241 posts
Latest Posts by s-afshar - Page 8
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.
Goncharov (1973) dir. Martin Scorsese
“The greatest mafia movie (n)ever made.”
Prof. Erol Manisali's Book Chapter about Me
Erol Manisali'nin Hakkımda Kitap Bölümü - Prof. Erol Manisali's Book Chapter about Me - Глава книги профессора Эрола Манисалы обо мне
1. Giriş – Introduction - Введение
Giriş
Rahmetli Prof. Dr. Erol Manisali (28/7/1940-29/10/2022) 2018 yılında yayınlanan kitaplarından birinde benim hakkımda bir bölüm yazmıştı; Kitabın adı 'Yolumun Kesiştiği Ünlüler'. Bu yeniden yayında, okuyucular art arda aşağıdaki materyali bulacaklar:
1- Türkçe, İngilizce ve Rusça kısa giriş,
2- bölümün metni (Türkçe),
3- resim olarak bölüm sayfaları ve kitap kapağı,
4- bölümün İngilizce çevirisi,
5- bölümün Rusça çevirisi,
6- Türkçe olmayan okuyucular için açıklayıcı notlar (İngilizce ve Rusça),
7- kitap tanıtımı ve verileri (Türkçe, İngilizce ve Rusça olarak),
8- Prof. Manisali'nin kitap bölümünde bahsettiği makalelerime ve kitaplarıma bağlantılar ve
9- Prof. Manisali ile ilgili biyografik notlara ve ölüm ilanlarına bağlantılar.
Mevcut sunum tüm bölümlerinde üç dillidir.
Introduction
In one of his books (published in 2018), the late Prof. Dr. Erol Manisali (28/7/1940-29/10/2022) wrote a chapter about me; the book title is 'Celebrities I crossed in my Path'. In the present re-publication, readers will successively find the following material:
1- the brief introduction in Turkish, English and Russian,
2- the text of the chapter (in Turkish),
3- the chapter pages and the book cover as pictures,
4- the English translation of the chapter,
5- the Russian translation of the chapter,
6- explanatory notes for non-Turkish readership (in English and Russian),
7- book presentation and data (in Turkish, English and Russian),
8- links to my articles and books mentioned by Prof. Manisali in his book chapter, and
9- links to biographical notes about Prof. Manisali and obituaries.
The current presentation is trilingual in all its parts.
Введение
В одной из своих книг (опубликованной в 2018 году) покойный профессор доктор Эрол Манисалы (28.07.1940-29.10.2022) написал обо мне главу; название книги - «Знаменитости, которых я встретил на своем пути». В настоящем переиздании читатели последовательно найдут следующий материал:
1- краткое введение на турецком, английском и русском языках,
2- текст главы (на турецком языке),
3- страницы главы и обложка книги в виде картинок,
4- английский перевод главы,
5- русский перевод главы,
6- пояснения для нетурецких читателей (на английском и русском языках),
7- презентация книги и данные книги (на турецком, английском и русском языках),
8- ссылки на мои статьи и книги, упомянутые профессором Манисалы в главе его книги, и
9- ссылки на биографические заметки о профессоре Манисалы и некрологи.
Текущая презентация является трехъязычной во всех ее частях.
-------------------------------------------------------
2. Prof. Cosmas Megalommatis'in dramı
Prof. Cosmas Megalommatis, Fransa ye Almanya'da hem tarih hem arkeoloji doktoralari yapmış, Yunanistan, Kıbrıs, Mısır ve ABD'de öğretim üyeliği olan, Türkçe dahil 15 dil bilen bir deha.
Nasıl mı tanıştık? 1980'1erin ortası ... Aylık İngilizce Middle East Business and Banking dergisini çıkarıyorum; yurtiçi ye yurtdışından yazılar geliyor.
Dr. Andrew Mango'dan Alman profesor Werner Gumpel'e, Doğan Kuban'dan Mümtaz Soysal'a kadar iktisadi, siyasi, sosyal, kiiltiirel yazılar geliyor ye yayımlıyorum.
Dr. Cosmas Megalommatis isimli bir Yunanlıdan Iran üzerine bir makale gelmış; değerli buluyorum ye yayımlanıyor. Daha sonra birkaç yazı daha geliyor.
Birkaç ay sonra kendisi derginin bürosuna geliyor, tanışıyoruz. Çok ilginç bir insan. Bana hikâyesini de anlatıyor. Atina Üniversitesinde asistan kadrosunda; Paris'te bir Fransız profesörle uzun çalışmalar yapıyor; "Hellenizm yoktur, oryantalizm vardır," içerikli bir çalışma ortaya çıkıyor.
Atina'da bir yayıneviyle anlaşıyor, basılacak. Ancak Atina Patriği'nin haberi oluyor ve Atina Üniversitesi rektörüne rnektup yazarak. Dr. Megalommatis'i üniversiteden attırıyor.
Dr. Cosmas çok kızıyor ye Yunanistan'ı terk ediyor. Hatta patriğe kızgınlığından Ortodoks mezhebinden ayrılarak Kahire'de Müslüman oluyor.
Ben bütün bunları gönderdiği yazılar dergide yayımlamdıktan çok sonra öğreniyorum. Levent'deki evime ziyarete geliyor. Sonra KKTC'deki bazı profesör arkadaşlar aracılığıyla Doğu Akdeniz Üniversitesi'nde öğretim üyeliğine başlıyor.
Bu arada 1991-1992'de benim Girne'de düzenlediğim konferansta, Türkiye ve Balkanlar konusunda tebliğ sunuyor. Bu geniş kapsamlı tebliğ, Kıbrıs Araştırmaları Vakfı tarafından kitap olarak 1992'de yayımlanıyor.
Bir sure sonra Doğu Akdeniz Üniversitesi'nde sebebini bilmediğim nedenlerden dolayı ayrılmak zorunda kalıyor ve Istanbul'a dönüyor.
Sık sık Levent'e bana geliyor. Halit Refiğ'le arası iyi, bir anlamda başımıza kalıyor. Bir Halit'te, bir bende.
Sonra Kahire'deki Fransız Arkeoloji Enstitüsü'nde çalışmaya başladığını öğreniyorum. Birkaç yıl sonra ABD'ye göçüyor ve bir üniversiteye kapağı atıyor.
Birkaç defa e-mail atıyor, temasımız çok sınırlı.
2007 yılında Türkiye'deki cumhurbaşkanlığı seçimlerine bir iki hafta kala Beyazit'ta Iktisat Fakültesi'ndeki odamdayım.
Bölüm asistanı Levent, heyencanla, kapıyı dahi vurmadan içeri dalıyor; "Erol Hoca bak bak, Prof. Cosmas Megalommatis Amerika'da seni yazmış". "Benim cumhurbaşkanı adayım Erol Manisalı" başlıklı uzun bir makale, bilgisayar çıktısı elimde. Kendi sayfasında yayınlamış ve bir iki yerel gazete tarafından iktibas edilmiş (www.americanchronicle, ID=24752).
Güler misiniz ağlar misiniz …. Beni gönlünde ve kafasında öyle yüceltmiş ki üstelik, hiç de önemsemediğim bir yere otutmuş.
Beni övdüğü için değil ama hayatımda karşılaştığım, ilginç bölgesel tezleri olan, biraz uçuk da olsa bir "daha"yı, "ünlü olmasa bile ilginç ve önemli kişi"yi, yolumun kesiştikleri arasına aldım.
Bu tür insanlar çok azınlıkta kalsalar bile yeni görüşlerin gizli öncüleri olmuşlardır.
Üstelik Prof. Megalommatis, 15 dünya dilini derinliğine bilen bir akademisyen.
--------------------------------------------------------------
3. Bölüm sayfaları ve kitap kapağı - Chapter pages and the book cover - страницы главы и обложка книги
---------------------------------------------------
4. Prof. Cosmas Megalommatis' drama
Prof. Cosmas Megalommatis prepared two doctorates in History and Archeology, in France and Germany,
He is a genius, who taught in Greece, Cyprus, Egypt and the USA, and speaks 15 languages, including Turkish.
How did we meet? Mid 1980's ... I publish the monthly English magazine Middle East Business and Banking; articles are coming from home and abroad.
From Dr. Andrew Mango to German professor Werner Gumpel, from Doğan Kuban to Mümtaz Soysal, I receive and publish economic, political, social and cultural articles.
An article on Iran came from a Greek named Cosmas Megalommatis; I found it valuable and it was published. A few more articles followed.
A few months later, he came to the magazine's office and we met. He was a very interesting person. He also told me his story. He belonged to the cadre of assistants at the University of Athens; he had been doing long studies with a French professor in Paris; a study with the content "There is no Hellenism, there is Orientalism" emerged.
He contracted with a publishing house in Athens; the study would be published. However, the Patriarch of Athens was informed and he wrote a letter to the rector of the University of Athens. Dr. Megalommatis is kicked out of the university.
Dr. Cosmas got very angry and left Greece. He even became a Muslim in Cairo by leaving the Orthodox sect, out of anger at the patriarch.
I learned about all these developments long after the articles that he sent were published in the magazine. He came to visit me in my house in Levent1. Then, through some friends, who were professors in the Turkish Republic of Northern Cyprus, he started his teaching career at Eastern Mediterranean University.
By the way, he presented a paper on Turkey and the Balkans at the conference that I held in Girne2 in 1991-1992. This comprehensive paper was published as a book by the Cyprus Studies Foundation in 1992.
After a while, he had to leave the Eastern Mediterranean University for reasons I don't know, and he returned to Istanbul.
He often came to me in Levent. He was on good terms with Halit Refiğ3, and in a way he was up to us. Once in Halit's; once in my house.
Then, I learned that he started working at the French Archaeological Institute in Cairo. A few years later, he immigrated to the USA and went to a university.
He sent e-mails a few times; our contact was very limited.
One or two weeks before the 2007 presidential elections in Turkey, I was in my office at the Faculty of Economics in Beyazit4.
My Department assistant, Mr. Levent5, burst in excitedly, without even knocking on the door; "Professor Erol, look! Prof. Cosmas Megalommatis wrote about you in America". I have a long article titled "My presidential candidate is Erol Manisalı", a computer printout. Published on its own page and quoted by a few local newspapers (www.americanchronicle, ID=24752)6.
Would you laugh or cry …. He exalted me so much in his heart and mind that he made me sit in a place that I didn't care at all about.
Not because he praised me, but for having encountered in my life a man with regionally interesting approaches, albeit somewhat eccentric, an interesting and important person, who crossed my path, I included him in this book, although he is not famous.
