars specializing in mummification and in the preparation of the human soul for the Hereafter. However, this has always been the value of life, learning and knowledge according to all the varieties of African culture: material life is subject to moral judgments that enable us to gain eternal life.
Contents
Introduction
I. Decolonization and the failure of the Afrocentric Intelligentsia
II. Afrocentric African scholars should have been taken Egyptology back from the Western Orientalists and Africanists
III. Western Usurpation of African Heritage must be canceled.
IV. Afrocentrism had to encompass severe criticism and total rejection of the so-called Western Civilization
V. Afrocentrism as a form of African Isolationism drawing a line of separation between colonized nations in Africa and Asia
VI. General estimation of the human resources, the time, and the cost needed
VII. Decolonization means above all De-Anglicization and De-Francization
Introduction
Realizing what is at stake and being well acquainted with earlier African attempts for a final decolonization (notably the intellectual-academic sphere of Afrocentrism and the political activists of African Renaissance), my friend, who has the same age with me and who studied, lived, worked and prospered in the USSR, Canada, Yemen and Pakistan, wrote to ask me how Somalia could eventually contribute to or lead the African decolonization and de-Westernization movement, thus taking the Black Continent to the next stage and justifying the great expectations that were created across Africa back in 1960, due to the independence and the unification (of only two out of the five parts) of Somalia.
At this point, I have to add that the present response is only the first of three letters that I planned to send to my friend. The urgent need for worldwide decolonization and de-Westernization has become a major issue for great nations, organizations and alliances, like the BRICS+. Many people across the world would therefore question the entire conversation, stating that presently Somalia is too small, too weak, and too disunited in order to possibly undertake international tasks that seem to be best suited rather to some of the world's leading states.
I believe that, although this approach may be shared by many people, it is ostensibly very shallow. This is so because stronger a nation is, more difficult it becomes for their rulers, elites, and people to undertake an in-depth self-criticism, reassessment, and restart or partly rectification. In other words, a better organized nation is by definition more conservative and therefore less inclined to changes; these traits and conditions have been attested repeatedly throughout History.
Consequently, when it comes to colonization and Westernization, self-scrutiny must be very deep, and this -at the national level- can be extremely painful. That is why, in Russia, de-Westernization will be a far more difficult process to be carried out than in India.
Taken into consideration that Westernization (not only behavioral-cultural but mainly educational-academic-intellectual) is tantamount to alteration, corruption and degeneration, one has to underscore at this point that national identity is not necessarily proportionate to national independence. It is quite possible that an educationally-academically-intellectually corrupted nation, although in possession of an independent state, has minimal national consciousness (because of their entirely Westernized education), whereas an enslaved nation struggling to achieve national independence may have fully preserved their national identity and intellectual originality.
Back in January 2021, I explained exactly this to an Oromo friend, who wrote to ask me why Egypt does not help the Oromo liberation movements achieve national independence for Oromia and in the process demolish the obsolete and genocidal state of Abyssinia (Fake Ethiopia). Egypt is an independent state without national consciousness of historicity whereas the Oromos are a non-independent nation with emphatically strong Cushitic national identity and cultural originality. It took me a series of five articles to fully respond at the time; in the last article of the series, one can find titles of and links to the earlier parts:
I expand on these topics, because there is a multitude of parameters in the much needed effort of African decolonization and educational-academic-intellectual de-Westernization. To offer an example, I have to say that even the nefarious term "university" (from the Latin "universitas") cannot be possibly accepted by all those who -in Africa, Asia, Eastern Europe and Latin America- seek decolonization, de-Westernization, and restoration of the ancestral values, moral standards, cultural integrity, and academic-educational traditions. This is however discussed in a second letter dispatched to my friend. Last, in a third letter, I examine a number of major issues around which the refutation of the Western colonial forgery and pseudo-historical doctrine will have to revolve.
---------------------- Letter to a Somali friend -----------------------
Thank you for the opportunity you offer me to write down my observations, perceptions, reflections, and conclusions on the topic under discussion!
I. Decolonization and the failure of the Afrocentric Intelligentsia
Several educational, academic, intellectual and political efforts have been undertaken over the past six (6) decades in order to take Africa out of the disastrous and heavy, colonial impact and to help the various nations of the Black Continent achieve national identity, cultural integrity, and ultimate liberation from the Western yoke.