Such people, though very few, have been the secret pioneers of new ideas.
Moreover, Prof. Megalommatis is an academic who has deep knowledge of 15 world languages.
-----------------------------------------------------------------
5. Драма профессора Космы Мегаломматиса
Профессор Космас Мегаломматис подготовил две докторские степени по истории и археологии во Франции и Германии.
Он гений, который преподает в Греции, на Кипре, в Египте и США и говорит на 15 языках, включая турецкий.
Как мы познакомились? Середина 1980-х ... Я издаю ежемесячный английский журнал Middle East Business and Banking; Статьи поступают из дома и за рубежом.
От доктора Эндрю Манго до немецкого профессора Вернера Гумпеля, от Догана Кубана до Мюмтаз Сойсал, я получаю и публикую экономические, политические, социальные и культурные статьи.
Статья об Иране была написана греком Космасом Мегаломматисом; Я нахожу это ценным, и оно опубликовано. Далее еще несколько статей.
Через несколько месяцев он приходит в редакцию журнала, и мы встречаемся. Он очень интересный человек. Он также рассказывает мне свою историю. Он принадлежит к числу ассистентов Афинского университета; он долго учился у французского профессора в Париже; появляется исследование с содержанием «Нет эллинизма, есть ориентализм».
Заключен контракт с издательством в Афинах, оно будет опубликовано. Однако Патриарх Афин был проинформирован и написал письмо ректору Афинского университета. Доктора Мегаломматиса выгнали из университета.
Доктор Космас очень злится и уезжает из Греции. Он даже стал мусульманином в Каире, выйдя из православной секты, из гнева на патриарха.
Обо всех этих событиях я узнал уже давно после того, как статьи, которые он присылал, были опубликованы в журнале. Он пришел навестить меня в моем доме в Левенте1. Затем через друзей, которые были профессорами в Турецкой Республике Северного Кипра, он начал свою преподавательскую деятельность в Университете Восточного Средиземноморья.
Кстати, он выступал с докладом о Турции и Балканах на конференции, которую я проводил в Гирне2 в 1991-1992 годах. Этот всеобъемлющий документ был опубликован в виде книги Фондом кипрских исследований в 1992 году.
Через некоторое время ему пришлось покинуть Восточно-Средиземноморский университет по непонятным мне причинам, и он вернулся в Стамбул.
Он часто приезжал ко мне в Левент. Он был в хороших отношениях с Халитом Рефигом3 и в чем-то нам подчинялся. Однажды у Халита; однажды в моем доме.
Потом я узнал, что он начал работать во Французском археологическом институте в Каире. Через несколько лет он иммигрировал в США и поступил в университет.
Он отправил электронные письма несколько раз; наши контакты были очень ограничены.
За одну или две недели до президентских выборов 2007 года в Турции я был в своем кабинете на экономическом факультете в Беязите4.
Мой ассистент, господин Левент5, взволнованно ворвался, даже не постучав в дверь; «Профессор Эрол, смотрите! Профессор Космас Мегаломматис писал о вас в Америке». У меня есть длинная статья под названием «Мой кандидат в президенты — Эрол Манисалы», компьютерная распечатка. Публикуется на собственной странице и цитируется несколькими местными газетами (www.americanchronicle, ID=24752) 6.
Вы бы смеяться или плакать .... Он так возвеличил меня в своем сердце и разуме, что заставил меня сесть на место, которое меня совершенно не заботило.
Не за то, что он хвалил меня, а за то, что встретил в своей жизни человека с регионально интересными подходами, хотя и несколько эксцентричного, интересного и важного человека, перешедшего мне дорогу, я включил его в эту книгу, хотя он и не известен.
Такие люди, хотя и очень немногие, были тайными пионерами новых идей.
Кроме того, профессор Мегаломматис является академиком, обладающим глубоким знанием 15 языков мира.
--------------------------------------------------------------------------
6. Notlar - Notes - Примечания
Notes for non-Turkish readership in English & Russian:
1. Levent is a district in Istanbul.
2. Girne was also known as Keryneia.
3. Halit Refiğ (1934-2009) was one of Turkey's foremost film directors, film producers, screenwriters and writers.
4. Beyazit is a district in Istanbul.
5. Levent is also a Turkish personal name for men.
6. The correct link would be: https://www.americanchronicle.com/articles/24752
However, the site was hacked and closed down 2014.
Примечания на английском и русском языках (для нетурецких читателей):
1. Левент – район в Стамбуле.
2. Гирне также была известна как Кириния.
3. Халит Рефиг (1934-2009) был одним из ведущих турецких режиссеров, продюсеров, сценаристов и писателей.
4. Беязит — район в Стамбуле.
5. Левент также является турецким личным мужским именем.
6. Правильная ссылка: https://www.americanchronicle.com/articles/24752.
Однако в 2014 году сайт был взломан и закрыт.
---------------------------------------------------------
7- Kitap tanıtımı ve verileri - Book presentation and data - Презентация книги и данные книги
Prof. Manisali'nin kitabının adı:
Prof. Manisali's book title:
Название книги профессора Манисалы:
Erol Manisalı, Yolumun Kesiştiği Ünlüler
Erol Manisali, Celebrities I crossed in my Path
Эрол Манисалы, Знаменитости, которых я встретил на своем пути
Kitap hakkında
Prof. Dr. Erol Manisalı akademik çalışmaları sırasında ve yazarlık yaşamı boyunca tanıştığı yerli-yabancı ünlü simalarla ilgili anılarını paylaşıyor. Siyasetçiler, sanatçılar, bilim insanları, işadamları, Manisalı’nın gözlem gücünün süzgecinden geçerek, Türkiye’nin yakın tarihinde bıraktıkları izlerle yer alıyorlar Yolumun Kesiştiği Ünlüler’de.
Bülent Ecevit’ten Kirk Douglas’a, Süleyman Demirel’den Vehbi Koç ve Sakıp Sabancı’ya, Turgut Özal’dan Attila İlhan’a, Mümtaz Soysal’dan İlhan Selçuk’a, General Franco’dan Zekeriya Öz’e açılan yelpazede pek çok ismin adeta resmi geçit yaptığı elinizdeki kitap, hem bir anılar demeti, hem de yakın dönem siyaset notları niteliği taşıyor.
Yolumun Kesiştiği Ünlüler, Avrupa Birliği’yle ilişkileri, Kıbrıs sorununu, Ergenekon operasyonlarını, din sömürüsü ve darbeleri, Erol Manisalı’nın ilk kez dile getirdiği gerçekler ve yaşanmışlıklar temelinde yeniden yorumluyor.
"Yolumun kesiştiği ünlü kişiler ile olaylar arasındaki bağlar bazen üzücü bazen de trajikomik özellikler içeriyor. Bunları kamuoyuna aktarmadığım takdirde, ortaya çıkmaları mümkün olmayacaktı. Sadece benim hafızamda saklı kalmalarını istemedim".
About the book
Prof. Dr. Erol Manisalı shares his memories of famous local and foreign faces he met during his academic studies and throughout his writing life. Politicians, artists, scientists, businessmen take their place in 'Celebrities I crossed in my Path' with the traces they left in Turkey's recent history, passing through the filter of the observation power of Manisalı.
From Bülent Ecevit to Kirk Douglas, from Süleyman Demirel to Vehbi Koç and Sakıp Sabancı, from Turgut Özal to Attila İlhan, from Mümtaz Soysal to İlhan Selçuk, from General Franco to Zekeriya Öz. The book in your hand, in which many names have made an official parade, is both a bundle of memories and notes on recent politics.
'Celebrities I crossed in my Path' reinterprets the relations with the European Union, the Cyprus problem, the Ergenekon operations, religious exploitation and coups based on the facts and experiences that Erol Manisalı first voiced.
"The ties between the famous people I crossed with and the events sometimes contain sad and sometimes tragicomic features. If I did not make them public, they would not have been possible. I just didn't want them to remain hidden in my memory".
О книге
Профессор доктор Эрол Манисалы делится своими воспоминаниями об известных местных и иностранных лицах, с которыми он встречался во время учебы и на протяжении всей своей писательской жизни. Политики, художники, ученые, бизнесмены занимают свое место в «Знаменитости, которых я встретил на своем пути» со следами, которые они оставили в новейшей истории Турции, пройдя через фильтр наблюдательной силы Манисалы.
От Бюлента Эджевита до Кирка Дугласа, от Сулеймана Демиреля до Вехби Коча и Сакипа Сабанджи, от Тургута Озала до Аттилы Ильхана, от Мюмтаза Сойсала до Ильхана Сельчука, от генерала Франко до Зекерии Оз. Книга в вашей руке, в которой многие имена сделали официальный парад, представляет собой одновременно пачку воспоминаний и заметок о недавней политике.
«Знаменитости, которых я встретил на своем пути» переосмысливает отношения с Европейским Союзом, кипрскую проблему, операции «Эргенекон», религиозную эксплуатацию и перевороты на основе фактов и опыта, которые впервые озвучил Эрол Манисалы.
«Связи между известными людьми, с которыми я пересекался, и событиями иногда содержат печальные, а иногда и трагикомические черты. Если бы я не обнародовал их, они были бы невозможны. Я просто не хотел, чтобы они оставались скрытыми в моей памяти».