Explaining why the Afrocentric African intellectuals failed (or at least they did not meet the early enthusiastic expectations) necessitates an extremely lengthy treatise the size of an encyclopedia; however, at this moment, I have to pinpoint the crucial mistakes made by the leading figures of the movement that became known as Afrocentrism.
To offer beforehand a recapitulative judgment, I would say that they all viewed their tasks within a far narrower context, thus minimizing the extent of the work that lies ahead.
They did not realize the importance of inter-African concertation, reciprocal knowledge, and systematized cooperation.
They failed to evaluate the extent to which they all have been altered, Westernized, and alienated from their t=roots.
They did not examine how sick, absurd, criminal, and inhuman the Western world was - even before colonizing Africa and other parts of the world.
And they did not consider as their priority to contact other colonized nations in Asia, Eastern Europe, and Latin America, to exchange descriptions of common experience, and to decide about their much needed common struggle and decolonization effort.
II. Afrocentric African scholars should have been taken Egyptology back from the Western Orientalists and Africanists
First and foremost, their overall mental and intellectual endeavor was utterly wrong, misplaced, upended, and factitious. Although this statement seems to be extremely disappointing and perhaps even unfair, it is not. When people like Cheikh Anta Diop and Molefi Kete Asante decided to oppose the colonial powers and their historical distortions by means of Afrocentrism, they acted (without even understanding it) as typical Western intellectuals or philosophers.
The Afrocentric African intellectuals thought that their own African culture could give them the foremost insignia of originality, but this was a wrong assumption. Unfortunately, they never questioned their authenticity and they failed to notice that they had already been exposed to overwhelming colonial impact at the mental, intellectual, educational, academic and scientific levels. So, they did not even imagine that they had first to methodically filter their mindsets, concepts and beliefs, and to remove the clutter. They did not realize that they had first to thoroughly study in-depth Egyptian hieroglyphics, Ancient Egyptian civilization, and the History of Egypt down to Modern Times in order to have access to the foremost African past.
This would not be an easy task, because they would have to take Egyptological courses mainly in French- or English-speaking countries (or alternatively in Italy, Germany, Russia, Austria, Poland or Egypt - without however major differences in the syllabus, methodology or apparoach). In these countries' academic institutions, their professors would teach and propagate the compact, pseudo-historical dogma, which has progressively covered all sectors of Humanities and which was geared in order to historically legitimize and consolidate the Western colonial power at the educational, intellectual, and academic levels. This Western historical forgery is at the origin of every colonial evildoing, because it stipulates the preposterous Western supremacy, it defines the cruel and inhuman West as 'the realm of civilization', it denigrates all the other great nations (not only Africans) as barbarians, and it offers to the Western gangsters the foremost pretext to colonize the world.
So, as Afrocentric African students, they would have to meticulously search, find out, and identify -in the manuals that they would study and in the courses that they would attend- endless inaccuracies, deliberate errors, obvious lies, and a multitude of techniques geared by Western Egyptologists in order to distort the historical truth and to adjust all newly found data to the arbitrarily preconceived and shamelessly pronounced diagram of World Pseudo-History that the evil intellectuals of Western European Renaissance composed in the 15th and the 16th centuries, before sending their heinous, anti-Christian, barbarian and racist conquistadors and rascals to invade the rest of the world and carry out unstoppable series of genocides.
This means that, instead of blindly accepting their Western professors' assumptions and teachings, the Afrocentric African students of Western Egyptologists should scrutinize every single word, argumentation, conclusion, pretension, interpretation, lecture and publication of their professors, denounce -point by point- every single case of falsehood or deliberate distortion, and reject the Western Egyptology across the board.
The task of the first Afrocentric African Egyptologists would be immense, involving
a) the publication of encyclopedias and books, academic periodicals, and secondary education manuals, and
b) extensive activities in terms of science popularization in newspapers, reviews, movies and TV programs – all available in many African languages, not in French and English.
All the criminal lies of the Western Eurocentric Egyptologists should be ferociously denounced, whereas Egypt, Sudan and Libya should be persuasively asked by all the other African states to effectively ban every Western European, Australian, and North American Egyptologist and Egyptological mission member, who did not denounce the fallacies of Eurocentrism, Judeo-Christian tradition, Greco-Roman civilization, Hellenism, Classicism and Renaissance.
To give you an approximate idea, if the aforementioned development had taken place at the time, by now there would have been formed several hundreds of Afrocentric African Egyptologists teaching factual, truthful and unadulterated Egyptology in more than a hundred universities across the Black Continent. You certainly can fathom what a devastating blow against the Western European and North American colonial academia this development would have been.