Kitap verileri / Book data / Данные книги
KIRMIZI KEDİ YAYINEVİ
Yayın Tarihi: 19.03.2018
ISBN: 9786050980936
Dil: TÜRKÇE
Sayfa Sayısı: 120
Cilt Tipi: Karton Kapak
Kağıt Cinsi: Kitap Kağıdı
Boyut: 13.5 x 19.5 cm
--------------
RED CAT PUBLISHING HOUSE
Release Date: 19.03.2018
ISBN: 9786050980936
Language Turkish
Number of Pages: 120
Binding Type: Paperback
Paper Type: Book Paper
Size: 13.5 x 19.5 cm
--------------------
ИЗДАТЕЛЬСТВО КРАСНЫЙ КОТ
Дата выхода: 19.03.2018
ISBN: 9786050980936
Язык Турецкий
Количество страниц: 120
Тип переплета: Мягкая обложка
Тип бумаги: Книжная бумага
Размер: 13,5 х 19,5 см
---------------------------------------------
8. Prof. Manisali'nin kitap bölümünde bahsettiği makalelerime ve kitaplarıma bağlantılar - Links to my articles and books mentioned by Prof. Manisali in his book chapter - Ссылки на мои статьи и книги, упомянутые профессором Манисалы в главе его книги
Prof. Manisalı ile ilgili yazdığım yazının linkleri:
Links to my article about Prof. Manisali:
Ссылки на мою статью о профессоре Манисалы:
![Erol Manisali for President of Turkey (18th April 2007) - [DOCX Document]](https://64.media.tumblr.com/b1fe1889d22e1e7ad00ceee4b67e5839/a6ac1736a8f0d038-57/s1280x1920/579ae1d8d0fc10cbc7afa4624eca3eda7e5cf436.jpg)
Prof. Manisali'nin kitabının bölümünde adı geçen konuşmamın ve kitabın yayınlandığı linkler:
Links to the publication of my speech and the book that are mentioned in the chapter of the Prof. Manisali's book:
Ссылки на публикацию моего выступления и на книгу, которые упоминаются в главе книги профессора Манисалы:
-------------------------------------------------------------
9. Prof. Manisali ile ilgili biyografik notlara ve ölüm ilanlarına bağlantılar - Links to biographical notes about Prof. Manisali and obituaries - Ссылки на биографические заметки о профессоре Манисалы и некрологи
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:
Ashurbanipal: the Coming King – Part II (1987)
Ashurbanipal: the Coming King - Part II
In this 2-series article (published back in 1987), I present a brief diagram of the Messianic Assyrian dynasty of the Sargonids (722-609 BCE), who ruled Nineveh as the exemplary universal empire of the World History; accepting Jonah's preaching, Sargon of Assyria (722-705 BCE) and his son and grandson, Sennacherib (705-681 BCE) and Esarhaddon (681-670 BCE), ushered the world to the Messianic Era of Ashurbanipal (669-625 BCE), who lived a first life as the Suffering Messiah, on the basis of contemporaneous historical texts and personal declarations, only to leave to posterity the claim to his exulted return and celestial reign. All posterior adaptations and identifications being fraudulent, the Second Coming of Ashurbanipal is instantly corroborated by the nature of his magnum opus. The two titles of the series are: "Ashurbanipal: the Righteous Suffering" and "Ashurbanipal: the Coming King".
Ашурбанипал: грядущий царь - Часть ΙI
В этой 2-серийной статье (опубликованной еще в 1987 г.) я представляю краткую схему мессианской ассирийской династии Саргонидов (722-609 гг. до н. э.), правивших Ниневией как образцовой универсальной империей Всемирной истории; приняв проповедь Ионы, Саргон Ассирийский (722-705 гг. до н.э.) и его сын и внук Сеннахирим (705-681 гг. до н.э.) и Асархаддон (681-670 гг. до н.э.), открыли миру мессианскую эру Ашшурбанипала (669–625 гг. до н. э.), который прожил первую жизнь как Страдающий Мессия, на основании современных ему исторических текстов и личных заявлений, только для того, чтобы оставить потомкам притязания на его ликующее возвращение и небесное правление. Все последующие адаптации и отождествления являются мошенническими, и Второе пришествие Ашшурбанипала немедленно подтверждается характером его великого произведения. Два названия сериала: «Ашурбанипал: Праведный Страдающий » и «Ашурбанипал: грядущий царь».
Ασσουρμπανιπάλ Ερχόμενος – Τμήμα Β'
Σε αυτή την σειρά δύο άρθρων (δημοσιευμένων το 1987), παρουσιάζω ένα σύντομο διάγραμμα της Μεσσιανικής Ασσυριακής δυναστείας των Σαργονιδών (722-609 πτεμ), οι οποίοι κυβέρνησαν τη Νινευή ως την υποδειγματική παγκόσμια αυτοκρατορία της Παγκόσμιας Ιστορίας. Αποδεχόμενοι το κήρυγμα του Ιωνά, ο Σαργών της Ασσυρίας (722-705 π.Χ.), καθώς και ο υιός και εγγονός του, Σεναχειρίμπ (705-681 πτεμ) και Ασσαρχαδδών (681-670 πτεμ), οδήγησαν τον κόσμο στη Μεσσιανική Εποχή του Ασουρμπανιπάλ (669-625 πτεμ), ο οποίος έζησε μια πρώτη ζωή ως ο Πάσχων Μεσσίας, με βάση τα σύγχρονα τότε ιστορικά κείμενα και τις προσωπικές του διακηρύξεις, μόνο για να αφήσει σε όλους τους επόμενους την αξίωση για την εξυμνηθείσα επιστροφή του και την ουράνια βασιλεία του. Καθώς όλες οι μεταγενέστερες προσαρμογές του θέματος και ταυτίσεις προσώπων είναι ολότελα δόλιες, η Δευτέρα Παρουσία του Ασουρμπανιπάλ επιβεβαιώνεται ακαριαία από τη φύση του μεγάλου έργου του. Οι δύο τίτλοι της σειράς είναι: «Ασσουρμπανιπάλ Πάσχων» και «Ασσουρμπανιπάλ Ερχόμενος».
-------------------------------
Main units:
Introduction
The flight of the Assyrians and of the ten tribes of Israel
The exile and the return
Ashurbanipal as the Coming King
Ashurbanipal - the Righteous Suffering
Appendices:
Assyria and Nomads
Assyrians, Medes and Urartu
in: Inexplicable, February 1987, pp. 44-54
----------------------
Основные главы:
Введение
Бегство ассирийцев и десяти колен Израилевых
Изгнание и возвращение
Ашшурбанипал как грядущий царь
Ашшурбанипал – Праведный Страдающий
Приложения:
Ассирия и кочевники
Ассирийцы, Мидийцы и Урарту
в: Необъяснимое, февраль 1987 г., стр. 44-54
--------------------------
Κυρίως ενότητες:
Εισαγωγή
Η φυγή των Ασσυρίων και των δέκα φυλών του Ισραήλ
Η μετοικεσία και η επιστροφή
Ο Ασσουρμπανιπάλ ως Ερχόμενος
Ο Ασσουρμπανιπάλ-Πάσχων
Παραρτήματα:
Ασσυρία και Νομάδες
Ασσύριοι, Μήδοι και Ουραρτού
στο Ανεξήγητο, Φεβρουάριος 1987, σ. 44-54
--------------------
Κατεβάστε το άρθρο: / Download the article: / Скачать статью:
Ashurbanipal: the Righteous Suffering - Part I / Ασσουρμπανιπάλ Πάσχων – Α' (1987)
Ashurbanipal: the Righteous Suffering - Part I
In this 2-series article (published back in 1987), I present a brief diagram of the Messianic Assyrian dynasty of the Sargonids (722-609 BCE), who ruled Nineveh as the exemplary universal empire of the World History; accepting Jonah's preaching, Sargon of Assyria (722-705 BCE) and his son and grandson, Sennacherib (705-681 BCE) and Esarhaddon (681-670 BCE), ushered the world to the Messianic Era of Ashurbanipal (669-625 BCE), who lived a first life as the Suffering Messiah, on the basis of contemporaneous historical texts and personal declarations, only to leave to posterity the claim to his exulted return and celestial reign. All posterior adaptations and identifications being fraudulent, the Second Coming of Ashurbanipal is instantly corroborated by the nature of his magnum opus. The two titles of the series are: "Ashurbanipal: the Righteous Suffering" and "Ashurbanipal: the Coming King".
Ашурбанипал: Праведный Страдающий - Часть I
В этой 2-серийной статье (опубликованной еще в 1987 г.) я представляю краткую схему мессианской ассирийской династии Саргонидов (722-609 гг. до н. э.), правивших Ниневией как образцовой универсальной империей Всемирной истории; приняв проповедь Ионы, Саргон Ассирийский (722-705 гг. до н.э.) и его сын и внук Сеннахирим (705-681 гг. до н.э.) и Асархаддон (681-670 гг. до н.э.), открыли миру мессианскую эру Ашшурбанипала (669–625 гг. до н. э.), который прожил первую жизнь как Страдающий Мессия, на основании современных ему исторических текстов и личных заявлений, только для того, чтобы оставить потомкам притязания на его ликующее возвращение и небесное правление. Все последующие адаптации и отождествления являются мошенническими, и Второе пришествие Ашшурбанипала немедленно подтверждается характером его великого произведения. Два названия сериала: «Ашурбанипал: Праведный Страдающий » и «Ашурбанипал: грядущий царь».
Ασσουρμπανιπάλ Πάσχων – Τμήμα Α'
Σε αυτή την σειρά δύο άρθρων (δημοσιευμένων το 1987), παρουσιάζω ένα σύντομο διάγραμμα της Μεσσιανικής Ασσυριακής δυναστείας των Σαργονιδών (722-609 πτεμ), οι οποίοι κυβέρνησαν τη Νινευή ως την υποδειγματική παγκόσμια αυτοκρατορία της Παγκόσμιας Ιστορίας. Αποδεχόμενοι το κήρυγμα του Ιωνά, ο Σαργών της Ασσυρίας (722-705 π.Χ.), καθώς και ο υιός και εγγονός του, Σεναχειρίμπ (705-681 πτεμ) και Ασσαρχαδδών (681-670 πτεμ), οδήγησαν τον κόσμο στη Μεσσιανική Εποχή του Ασουρμπανιπάλ (669-625 πτεμ), ο οποίος έζησε μια πρώτη ζωή ως ο Πάσχων Μεσσίας, με βάση τα σύγχρονα τότε ιστορικά κείμενα και τις προσωπικές του διακηρύξεις, μόνο για να αφήσει σε όλους τους επόμενους την αξίωση για την εξυμνηθείσα επιστροφή του και την ουράνια βασιλεία του. Καθώς όλες οι μεταγενέστερες προσαρμογές του θέματος και ταυτίσεις προσώπων είναι ολότελα δόλιες, η Δευτέρα Παρουσία του Ασουρμπανιπάλ επιβεβαιώνεται ακαριαία από τη φύση του μεγάλου έργου του. Οι δύο τίτλοι της σειράς είναι: «Ασσουρμπανιπάλ Πάσχων» και «Ασσουρμπανιπάλ Ερχόμενος».
-------------------------------
Main units:
Introduction
Who were the Assyrians?
Jonah's Sermon at Nineveh
The structure of Assyrian society and power
The transfer of the Ten Tribes of Israel to Assyria
Sennacherib: the destroyer of "nations"
The Assassination of Sennacherib
Esarhaddon and the Tree of Life
The Great Opus and Ashurbanipal
The Particularities of Ashurbanipal
The last conspiracy
Appendices:
Assyrian expansion and obstacles
Ashurbanipal and ... Sardanapalus
in: Inexplicable, January 1987, pp. 212-223
----------------------
Основные главы:
Введение
Кем были ассирийцы?