Contrarily to this indispensable task and inevitable priority, the first Afrocentric African Egyptologists were merely theorizing in a most harmless manner, while having a very shallow understanding of Ancient Egypt. As a matter of fact, they never challenged, let alone endangered, the academic, educational and intellectual interests and biases of the Western colonial elites. Even worse, they intended to make political use of the Ancient Egyptian heritage; but this was really calamitous because "politics" is an entirely Modern Western fabrication that did not exist in the past in Africa, Asia or Europe. There will never be decolonization with politics anywhere, because there was no politics before the colonial era.
More importantly, the aforementioned approach, which applies to Egyptology, should have also been followed in all the other sectors of Humanities that concern Pre-Islamic Africa, namely Meroitic-Cushitic Studies, Axumite Abyssinian Studies (to best document the Yemenite, non-African, origin of the Axumites), Punt and Ancient Somali Studies, Punic (Carthaginian) Studies, Libyco-Berber Studies, Late Antiquity Africa, and African Christianity.
III. Western Usurpation of African Heritage must be canceled.
In addition to the aforementioned, the Afrocentric African Egyptologists should undertake another, turly enormous endeavor, namely the ultimate denunciation and the irrevocable cancellation of the Western usurpation of a sizeable part of African and Asiatic historical heritage. Example:
Plotinus (204-270), who was an Egyptian mystic, erudite scholar, and spiritual master, has been distortedly named as "Greek Platonist philosopher" by the racist, colonial forgers of Western universities; but Plotinus was born in today's Asyut (Zawty in Egyptian Hieroglyphics; Syowt in Coptic; Lycopolis in Ancient Greek) in Central Egypt. He was an Egyptian, and his spiritual doctrine was entirely Egyptian; Plotinus wrote in Ancient Greek only to further propagate his knowledge, wisdom and world conceptualization, but his knowledge of Ancient Egyptian Hieroglyphics is unquestionable.
Would it be therefore normal to consider an African American as an Anglo-Saxon only because he writes in English?
Many non-specialists may wish to formulate another question about Plotinus:
Why do then Western forgers call Plotinus "a Platonist philosopher"?
This is simple to answer.
Plato had traveled and studied in Egypt; in fact, his theories and world views are not his, but have derived from well-known, fundamental Ancient Egyptian concepts of transcendental knowledge, spirituality, moral, and world conceptualization. The underlying nature of Plato's so-called philosophy is the Ancient Egyptian Iwnw (Heliopolitan) dogma (also called among Greeks as "the Ennead"), i.e. one of the most influential religions of Ancient Egypt, which progressively spread throughout the Mediterranean Sea and Europe. So, Plotinus is a valuable part of Ancient African heritage that has been usurped after it was labeled "Greek" by the racist and criminal French, English and American academics and forgers.
Another example is offered by Porphyry of Tyre (234-305), Plotinus' student; he was a Phoenician spiritual master, cosmologist, mathematician, intellectual, debater, and author. Although Assyrian-Babylonian spirituality, science and wisdom are evident in his works, Western academic fraudsters still call him "Neo-platonic philosopher", which is another blatant case of Western usurpation of Oriental Asiatic heritage.
There is nothing "Greek", nothing "European", and nothing "Western", in the highly valuable works of those great spiritual mystics and erudite scholars; they were genuinely Oriental, either African or Asiatic. But faithless, atheist, and materialist forgers of the Western universities have ludicrously labeled all these great masters "philosophers", thus propagating the use of a profane word, which during the Antiquity was of low connotation, because it was in straight opposition to words such as "wise", "sacred", "venerated", "pious", and "consecrated".
Compared to the high priests of Egypt, Cush/Meroe, Punt/Somalia, Carthage, Phoenicia, Assyria and Iran, the so-called Ancient Greek and Roman "philosophers" constituted villainous and degenerate evildoers. The profanity of those corrupt, obscene and barbarian malefactors (like the Epicureans) is beyond description, as they pretended that Man has the right to perform all the absurd crimes and the most repugnant sins if this is 'good' for his sensual pleasures.
No Afrocentric African Egyptologists and Africanists will ever do good service to the Black Continent, their national identity, their cultural integrity, and the values and virtues of their ancestors, if they do not irrevocably reject the Western usurpation of Oriental heritage; actually, it is their obligation to irreversibly eradicate the last shred of Western impact on African education, academic knowledge, intellectual life, and moral tradition.