Проповедь Ионы в Ниневии
Структура ассирийского общества и власти
Переселение десяти колен Израиля в Ассирию
Синаххериб: разрушитель «наций»
Убийство Синаххериба
Асархаддон и Древо Жизни
Великий Опус и Ашшурбанипал
Особенности Ашшурбанипала
Последний заговор
Приложения:
Ассирийская экспансия и препятствия
Ашурбанипал и ... Сарданапал
в: Необъяснимое, январь 1987 г., стр. 212-223.
--------------------------
Κυρίως ενότητες:
Εισαγωγή
Ποιοι ήταν οι Ασσύριοι
Το Κήρυγμα του Ιωνά στη Νινευή
Η δομή της ασσυριακής κοινωνίας και εξουσίας
Η μεταφορά των Δέκα Φυλών του Ισραήλ στην Ασσυρία
Σεναχειρίμπ: ο εξολοθρευτής των "εθνών"
Η δολοφονία του Σεναχειρίμπ
Ο Ασσαρχαδών και το Δέντρο της Ζωής
Το Έργο και ο Ασσουρμπανιπάλ
Οι ιδιαιτερότητες του Ασσουρμπανιπάλ
Η τελευταία συνωμοσία
Παραρτήματα:
Ασσυριακή εξάπλωση και εμπόδια
Ασσουρμπανιπάλ και ... Σαρδανάπαλος
στο Ανεξήγητο, Ιανουάριος 1987, σ. 212-223
----------------------
Κατεβάστε το άρθρο: / Download the article: / Скачать статью:
Iran 2022: Typical Freemasonic-Zionist Proxy War between Ayatollahs and Protestors at the Detriment of the Average Iranians
There is nothing Islamic in the Islamic Republic of Iran except the popular religion (attested in non-Westernized people) and the historical monuments. In Iranian provinces, the Muslim faith is alive, although this is not tantamount to direct support of the Qom / Tehran-based, absurd theological regime, which wastes the national resources in counter-productive manners.
The supporters of the Ayatollahs are mainly concentrated in major cities whereby the advanced technological Westernization produces a terrible ideological clash at the detriment of all Muslims. In the same social environment live also the 'pro-Western' opponents of the Ayatollahs.
Among these three categories of people, the cultural differences are enormous, the diverse purposes are centrifugal, and the socio-behavioral systems are opposite.
I. Traditional believers in Iranian provinces
The majority of the people in the provinces, living either in the villages, the towns and the cities or as nomads, live Islam as a popular religion; they cherish the related moral values, respect their traditions, and experience spirituality as traditional component of their culture. As they are distant from the capital, governance is not their concern. They may well observe the various wrongdoings of the government, but politics is not their affair, and they cannot see a trustworthy opponent anywhere in the horizon. Their attitude is therefore clearly neutral, anything between passive acceptance and passive resistance. I would also add that they are too innocent, too naïve and too benevolent to possibly fathom how their government and regime have been maneuvered by evil foreign forces without even knowing or sensing it. All the same, these people are the true, average Iranians. I would say that they represent ca. 50% of the population.
II. 'Religious' supporters of the Ayatollahs
The people in the cities and the big cities live in great tension; the supporters of the government are very fervent, but they confuse 'theology' with 'religion' and 'politics' with 'governance'. They have lost much of the Iranian culture to the benefit of the technological modernization. They cannot experience the popular religion in the way people customarily do in villages; to them 'religion' means 'rejection of the West' and celebrating the Mawlid un-Nabi today is for them an opportunity to reject the true, existing, evil plans of several Western countries against Iran. This is absurd. Religion is all about a person's contact with God; evil governments, regimes and secret organizations have no place in Faith. You cannot possibly believe a religion only to reject somebody else – however evil he/they may truly be; such an attitude is by all means sheer madness and utter disbelief. But these people cannot see that the hate of the other cannot be possibly associated with one's faith or with an entire nation's religion. Losing their popular religion and traditional culture, they get radicalized, they mistake theology and political ideology for religion, and they become appalling to the 'Westernized' Iranians. These people make big noise, but they do not constitute more than 25% of the entire population. Their success is that they appear to have the support of the silent majority (see previous unit) and they control the totality of the dictatorial mechanisms of the state (this is not typically Iranian: anywhere the state mechanisms are dictatorial).
III. 'Pro-Western' or 'Westernized' Iranians
This population, contrarily to the aforementioned two groups, is not homogeneous. This is critically calamitous to all foreign schemes and plans of utilizing them. This very fact consists also in a major stumbling block in their path to power. However, this situation is nothing new; it became crystal clear in the last years of Reza Pahlavi's reign and in the first years of the Khomeini oligarchical rule. At the time, a sizeable part of this population allied themselves with the supporters of Khomeini. Now they don't make the same mistake again! Leftist Iranians, who studied in Paris only to become Marxist-Leninist or social democrat of ideology, royalists who wish Reza Pahlavi's son to come back and reign, Iranians who lived abroad only to be impacted enough to become anything An-Iranian (the non-Iran is a historical term that goes back to pre-Islamic times), conservative people of the old upper middle class who desire to simply look like Westerners without truly being so, and few truly marginal groups of homosexuals and atheists, materialists and nationalists can be categorized as anti-Ayatollah opposition.
When it comes to this segment of Iranian society, their only chance is to sensitize the silent majority (see Unit I) in case the radicalization of the 'religious' supporters of the regime turns out to appear like brutalization of the rest. This can bring results and this is known to all the enemies of Iran: those who appear 'friendly' nowadays (England) and those who hate the Iranian Civilization that shaped the Western world against their will (Israel) and up to the point that they need to hide it (Vatican, France).
To close this brief introduction, I must say that the fragmentation of this part of the Iranian society is not the major problem that they have. There is a very serious issue, which is not known to most of these people, and still affects them terribly. This fact has to do with their own self-identification and description as 'Pro-Western' or 'Westernized'. Although these people think that they are so, in reality they are not.
Certainly they want to remove their hijab, but they don't want homosexual marriages in Iran.
Certainly they want to have a parliamentarian political system, which looks like that of a European country; but they don't want to pass lawless laws according to which the school teachers will demand from a 'court of Justice' to separate the children from their parents because the latter did not 'explain' to them at the age of 7 that they can change their gender.
Certainly they want to have free alcohol in Iran, but they don't want prostitution, fornication, and adultery, as well as premarital and extramarital relations to be considered as 'legal' activities in Iran.
Certainly they don't want a sectarian decision-making in Iran; but this is only due to their ignorance and lack of understanding of the Western world. What difference at this point would it make to abolish a pseudo-Islamist sectarian decision-making in Iran only to replace it by a Zionist sectarian decision-making?
Who said that Iran must be governed by filthy and criminal dictators, who would 'conclude' (only because they were heavily bribed) that "Iran does not need nuclear weapons", "Russia and China are a threat", "NATO is necessary for regional security" and "UK, France, Canada, Australia, US, New Zealand, and Israel" are 'normal' states?
No one needs beasts like that in Iran!
My simple and straightforward conclusion is that, in spite of all drawbacks and serious mistakes, oversights, and wrongdoings, Iranians do not need, do not want, do not deserve, and will not approve of a regime change geared -not out of love for the (deliberately misrepresented in, and concealed from, the Western world) Iranian nation and civilization but- because of an inhuman, vicious hatred for the holy land of Iran, which proved throughout the ages to be definitely more important than the Roman Empire, let alone South Canaan (fake Israel) and South Balkans (fake Greece).
I have an advice for all Iranian protestors: go to China!
Forget UK and US! These countries are impermissible to exist and they will cease to exist.
It is on this background that I received a comment about one of my articles on Iran, which was first published in 2007. I herewith publish the comment and my response. The old article concerned the Ayatollah regime of Iran and how it functioned to the benefit of Western colonial powers; it can be found here:
--------------------------
IV. A reader's comment on Western foreign involvement in Iran
Dear Shamsaddin,
With the ongoing social revolution in Iran, I also discovered the historic links between Freemasons and the Shiite clergy. I shall read your document with keen interest.
Best regards
------------------------------------
V. Response about the manifestations in Iran and evil agendas
Thank you for your interest and comment! Unfortunately, this article is an old publication which was first published in the American Chronicle, Buzzle and AfroArticles back in 2007, immediately reproduced in Fravahr, and later republished here. Of course, I did not change my mind over the past 15 years, but the presentation is very brief.
People did/do not understand the nature of Western colonialism and that is why great empires have been decomposed by the Western criminals. The Western world is a composite tyrannical regime ruled by elites that, while expanding worldwide and exploiting the rest of the world, fight against one another: Jesuits, Freemasons and Zionists utilize every resource (i.e. every state) available, and in the process, other countries get destroyed, dismembered and ruined.
What various establishments, empires and kingdoms outside the Western world failed to understand is the following observation. When France became the ally of the Ottoman Empire and England supported Iran, the French and the English interests were protected, whereas Iran and the Ottoman Empire got dissolved. Why? Because both alliances were a scheme and a lie!
When a secret organization like the CIA places an ignorant and worthless soldier atop of a country (like Gamal Abdel Nasser), they also manage to put next to him a driver and a cook who are their own pawns (but the worthless soldier does not know it) and they can kill the 'important person' any time they receive the order to do this.
When Napoleon sent a special envoy to the Qajar Shah to ask permission that French soldiers cross Iran to attack the English criminals in India (and prevent the then forthcoming collapse of the Mughal), the English sent their own agent who managed to poison the French envoy in a public restaurant in Esfahan.
After the English made of a soldier (Reza Khan) the king of Iran (to turn an Oriental Empire into a weak and worthless nationalistic kingdom), they
- first, gave him his ... name (the poor guy did not have a clue what Pahlevi meant),
- second, prepared the opponent of his son {Khomeini was guided by English stooges as to what to study, what to write in his thesis, and what vision of possible 'Islamic' state to compose (the ridiculous Wilayat al Faqih serves only English interests in Islamic countries)}, and
- third, corrupted his son (when he was 'studying' in Switzerland in the 1930s) so that finally he deposed the idiotic Reza Khan, and he ruled until he was deposed too.
Look at this picture! Notice the position of the legs of both persons! It is quite telling - about who the teacher/master and who the pupil/student are!
So, what you call 'social revolution in Iran' is not a social revolution, but a well-prepared (by the Zionists) operation against the pathetic gang of the Ayatollahs who operated (without knowing it) as local stooges of the English Freemasonry. In other words, it is a proxy war between the secret services of England from one side (the silly Iranian government) and from the other side (fake manifestations organized by tele-guided protestors) the secret services of Israel (anti-Netanyahu side) and one part of the US establishment (anti-Trump side).
Today's stupid Muslims from Morocco to Indonesia fail to understand that, after the abolition of the caliphate, there is no Islam. To set up an empire, Muslims do not need the Hadith and the various Madhhab. They need the Art of the Empire. Timur (Tamerlane) is far more important than prophet Muhammad today. Not in order to start fighting stupidly and idiotically (like the idiotic Islamists here and there), but to make sense of Timur's mental skills, faculties, perceptual powers and instantaneous reflexes / reactions. That's why Sharaf al Din Ali Yazdi and his Zafarnameh are more important than the Quran - not as just a reading, but to first study and understand Timur's unmatched strategic capacities and later to reproduce them within the present context against all the enemies of the Islamic world.
The war is imperial, not religious. The Western enemies of the Muslims want to
a) divert all Muslims to fake theologies that have been deliberately and systematically presented to them as 'religion' (i.e. Islam),
b) engulf them in this idiocy, and
c) utilize them for their calamitous agendas.
A fake Mahdi and a fake prophet Jesus have been produced (with microchips in their stupid heads and without knowing it) and they may 'appear' in public, if some evil agendas are successfully advanced.
Who are today's best Muslims?
Putin and Xi Jinping!
The only who block the advance of the evil Western agendas.
Extra readings:
Published before 5 years:
Published before 11 years:
Notice the Al Qaeda Homunculi, the "front office" and the "back office"!
Best wishes for Mawlid un-Nabi,
Best regards,
Shamsaddin
------------------
Download the text in Word doc.:
January 26 1988 - Burnum Burnum plants the Aboriginal flag at the cliffs of Dover, claiming England for the Aboriginal peoples of Australia, exactly 200 years after Arthur Phillip claimed Australia for the British. [video] The full Burnum Burnum Declaration:
I, Burnum Burnum, being a nobleman of ancient Australia, do hereby take possession of England on behalf of the Aboriginal people. In claiming this colonial outpost, we wish no harm to you natives, but assure you that we are here to bring you good manners, refinement and an opportunity to make a Koompartoo - ‘a fresh start’. Henceforth, an Aboriginal face shall appear on your coins and stamps to signify our sovereignty over this domain. For the more advanced, we bring the complex language of the Pitjantjajara; we will teach you how to have a spiritual relationship with the Earth and show you how to get bush tucker.
We do not intend to souvenir, pickle and preserve the heads of 2000 of your people, nor to publicly display the skeletal remains of your Royal Highness, as was done to our Queen Truganinni for 80 years. Neither do we intend to poison your water holes, lace your flour with strychnine or introduce you to highly toxic drugs. Based on our 50,000 year heritage, we acknowledge the need to preserve the Caucasian race as of interest to antiquity, although we may be inclined to conduct experiments by measuring the size of your skulls for levels of intelligence. We pledge not to sterilize your women, nor to separate your children from their families. We give an absolute undertaking that you shall not be placed onto the mentality of government handouts for the next five generations but you will enjoy the full benefits of Aboriginal equality. At the end of two hundred years, we will make a treaty to validate occupation by peaceful means and not by conquest.
Finally, we solemnly promise not to make a quarry of England and export your valuable minerals back to the old country Australia, and we vow never to destroy three-quarters of your trees, but to encourage Earth Repair Action to unite people, communities, religions and nations in a common, productive, peaceful purpose.
Burnum Burnum
Mithraism and Zoroastrianism in Northwestern Sassanid Iran
Μιθραϊσμός και Ζωροαστρισμός στη Βορειοδυτική Σασανιδική Περσία, in: Βυζαντινός Δόμος 4 (1990), p. 13-52 Митраизм и зороастризм в Северо-Западном Сасанидском Иране, в: Byzantinos Domos 4 (1990), p. 13-52 Zoroastrismus und Mithraismus im nordwestlichen Iran während der Sassanidenzeit, in: Byzantinos Domos 4 (1990), p. 13-52 Kuzeybatı Sasani İran'ında Mitraizm ve Zerdüştlük, bilimsel süreli Byzantinos Domos'ta 4 (1990), p. 13-52 Domos Byzantinos آیین میترا و زرتشت در شمال غربی ایران در دوره ساسانیان : در مجله علمی ( در صفحه 13 - 52 ) ,1990 (4) Mithraïsme et zoroastrisme dans le nord-ouest de l'Iran sassanide, dans le Byzantinos Domos 4 (1990), p. 13-52 الميثرائية والزرادشتية في شمال غرب إيران خلال العصر الساساني : في المجلة العلمية (1990) 4 على الصفحة 13 - 52 ,Domos Byzantinos في المجلة العلمية Mithraism and Zoroastrianism in Northwestern Sassanid Iran, in: Byzantinos Domos 4 (1990), p. 13-52
------------------------
--------------
Download the article in PDF:
![Μιθραϊσμός και Ζωροαστρισμός στη Βορειοδυτική Σασανιδική Περσία - [PDF Document]](https://64.media.tumblr.com/c51c682b5071a922ce93b3f6a64e73f4/343eb72f2b179cdb-7f/s1280x1920/1bbef1c67fd45bb9e351306e8002b7986549c05d.jpg)
The Spiritual Potency of Simple People: from J. B. Duroselle to today's Manichaean Rulers of Europe to a Crushed Greek Antichrist
Few days ago, an Egyptian friend wrote to me and commented on my article 'Plea for Jean Baptiste Duroselle’s Brilliant Book, Europe: A History of its Peoples':
Table of Contents
I. How Simple People can utterly destroy today's World
II. Jean Baptiste Duroselle and Yahya Ibn Zakariya
III. Lassalian Monks and Schools
IV. Western European Elites hide their Manichaean Nature and Evil Faith
V. "Gods" do not accept Multipolar Worlds!
VI. A Greek World Leader and False Messiah: One of the several Antichrists to come
VII. The Duroselle Affair in Greece, and I
I. How Simple People can utterly destroy today's World
His pessimistic viewpoint forced me to write a rather long response, because it is an essential issue of Moral and a supreme moral obligation for anyone not to associate himself with the injustice and the lawlessness of today's world, and even more so, to do all that it takes to dissociate himself from the surrounding environment, to reject it and to denounce it as inhuman, impermissible and subject to monstrous, terminal annihilation.
It is only due to the prevailing worldwide, overwhelming and compact materialism, evolutionism and relativism that people lost their faith and cannot duly assess the eventually great spiritual power of the wish and of the negative wish. A faithless person that does not truly believe in the spiritual world cannot bring forth results in either wishes or negative wishes; I have to point out that I fully distinguish between negative wish and curse. In the latter case, one person invokes something harmful to someone, whereas in the former case, one demands forcefully that a negative development be averted or cancelled. Although a curse may be at times morally imposed to be uttered, a negative wish is essential to be thunderously expressed every time one person encounters a case of injustice, a wrongdoing, evilness, and any sort of falsehood, deceit, perfidy, scheme, chicanery or lie.
Today's faithless Muslims, Christians, Confucians, Taoists, Hindus, Buddhists and others have lost real faith in the spiritual, 'supernatural', world. They stupidly believe only in diverse stories and unimportant narratives, which -in spite of their possible veracity- do not constitute an inherent part of the true religion; their faith to God is only nominal. The ensuing catastrophic consequences lead to indiscriminate feelings of inefficiency, impotency and, even worse, self-depreciation. Due to this situation, they become effectively irreligious, because they practice their religion only mechanically (imitating ancestors) or hypocritically (to show to the society that they are faithful); but this is utter disbelief. What follows this encumbering situation is spiritual apathy; this involves also emotional indifference, and full purposelessness in life. These people are characterized by moral depravity indeed, not in the sense of being genuinely corrupt, but for not reacting, for keeping silent, and for tolerating the wrongdoing.
A positive wish can do wonders for many; and a negative wish has the power to prevent many evil acts and ominous developments from happening. Virtually any taciturn or vociferous person, who has strong faith, can express formidable negative wishes and bring forth results. This actually happens, but today's idiotic materialists simply cannot 'see' or understand it. A very well focalized negative wish cancels everything; from a simple governmental act to an assassination attempt to a war. And I can conclude that the chaotic situation in which all the powerful and evil lobbies of today's world find themselves, failing to achieve what they intend, has much to do with highly synchronized negative wishes that resolutely cancel the Satanic plans of all the 'Christian', 'Jewish', 'Muslim', 'Hindu', 'Buddhist', 'Taoist', 'Confucian', 'Shinto' or other governments, which sooner or later will disappear in utmost ruination.
In fact, all the forthcoming disasters come -also- from the negative wishes expressed in our world by people who -thanks to their moral standards and irrespective of their religion- fully understand that this world is impermissible to exist and has therefore to vanish in monstrous extermination. All negative wishes expressed against today's lawless world are the path of the few to the Paradise; and every sort of reluctance, every form of indifference, and every aspect of apathy toward today's criminal governments, Satanic presidents, demonic prime ministers, and other anomalous magistrates open the Gates of the Hell to all the idiots who think that Eternal Life can possibly hinge on meaningless cults hypocritically performed just to ensure later 'reward'.
Quite unfortunately for the present, diabolical but perishing world's establishment, God is not as malleable and as stupid as they delusionally imagine He is; and I am not referring to the 'Demiurge'….
You can herewith find my friend's comment and my lengthy response.
-- A friend's comment about my Plea for J. B. Duroselle’s Book --
Very interesting story about this guy Jean Baptiste! His name reminded me of my college: College St. Jean Baptiste De La Salle in Bab El Louk, then Khoronfich, then in Daher...
This shows how Europeans are like the other crooks, how they plan things in advance, and they pass them on.
What do we have in our hands to change things, except to write and express our views, without any results…
-------------------- My response ------------------
Dear Awadallah,
Thank you for your response, which so well shows that you understand that the Jean Baptiste Duroselle affair (in Greece 1990-1991), although it looks like an ‘internal’ European story (as an indication of the barbaric, ultra-nationalist and paranoid character of the basically uneducated and absolutely uncultured Greek society), has indeed wider implications. That is true.
II. Jean Baptiste Duroselle and Yahya Ibn Zakariya
All neighboring states must demonstrate a particular concern when, in a wretched country, people react with such hysteria, every time the lies that they stupidly believe in are overwhelmingly rejected by the world’s leading scholars.