IV. Afrocentrism had to encompass severe criticism and total rejection of the so-called Western Civilization
Second, the overall mental and intellectual endeavor of the Afrocentric African intellectuals was definitely incomplete. Not only they did not study Egyptology to acquire access into the Ancient Egyptian Hieroglyphic sources that constitute the utmost African originality, but they also failed to duly explore, analyze and criticize the Modern Western world. All the same, they would have two major tasks in this regard; more specifically, they had to first, evaluate the Western world on the basis of their own African criteria and values, and second, publish their argumentations, evaluations, and conclusions.
As a matter of fact, they had to ultimately investigate the so-called Western world per se, identify its nature and origin, describe the process of its fabrication, denounce its unreliability and inhumanity, and discredit the Western intellectuals' conclusions, assumptions, pretensions, and fake stories. In other words, they had to effectively check whether the so-called Western world was anything more than spiritual corruption, deliberate alteration, and degenerate disfigurement of a part of the Ancient Oriental world.
This is a very critical point; although no Afrocentric African Egyptologists and Africanists have been formed until now (in order to subsequently re-establish an Afrocentric version of Egyptology and of several other related fields of Humanities), African universities have been flooded with numerous types of absurd, preposterous Western propaganda, notably the academic fields of French Literature, Art, History and Culture, English Literature, Art, History and Culture, Italian Literature, Art, History and Culture, Modern European Philosophy, etc.
All these fields have been accepted and developed in African universities; and the contents of numerous syllabuses were instructed to African students on African soil. This was carried out very thoughtlessly and extremely disastrously. Due to this situation, a great number of texts written by Western poets, playwrights, authors, philosophers and others were diffused among African populations. This means that immoral concepts, evil plots, inhuman stories, criminal ideas, vicious thoughts, counterfeit values, and execrable vices made their way into the hearts and the minds of millions of innocent Africans, fully corrupting them and effectively destroying their culture. This very deceitful and extremely pernicious method made many Africans unconsciously accept what would be impermissible for their parents' and ancestors' standards, values, and measures to tolerate.
It is most unfortunate that the Afrocentric intelligentsia of Africa failed to make it clear that no Western European and Northern American text can be taught, studied, printed or diffused on African soil, if it does not comprehensively comply with African values, virtues and traditions. Voltaire, Jean Jacques Rousseau, William Shakespeare, François Rabelais, Joachim du Bellay, Montesquieu, Victor Hugo, Charles Baudelaire, Rudyard Kipling, Albert Camus, Agatha Christie, and scores of other supposedly important, valuable or even acceptable authors are absolutely pathetic and worthless when evaluated as per African moral values, measures and cultural criteria.
In fact, most of these pathetic, anomalous and evil individuals were heinous fanatics, paranoid fraudsters, and abhorrent sinners, who carried out crimes, propagated evildoing, despised their fellow countrymen, and promoted immoral manners and unethical behavior. They were abnormal to the extent of loathing and reviling the Christian culture of the societies in which they belonged and which they wanted to destroy. Clearly, there is only one reason for which Agatha Christie's novels (to offer an example) could be accepted as a study topic in African universities: in order to castigate the evil plot and to articulate a devastating critique of English Literature on the basis of African moral considerations, traditional values, and literary standards.
V. Afrocentrism as a form of African Isolationism drawing a line of separation between colonized nations in Africa and Asia
Third, the overall mental and intellectual endeavor of the Afrocentric African intellectuals proved also to be disturbingly egocentric; this is due to the fact that the interpretation of their approach leads us to the conclusion that they considered the colonial wrongdoings as necessary to eliminate only from Africa. In other words, they failed to notice that Africa was only one of the colonial powers' targeted lands or continents and that the Spaniards, the Portuguese, the English, the French, the Dutch, and the Belgians also colonized vast territories in Asia, Europe and Latin America. Last, they did not take into account that the Western colonial practices have been continued by several derivative states of the colonial powers, notably the US, New Zealand, Australia, and Canada.
It would however be very helpful for all the Afrocentric African intellectuals to examine how the Ottoman Empire (one of African History's largest empires), Iran, the Mughal Empire of India, China, and even Russia were systematically and incessantly targeted by the colonial empires of the West. Furthermore, it would be very useful for those intellectuals to observe and assess that, for the colonial powers, the military occupation or the political dependence of a land, nation or kingdom is not the only means of effectively impacting a colony and introducing it into the colonial metropolis' sphere of influence.