Your email offered me the chance of a flash back and of a self-reappraisal; I will tell you what I mean.
However, let me start with a funny episode of the Greek, absurd and paranoid, reaction (back in 1990-1991) against Duroselle’s book, which is nowadays the cornerstone of all the EU member states’ secondary education — except for the backward trash of Greece where the education manuals are more racist than those in Nazi Germany at the time of Hitler.
In the fever of the anti-Duroselle madness that turned the average Greeks to rabid dogs back in 1989-1991, every famous person felt stupidly obliged to contribute to that mental and intellectual cholera, to promote the local chauvinism, and to speak against Jean Baptiste Duroselle.
The ignorant, uneducated and clownish «poet» Odysseas Elytis wanted to add his childish nonsense to the insults aired against the excellent French academician and his pertinent book. Bear in mind that his fake Nobel Prize was purchased by the Greek government of Constantine Caramanlis with the money of the idiotic average Greek taxpayer! I have to also add that Elytis’ real surname is Alepoudellis, which sounds very low and even derogatory in Greek (as it means «puppy fox» or «fox-relative»), and that is why he changed it (due to his enormous psychological complex of inferiority). By the way, you have to also know, when it comes to the filthy rascal Elytis, that when he found out that his wife had multiple sclerosis, he locked her in a clinic to get rid of her and to enjoy his cursed life with the company of a young prostitute.
So, this stinky trash of Elytis, in order to «prove» (!!!??!!!) that Jean Baptiste Duroselle was wrong for not including events of the otherwise unimportant Ancient Greek History in his comprehensive book of European History, said the following silly sentence: «Duroselle forgot that even his name is Greek»!
This is an allusion to the academician’s two personal names, namely «Jean Baptiste».
Although it appears that the French names originate from the respective Latin names (Ioannes Baptista), and that subsequently the Latin names derive from Ancient Greek, this is simply false.
https://la.wikipedia.org/wiki/Ioannes_Baptista / https://en.wikipedia.org/wiki/John_the_Baptist
John Baptist (known to Muslims as Hz. Yahya ibn Zakariya / يحيى ابن زكريا,) was not a Greek, but an Aramaean-speaking Jew.
John Baptist’s real name was Yohannan ha’Matbil ( יוחנן המטביל / and in Syriac Aramaic/Suryani: ܘܚܢܢ ܡܥܡܕܢܐ)
https://he.wikipedia.org/wiki/יוחנן_המטביל and https://arc.wikipedia.org/wiki/ܝܘܚܢܢ_ܡܥܡܕܢܐ
{There is already, thank God (!), a Syriac-Aramaic Wikipedia: https://arc.wikipedia.org/wiki/ܦܐܬܐ_ܪܝܫܝܬܐ }
The conclusion is that Duroselle, when baptized as a Christian, got from his parents the two names 'Yohannan ha’Matbil' (Hz. Yahya ibn Zakariya) as personal names in their own language (French). His parents wanted apparently to commemorate the forerunner of the Christian faith.
There is no Greek involvement in this, and surely Yohannan ha’Matbil (Hz. Yahya) did not bother to learn Greek or any other foreign language.
This episode shows clearly that chauvinistic ideas, concepts and thoughts are prevailing in the pseudo-European state of Greece.
III. Lassalian Monks and Schools
This being one point, I have to add that I also know the Cairo-based institution that you attended when a schoolboy.
It is named after a (relatively recent) saint of the Catholic Church, namely Jean Baptiste de la Salle, who lived at the time of the Roi Soleil (Louis XIV). More: https://en.wikipedia.org/wiki/Jean-Baptiste_de_La_Salle
France is inundated with colleges like the one where you you took secondary education courses in Cairo.
The first of all of them was launched by the saint Jean Baptiste de la Salle himself, when he was in life. The instructors and administrators were members of the religious order that he also initiated.
They are known as Lassalian monks (after «de La Salle»).
IV. Western European Elites hide their Manichaean Nature and Evil Faith
Now about Europe I wrote many articles back in the middle 2000s; I don’t intend to repeat myself. Friends turned the most important of them into a video:
When the good friend of mine, who expressed his readiness to make of this article a video, asked me what music to add, I said «undoubtedly Uighur instrumental»! The result was excellent. I really love Uighur instrumental music.
Russian friends turned the slides prepared my friend to be used in the video, and they published my article as a presentation (although it is in English):
No one understands that today’s real centers of power and secret societies, which shape the Western European process, are all Oriental of origin and they simply try to hide their Oriental past and identity by appearing as descendants of the Greeks and the Romans. That’s why they persistently over-magnified the significance of the Roman civilization, they fabricated the myth about Ancient Greece's supposedly important ancient civilization, and they threw all this filthy stuff to the eyes of stupid and uneducated people worldwide as a smokescreen.
As a matter of fact, there cannot be one Europe (not because the Germans, the Russians, the Italians, the French, and the Spaniards cannot hypothetically cohabitate in a sizeable Confederacy, but) due to the fact that the powerful secret societies that hide in the coulisses, behind the impotent governments, have different plans and divergent projects for Europe.
What average people do not know is that all these groups of power (the Jesuits, the Freemasons and the Zionists) have opposite plans of eschatological and messianic character. In simple terms, this means that all these groups prepare (or rather have already prepared) their own Messiahs, one for each of them, and they intend to launch them in public. Soon, you will see new, very influential statesmen to appear in clash with one another. They will be slandering one another as the Antichrist.
These centers of power existed for thousands of years; they are not new. And they existed mainly for this reason: in order to launch their Messiah (each of them). So, the clash will be ferocious and it will bring devastating disasters. Countries or people do not matter for them. What matters for each of them is their plan (by saying this, I mean its implementation). They will make entire countries disappear. What you saw in Pakistan is nothing. Bangladesh will disappear in one day.
V. "Gods" do not accept Multipolar Worlds!
Putin understood it very correctly and said it openly. What you and I believe about Allah, Islam, the Quran, etc. does not matter to them. These people believe utterly that they are «God». And they behave like that, using their power to destroy the enemy and the enemy’s pawns. One group of them, the Jesuits, has the secret plan of Russia’s Consecration to the Heart of Virgin Mary.
Do you know what this means? This means that the execrable Satanist, i.e. the Anti-Christian pope Francis I, does not consider Russia as a Christian state. He wants to turn it first to a Catholic dependency and then to use it. He tries to mobilize every stupid and idiotic politician anywhere on Earth for this purpose. Stupid and fake Muslim politicians, who have relations with this subordinate of the impending Antichrist (Masih al Dajjal), will lose their countries in a matter of few weeks (when the confrontation will start), because their enemies will manage to take benefit of the developments.
Now, the people who launched European Union (back in the late 40s and the early 50s), like Jean Monnet and all the others, known as founders of the European Union (https://en.wikipedia.org/wiki/Founding_fathers_of_the_European_Union), were opposite to the Jesuits. But they did not protect their project (European Union) well. Then, after the late 1980s, the Jesuits marked a significant comeback.
Duroselle was a close associate of Jean Monnet and a French Freemason. But their plans about Europe included also the split and destruction of Russia (then known as USSR). This became very evident with de Gaulle, who did not say the words «Union soviétique» (or U.R.S.S.) even once. He used to call that state «la Russie». So, de Gaulle spoke about a Europe «de Lisbonne aux Ourals», which means a de facto split of Russia.
But naive Russians misread this very threatening discourse, by taking it as friendly!!!
Quite unfortunately, guileless Lavrov, like the absolutely idiotic Gorbachev, thinks that de Gaulle meant «one state from the Pacific to the Atlantic». There could not be worse reading than that. He keeps speaking in a most apologetic manner instead of invading Ukraine in its entirety, and ending the problem once forever.
The Russian establishment keeps maintaining useless, fraudulent hopes. They only confuse themselves and endanger their country.
Every word uttered by English, Americans, French, Canadians and Australians is a ruse and a fraud.
China makes the same disastrous mistake, speaking about a new multipolar world.
There isn’t going to be any new multipolar world.
The evil, crypto-Manichaean forces that control the Western world, when they will understand that, in their fight against one another, they allowed significant part of force to be obtained by others (Russia, China, India, Brazil, but also Turkey and Iran), will launch suddenly and unexpectedly a nuclear war — not at the scale that most people are afraid, but a nano-nuclear war like what you saw in Beirut.
VI. A Greek World Leader and False Messiah: One of the several Antichrists to come
Then, there is also a fake Freemasonic lodge that wants to make of Greece a larger state with control over both sides of the Aegean Sea, the Dardanelles, the Sea of Marmara, and the Bosporus - after the Treaty of Sevres.
They don’t hate Turkey and Islam only; they despise Christianity enormously, and they want to bring back the charlatan - pseudo-gods of the Ancient Greeks. They want also to create a phantasmagoric appearance of UFOs and extraterrestrials, who will ‘land’ on Mount Olympus; of course, as you can guess, these will be fake extraterrestrials.
In reality, they will be demons in humanoid form and they will start having sex in the brothel-temples of Ancient Greece that they will entirely rebuild. Every story that you heard about homosexuality, prostitution, sexual orgies, etc. revolves around this project.
For 1600 years, Theater was -thank God- banned among Christians, but with the establishment of Modern Greece, the French and the English started pushing for the return of the old, evil habits.
To fully prepare for the aforementioned, absurd and evil project, they re-introduced Ancient Theater in Modern Greece only in the 1950s, i.e. 130 years after the country became independent. Due to the shameless pseudo-art of Theater, Modern Greeks lost their religion and they indulge in every abomination, being the shame of their Eastern Roman Christian Orthodox ancestors.
This villainous Freemasonic lodge wants to make of Greece the center of the world and their Messiah will be ruling from Crete where enormous treasures are going to be discovered (these Freemasons know the details). This is the whole secret behind the French-Greek alliance. You have a lot to wait in this regard.
VII. The Duroselle Affair in Greece, and I
And for this reason, the duplicitous and evil Western European authorities rapidly covered the scandal «Greece», which exploded around the book of Duroselle.
Few people remember it today, but it is good to bring it to the surface and to show the level of ignorance and the fake education that prevails in that country in which still today private universities are not allowed to open and function.
Do you know why?
- In order not to allow anyone to challenge the tyrannically imposed bogus-historical dogma of Hellenism.
«Hellenism» is worse than Nazism. Unfortunately, «Hellenism» is merely the filthy, disreputable showcase; but in the abominable backstage, you have an exorbitantly disproportionate dose of sexual anomalies among the evil spirits that the ignorant and uneducated Ancient Greeks accepted as possibly 'gods'! All to the glory of Satan whose Ancient Greek name was Zeus!
Many friends asked me why I defended Duroselle, although my worldview is different and my approach to European History is very divergent from his.
I responded that their evaluation is correct, but they basically misunderstood me, if they thought -even for a moment- that knowledge is a value for me. Knowledge is never a value. In the past, wisdom was accepted by the spiritually and intellectually superior as the real value. Ultimately, wisdom means accurate evaluation, pertinent judgment, and moral utilization of knowledge. There is no wisdom without Moral, and there is no Moral without Spirituality.
What are then the proper criteria of evaluation and the standards of investigation?
Nothing else except those stated clearly by the Moral.
Without Moral there is no religion, there is no faith, and spirituality ends up in black magic.
Revisiting these days the Duroselle affair and getting a brief retrospective view on it, I noticed how much it helped me.
In younger age, I had never thought to live in Greece; since my childhood, my future was «set» in the regions, lands and cities that my grandparents narrated to me. I then can say that, during the period 1978-1990, a) my postgraduate studies in France, England and Belgium, b) my doctoral studies in Germany, and c) my archaeological explorations in Turkey, Syria, Iraq, Palestine and Iran fully equipped me with detailed knowledge and understanding.
The barbarian, ignorant, narrow-minded and intolerant stance of the Greek elite, society and state, as expressed in the Duroselle affair, simply showed to me that I had to take distance from, and never return to, Greece.
I then drew the conclusion that a rubbish-collector in Sudan, Yemen, Chad, Somalia or Tanzania is superior to a professor of university, an academician, a prime minister or a president in Greece. Why? Because rubbish collectors are cleaner than all those who are plunged in the Satanic contamination and the falsehood of Hellenism!
Then, it did not matter whether I agreed or not with Duroselle; what mattered was that I disagreed with the disgusting sewerage of Greece. Ever since, my position has been irreversible, intransigent and unconditionally uncompromising.
Best regards,
Shamsaddin
Egypt, Palestine, Syria, Iraq, Iran, Turkey and Greece: False History, Fake Religion and Worthless Education
Egypt, Palestine, Syria, Iraq, Iran, Turkey and Greece: False History, Fake Religion and Worthless Education lead to Disastrous Wars to fit an Evil Eschatological Agenda
Few days ago, I sent to a friend in Turkey a link to the Times of Israel; the feature presents new archaeological discoveries dating back to the time of Ramses II (who reigned from 1304 to 1235/or as per the lower chronological system, which is less probable, from 1279 to 1213). The article can be found here:
Frozen in time: 3,300-year-old burial cave from Ramses II era found at popular beach
I- The Calamitous Structure of Cultural Colonialism
My friend replied asking me to what extent we can trust Israeli scholars. His few words revealed an enormous ignorance, which -quite unfortunately- was personal and particular to him but prevails worldwide. This ignorance has to do with a very crucial issue, namely the fact that between the layer of Western (Israeli included) scholars and that of the average public, there are -across the Earth- several other layers through which the discoveries, data, explorations, info, investigations and conclusions of the various scholars are being distorted, altered and totally disfigured in order to keep the general readership in confusion, wrong conceptualization of the facts, and mistaken contextualization of the data. Of course, many scholars are known for carrying out biased research and for deliberately distorting the historical truth in order to promote preconceived schemes, fake ideologies, and personal misperceptions, but this layer is not always the main part of the problem.
Due to the aforementioned layers, the same original piece of info ends up multiply transfigured and ultimately misunderstood among various readers all over the world. These layers of catastrophic disinformation and premeditated misinformation have to do with the educational system of each and every country, the contents of the historical manuals, the publishing houses, the books published or not published, the effectuation or omission of translations (of books written in other languages), the press and the mass media in general, the different topics featured or avoided, the various issues discussed or not discussed, the frequency with which themes are presented, the circle of the Art and notably Cinematography, the movies and the documentaries released or not released, the local academic establishment in general, the religious establishment and the extent to which it influences (or it is allowed to influence) the entire nation, and -last but not the least- the political-governmental-administrative establishment.
At this point, it is essential to clarify that the political-governmental-administrative establishment in most of the countries of the world is not at all as powerful and as omnipotent as people erroneously think it is. This is so because of the fact that in most of the countries the ruling class is merely the product of the local 'system' (all the previous layers that I mentioned and viewed in historical perspective) and they therefore have tragically failed to even imagine that, in order to be real rulers, they have to first reject everything that they know, then examine, crosscheck, criticize and re-evaluate everything they had been taught, every single point that they had learned as hypothetically correct, and every single issue in life that they accepted thoughtlessly. Without an overwhelming, ongoing self-criticism, everyone can be mistaken at any possible moment. Permanent reassessment of everything is the clear condition that distinguishes the living from the dead.
Now, the above statement takes an even more nefarious turn if we take into consideration that in most of the cases a colonial interference took place locally involving extensive practices of educational, academic, intellectual, cultural, spiritual, ideological, political, economic and military intrusion, guidance and dictatorial decision-making in total opposition with the indigenous nation's spiritual integrity, moral decency, cultural integrity, and national coherence.
Quite unfortunately, the very maleficent reality is that at the origin of every political-governmental-administrative establishment that is virtually unable to ceaselessly perform austere self-criticism and reassessment are hidden the immutable successors of a colonially imposed administration, which had caused terrible bloodshed because it was (at least initially) rejected. These colonial pawns that were dictatorially placed atop of the local government implemented colonial choices against local traditions, options and concepts at all levels: governmental, political, military, intellectual, academic, religious, spiritual, educational, artistic, cultural, behavioral and economic.
The colonial powers of England, France and America did not implement the same policies and did not seek to get the same results everywhere; from place to place, they tried to produce a fake, colonial, reality that suits the eschatological agendas of the different parts (Jesuit, Freemasonic, Zionist) of their establishment and backstage.
Here, they gathered 4-5 different nations and they tried to build a new state (this is called 'Afghanistan'); there, they tried to divide a united nation (which has merely linguistic particularities from place to place, as it happens everywhere) and they created a fake nation out of thin air (this is named 'Ukraine'). Every single detail of the colonial policies and practices hinges on eschatological details of the different agendas of the-powers-that-be.
What follows is my response to my friend's question about the veracity of Israeli scholars' findings and conclusions.
-----------------------------------------
Dear Hakan,
Hope you are fine!
When it comes to the modern state of Fake Israel, I can tell you very easily that, in reality, today's fake Muslims, due to their ignorance and stupidity, created that state. They contributed to its success only due to their darkness. I will only give you few examples of what these Muslims did not know.
II- Southern Canaan: an Egyptian Territory
The entire southern Canaan was part of Egypt for many centuries. Few people (even in Syria, Turkey, Egypt, Iraq, Palestine, Lebanon and Jordan) know that most of today’s Lebanon, the southern confines of Syria, the western part of Jordan, and all the land of Palestine belonged to Egypt for several hundreds of years in the second half of the 2nd millennium BCE.
Of course, these lands were not inhabited by Egyptians but Canaanites, i.e. Semitic populations who were the ancestors of the Phoenicians. However, they were heavily Egyptianized culturally and in every major city there was a good scribe specialized in Egyptian hieroglyphics. The Egyptians allowed local chieftains and small kings to stay in and rule place, and they collected annual tribute. But Egyptian army was patrolling there, pretty much like throughout North Sudan (i.e. Ancient Cush) for more than 1000 km south of Wadi Halfa alongside the Nile (up to Abu Hamed).
Asiatic and Cushitic territories were in reality colonial provinces. That is why it is correct to divide Ancient Egyptian History into Ancient Kingdom, Middle Kingdom and New Empire (1580-1080 BCE), because the 18th-20th dynasties constituted an imperial force.
In the northern confines of their Asiatic territories, the Egyptians were constantly clashing with the North Mesopotamian Mitanni kingdom of the Hurrians and with the Anatolian Hittites in order to maintain their presence in Southern Canaan.
The most famous of those battles was at Kadesh (Ancient Canaanite term from which originates the Arabic word Quds), which was located 25 km SW of Homs (Emessa). The battle of Kadesh (nearby the Orontes River-Asi Nehri; the same river that crosses Antioch/Antakya) is the earliest war to be documented from two different historical sources (Cuneiform Hittite and Egyptian hieroglyphics) and, although Ramses II (fighting at very old age) risked being encircled, the battle ended with no real outcome. The two emperors realized that they were in a status of military parity and expressed a certain degree of reciprocal respect; they then concluded the World History’s earliest saved treaty: the Treaty of Kadesh (between Hattushili III and Ramses II) — of which a copy is present in the premises of UN in New York.
III. Wrong Education & Ignorance of Historical Identity can destroy entire countries
All this and much more should be on all historical manuals of the schoolchildren of Egypt, Palestine, Jordan, Syria, Lebanon, Iraq and Turkey. Publishing houses should translate to Turkish, Arabic, Syriac, Coptic, Kurmanji, Zazaki, and Sorani books written by foreign scholars about these topics.
These topics should also be extensively and repeatedly discussed in the press and the TV, while great historical films and many documentaries should have been shot on similar historical events too. For a Turk today, Hattushili III and the Battle of Kadesh are more important than Mehmet II's conquest of the tiny city-state of Constantinople in 1453. Any stupid guy, who disagrees with my statement, will lose his stupid country that he -provenly- does not deserve.
Unfortunately, the local, ignorant and uneducated masses of these countries destroy themselves and compromise (or even endanger) their future with their false religion (on which they so excessively but so erratically, so purposelessly and so mistakenly focus). This is so, because their so-called religion has nothing to do with the historical faith preached by prophet Muhammad, but consists in an evil and execrable political ideology that keeps all the masses idiotic enough for England, France, America, Canada, Australia, Israel, Belgium, New Zealand and Holland to use them as they want. Why is this so? Because their fake religion prevents a proper nation building!
All the ignorant and idiotic sheikhs of today’s fake Islam are the best tools of Israel, UK, US, France and the Western World in general. You will see that Israel will sooner or later will expand its borders — not for any other reason but because all these idiots, the Palestinians, the Egyptians, the Jordanians, the Lebanese, the Iraqis and others never became real nations able to duly evaluate their own History and extract the correct conclusions as regards their political decision-making. For the time being, only Russia prevents Israel from occupying all lands between Euphrates and Nile.