Russia was never occupied militarily by the Western colonial powers, but from the beginning of the 18th c., the Romanov dynasty was targeted with a sophisticated and multifaceted process of Westernization (Europeanization) to which many Russian nobles, clerics and intellectuals reacted ferociously. It is quite telling that the Imperial Russian elite was successfully dragged to the extent of becoming an ally of the atheist and profane state of France (instead of naturally siding with Germany and Austria-Hungary), only to be exhausted in WW I, defeated by the Germans, and replaced by the Communists, who were totally alien to Russian culture.
This shows that to best serve African nations' interests and anticolonial vocation, the Afrocentric intelligentsia of Africa should enlarge their horizons, see Africa as only one colonially targeted land or continent, and enrich their knowledge and experience with the study of non-African civilizations, lands and nations that have also been colonized by the Western colonial powers. No one can possibly assess the historical distortions made by the Western academics during the formulation of their bogus-historical dogma, without duly delving into numerous fields of Humanities and fully checking endless inaccuracies, deliberate errors, obvious lies and a multitude of techniques geared by Western scholars in fields like Assyriology, Hittitology, Iranology, Biblical Studies, Indology, Islamology, Turkology, Slavic and Russian Studies, and Sinology.
VI. General estimation of the human resources, the time, and the cost needed
The aforementioned criticism may now help as a guideline for the future; what was not achieved in the past can be attempted now. Presently, perhaps the international context is more favorable to such an effort. Speaking for a middle-size African state, such as Algeria (in guise of an example), the effort to launch numerous sectors of Humanities, as new academic fields entirely free of colonial falsehood and distortion, would not be difficult to undertake. All the same, it would certainly demand perfect conceptualization of the commendable objective and proper contextualization within the international community. As it consists in a project of national and all-African dimensions, it should be placed under central (governmental) guidance and supervision.
It goes without saying that a project this important would also involve fully committed students, who would be absolutely conscious of the national and all-African character of the undertaking, and of their role in it. They should first be prepared during a 3 or 4-year syllabus (leading to a B.A.) and then financially supported during their graduate, postgraduate and doctoral studies. They should finally be committed to
a) returning to their 'alma mater',
b) being appointed there, and
c) launching a new department of studies in the sector in which they would have already been specialized.
To give an estimate, this national and all-African project (covering sectors named or insinuated in the aforementioned parts II, III, IV and V) would encompass around 50 (fifty) different sectors of Humanities. Selecting 10 (ten) genuinely interested and devoted students, who would be ready to specialize in the designated fields and return to be employed, means a total of 500 students, i.e. 500 scholarships for 10 years, and one secretariat in order to adequately administer the whole project. For a country like Eritrea or Mauritania, this would certainly be difficult to undertake, but for Algeria it is affordable. It would not exceed 100 million US$ for the entire period (including also the infrastructure and the establishment of basic libraries).
It would not only be a historic investment in terms of National and All-African Education, but it would also constitute a formerly colonized nation's most radical, resolute and drastic step out of the colonial era. In other words, in 15 (fifteen) years, an effort of such magnitude would bring forth results that would be exponentially greater than what the reputed Institute of African Studies of the University of Ghana achieved in more than 60 years (it was incepted in 1962).
VII. Decolonization means above all De-Anglicization and De-Francization
The previous paragraphs contain a brief criticism of the Afrocentric movement and at the same time reveal why it failed to bring forth substantive results. As a matter of fact, it should have started with an in-depth effort of self-knowledge. Today, in reality, Africans do not know one another, and if they do, this happens at a so superficial level that it is insignificant. This is exactly what I wrote before more than 10 years in a presentation which was widely publicized in Nigeria:
There is no African unity, no African identity, and no African interconnection, when Africans need colonial nations' languages (English and French) to communicate with one another. In this regard, it is essential at this point to highlight that the current political appearance and the political map of Africa are also of entirely colonial nature; it is what the colonial powers wanted to impose on the Black Continent. That's why it cannot be taken seriously into account.
Any genuine and integer African cannot accept the colonial falsehood as per which Arabic is the main language throughout North Africa. This 'happens' only according to the Orientalist falsehood and due to colonial involvement and interference. In reality, Berber (Amazigh) is the main language throughout North Africa, and all the Africans, who deny this reality, are -quite unfortunately- victims of the colonial powers and of the delusion that European Orientalist and Africanist academics methodically created in order to effectively prevent Africans from achieving true nation building. Then, this implies that there should be Departments of Berber Language and Culture in at least 15 African countries. A Hausa-speaking Nigerian, a Somali, and a Swahili-speaking Kenyan should have the chance (in the perspective of 15 years after the beginning of the herein described educational-academic-intellectual decolonization project in their respective countries) of learning Berber in their high school. Similarly, an Algerian, a Moroccan, a Tunisian or a Libyan should have the chance of learning Hausa, Somali or Swahili in their relevant high schools.
More than 10 million people in Egypt are Copts; for a real African and Afrocentric thinker, the absence of Departments of Coptic Language, Literature and Theology is one of the worst results of the colonial rule throughout Africa. Somalia is an entirely Muslim country; yet, a Department of Coptology would be necessary in Somalia, because only then all the Somalis would understand the historical dependence of the Amhara and Tigray Abyssinians on the Copts, the existing differences between the Amhara and the Copts of Egypt, the pseudo-Christian nature of the Amhara, the reason for which the Christian Orthodox Oromos rejected to have any connection with the Amhara and were (few years ago) directly connected to Copts (the Coptic Patriarchate of Alexandria), and many other similar issues.
To underscore few specific points around which Somali Education, Academic Research, and National Building become one unitary endeavor, I would say the following: if the Amhara tribe and the Abyssinian colonial state proved to be a serious problem and a real threat for Somalia and the Somalis, it is then a national obligation of the Somali government to form a small force of academic specialists, who by studying and learning Coptic language, Coptic cult, Coptic theology, and History of the Coptic Church, will be able to advise correctly on all topics related to the Amhara Abyssinians and to the reason of their hatred of Somalia, Egypt, Islam, and Coptic Christianity. Furthermore, these Somali scholars will be able to unveil to many other Christian Africans the anti-Christian nature of the Amhara and their leaders.
For this to happen, after a first 3 or 4-year curriculum (leading to a B.A.), a Somali graduate should first choose this field as the main objective of his professional academic career; at the same time, he will have to be fully conscious of the fact that his desire to study Coptic in Egypt, specialize in Coptology, and become an expert on the matter does not constitute only his own career choice, but it is also a matter of national importance for Somalia. For this to be confirmed, governmental scholarships will have to be announced and offered for a certain number of years.
A certain perspective has to be given to similar projects leading to the preparation and the launching of a Department of Coptology in Somalia. As I already said at the end of part VI), if we calculate a) the first circle of studies that will lead to a B.A. in Somalia (during which the selection of one or two candidates for specific scholarship for Coptic Studies will take place), b) the postgraduate & doctoral studies (5-7 years) that the Somali graduates will undertake, and c) their return to Somalia in order to launch for the first time a Department of Coptology, it will take ca. 10 years until the state of Somalia establishes a pertinent educational-academic foundation in this regard.
If this is what is needed for the launching of Coptic Studies in Somalia, similar effort has to be deployed for the establishment of many other sectors of Humanities. It will be a matter of Somali students' commitment and Somali government's investment in a national and all-African cause.
---------
Download the article in PDF:
Is it normal to be Mexican and not know Spanish?
Mexican is not a race, nor ethnicity. Spanish is a Western European Language regardless what countless anti-Iberian/Spanish trolls say Spanish is actually very related to Modern English with lots of Spanish words coming from Germanic origins. See my previous post to get the list.
There are hundreds of thousands out not millions of Native American Mexican that don’t speak Spanish.
Nahuatl population is 2,445,969 with Native Non Spanish Speakers at 1,659,029
Yucatec Mayan population 1,475,575 with Native Non Spanish Speakers at 892,723
Zapotec (Binizaa) population 777,253 with Native Non Spanish Speakers at 505,992
European Mexicans with Mennonites, German and Mormon speaking people in the hundreds of thousands that don’t speak Spanish as a Native Language.
In summation Just because you are Mexican and don’t speak Spanish doesn’t make you any less Mexican this is equivalent to being a Cherokee and not speaking Iroquoian from birth or Mennonite not Speaking low German. You are American there is no one can take that away from you or them. So in summation There are several million people within Mexico itself that don’t speak Spanish so if you don’t it won’t make a difference because you are not the only one.
-
anemonebythesea liked this · 1 year ago -
s-afshar reblogged this · 2 years ago