People, who do not know their History, will therefore be erased by the criminal Zionists, Jesuits and Freemasons. These evil gangsters, who controlled the real power of the Western countries, imposed on the colonized populations of the detached provinces of the Ottoman Empire the existing, fake religious and political leaderships in order to deliberately make these populations permanently unable to become proper nations and fight for their lands.
IV. National History, not Religion, makes today's Nations Strong
The only, who understood the reality and imposed the correct measures and the suitable educational programs, was Kemal Ataturk; for today’s Turks, the History of the Hittites, the Assyrians, the Urartu, the Phrygians, the Ionians, the Romans, the Eastern Romans, the Aramaeans. the Iranians, the Turkmen and the Mongols is more important than the life of prophet Muhammad, the early Caliphates, and the failed Ottoman family rulers.
National History, National Education, National Identity and National Integrity have nothing to do with religion, but have much to do with culture. That is why at the level of the correct educational curriculum, there must not be a course of Religion, but a course of History of Religion. Consequently, for the National History of the Turks today, the Hittite religion, the Attalid religion (as documented on so many monuments of Pergamum/Bergama), Iranian Mithraism (as revealed in Nemrut Dagh, the illustrious peak sanctuary and tumulus of Commagene, and elsewhere), Manichaeism and Nestorian / Monophysitic Christianity are more important than the early History of Islam, which did not occur on Anatolian soil.
Either you like it or not, it is like this or ….. you then have
- Greeks asking Smyrna, Ikonion, Constantinople and Trabzon,
- Armenians demanding NE Anatolia (by using the Armenian names of the different locations),
- Syrians saying that Hatay province belongs to Damascus, and
- Kurmanji aspiring to their own «state»!
The only possible response to the racism, the irredentism and the revisionism that are promoted by the so-called 'Megali Idea' of the fake Greek state is the full public demonstration of the fact that today's Turks reflect the historical continuity of all nations and civilizations that existed in Anatolia. But this must be shown. The historical documentation must be evident in various festivals, special feasts, public spectacles, historical manuals, documentaries, movies, books, the press, the TV channels and the political discourses of the politicians and the statesmen. In other words, Turks must appear as representing the full historical continuity of Anatolia, Istanbul and Thrace. The only possible opposition to the racist version of History, which is supported by fake states fabricated by the West, is History of Cultural and National Continuity.
In a society of nations, there cannot be religious education or religion in Education; there has to be History of Religions. Not a fake version of History of Religions as it happens in the corrupt states of European Union, UK, US, Canada, Australia, and New Zealand where the manuals include chapters about Hinduism, Buddhism and other religions that are totally unrelated to those lands! On the contrary, a true and pertinent manual of History of Religions for Turkey's secondary education will have to include chapters for
a) Manichaeism, which -preached from Mesopotamia- became the first religion in the World History to have adepts from the Atlantic to the Pacific,
b) Nestorian Christianity, which -preached by Patriarch Nestorius of Constantinople- was diffused by the Aramaean merchants of Northern Mesopotamia as far as India, Central Asia, China and Siberia, becoming an important religion among Mongols as well, and making cities like Nusaybin, Urhoy (Urfa), and Mardin known to the easternmost confines of Asia,
c) Tengrism, which was the traditional monotheistic religion of all Turanian nations in Eastern Siberia, and
d) all the religions of nations that developed civilizations on Anatolian soil.
If you don’t develop your National History in a way that reconfirms the continuity that you represent, you simply don’t stand on your territory. Others will demand it. And this is the scope of the foreign involvement (I mean that of the colonial powers); they attempt to revive ancient conditions, situations and kingdoms.
V. What means National History for today's Turks?
Today’s Turks are an amalgamation of several Anatolian nations from the Hittites down to the Eastern Romans, with a minor component of various Turkmen tribes (Seljuk, Dânişmendliler, Akkoyunlu, Karakoyunlu, Ottomans, etc.), who arrived and settled in Anatolia over the past 1000 years. At the times of Kemal Ataturk, true and correct National History was developed and imposed; then the Greeks did not have to demand anything anymore.
The ominous «Megali Idea» was abolished because of the rise of Kemal Ataturk.
Why?
Because it had a certain value only when opposite the stupid Ottomans!
Why were the Ottomans stupid?
Because they wanted to live in an era of modern nations without developing their National History (if they ever could)!
The idiots thought that their fake religion was enough!
That's why they became a most ridiculed and ultimately windswept kiosk!!
When stupid politicians started coloring Turkey's cultural heritage as markedly Turkic / Turanian, the Greeks (guided by the French and other Westerners) started saying: «let's go back to Central Asia» or «prophecies announced our return to 'our' Constantinople»! They are technically right, although they were saying evident lies, because the stupid Pan-Turanians of Alparslan Türkeş are the mere fabrication of the English secret services.
Who is Alparslan Türkeş?
A Cypriot!
This means automatically «an agent of the English, who was sent to Turkey in order to destroy the state of Kemal Ataturk».
Türkeş’ stupid face is that of a Mediterranean; same for Bahçeli; if he walks in the streets of Ashgabat, Almaty or Bishkek they will take him for a European, a Pole or a Czech!!
And as you know, Pan-Turkism and Pan-Turanianism were strictly prohibited in Turkey at the time of Kemal Ataturk.
Why?
Because they are a form of Trotskyism and false internationalism!
Why do I say that the Greeks, willing to return to Constantinople, are technically right, although they were saying evident lies?
This is so for the following reasons; a monument is a dead item. It becomes alive in the hearts and the minds of people, who are conscious of their association with this monument, feel what it represents to them as cultural heritage, and have a proper perception of the monument's value.
If for Turks Ayasofya (Hagia Sophia) Museum is more related to Mehmet II (1432-1481; reigned from 1444 to 1446 and from 1451 to 1481) than to Justinian I (482-565; reigned after 527), this means that they do not want to represent the Eastern Roman element or component of their identity. So, the Greeks are technically right, when saying that they feel attached to the value of the monument as a church. This situation generates apparently a clash (with one country reflecting one cultural-historical component of the monument, and the other expressing another component) that the Western powers will do their ingenious best to exploit.
The statu quo ante (when Ayasofya was exclusively a Museum) was a well-thought and balanced situation; it explicitly represented Modern Turkish equidistant stance towards the Eastern Roman and the Ottoman past (and cultural components of the monument); the only possible correct step beyond Kemal Ataturk's wise decision would be to open the monument to both cults of parity basis; 60 days (1/6 of the year) for each cult would be a realistic and well-considered approach. It would also reflect the historical reality as per which the ancestors of many of today's Turks were Eastern Roman Orthodox at the time of the conquest of Constantinople (1453).
What are the evident lies that the Greeks say?
This is simple to answer. In reality, they are very hypocritical about their claims on Hagia Sophia and Constantinople; this is so because of the lawless laws that they passed in order to be in harmony with those of the evil European Parliament and the biased pro-homosexual, pro-fornication and pro-Sodomy policies that the corrupt Western countries pursue.
You cannot evoke the last Eastern Roman king when you disreputably, criminally and inhumanly accept homosexual marriages; homosexuals and lesbians have no right to speak about Christian churches because by so doing, they desecrate them.
VI. Between Turkey and Greece, there can only be a Clash between Two Opposite Historical Models.
There cannot be opposition of the type «Islam vs. Christianity» or «Islam vs. West» in the clash between Turkey and Greece. This is what the Western colonial countries attempt to achieve via their local stooges; but it will be mutually calamitous. The only possible clash has to be that between two opposite historical models. This demands from the Turks a high level of national historical consciousness in order to demolish the bogus-historical dogma of the modern fake Greek state.
The only chance for any modern state to constitute a real modern nation is to consolidate its National History, National Education, National Identity and National Integrity; Turks do not need stupid and fake movies about the Ottoman family. They need movies about the Hittites, their enemy Troy, and their allies, i.e. the Achaeans of Mycenae. They need movies about the Attalids; they need movies about the Ionians of Smyrna who were very different from the Dorians of Sparta. They need movies about the kings of Pontus who were entirely Iranian Mithraic of culture. They need movies about the wars between the Eastern Romans and the Sassanid Iranians. They need movies about the Eastern Roman religious movements of Iconoclasm and Paulicianism.
The most important point in all the above is this: in these proposed movies that have to be released by Turkish Cinematography, the various Greek positions about these topics must be opposed and rejected. In all these proposed projects, the truth must be emphatically supported and propagated, and the lies of the Greek education, books, press, mass media, and documentary movies rejected.
In other words, the true opposition between today’s Turkey and today’s Greece cannot be a silly polarization of the type «Ottoman Empire» vs. «Eastern Roman Empire». It has to take another form; when releasing a documentary, writing a book, including a chapter in the manuals or arranging a seminar and an open lecture about the «Eastern Roman Empire» (for which today’s Greeks blindly support Iconolatry and Iconodulism), the Turkish authors, speakers, intellectuals or film directors must defend (in the manuals of National History, in the press and the mass media, in the publishing houses, and in the documentary movies) Iconoclasm and Iconomachy.
In Greece where there is no freedom to establish private universities, the various pseudo-professors of the state universities, the racist bogus-journalists, and the clownish diplomats, who are indoctrinated with the state’s fake historical dogma, say thousands of lies about Ancient Ionians, Aeolians, Asia Minor, Troy, Pontus, Cappadocia, and the Eastern Roman Empire.
Either Turkey will oppose all this filthy material point by point or Ankara will play stupidly the game of the French and the English with Erdogan’s silly Political Islam and then the country will be destroyed, because this is the existing English-French-American plan. Turkey will then look like another Palestine or Afghanistan.
This is the supreme reality in today’s world:
- if you don’t fully and comprehensively express the historical past and the cultural heritage of your land in the National History manuals of your high schools, others do not accept that your lands belong to you. This is common for all: Turkey, Iran, Iraq, Syria, Egypt, Palestine, Sudan, Yemen, etc.
VII. Muslim Countries without National History will disappear in the Forthcoming Reconquista
Instead of learning Arabic and religion in the high schools, in Egypt the school children should study Egyptian Hieroglyphics and Coptic.
Instead of learning Arabic and religion in the high schools, in Syria, Lebanon, Palestine and Jordan the school children should study Phoenician, Assyrian-Babylonian, Hurrian, Aramaic and Syriac (Suryani).
Instead of learning Arabic and religion in the high schools, in Iraq the school children should study Assyrian-Babylonian and Sumerian.
Instead of learning Arabic and religion in the high schools, in Turkey the school children should study Hittite, Assyrian-Babylonian, Ancient Greek and Latin.
Instead of learning Arabic and religion in the high schools, in Iran the school children should study Old Achaemenid Cuneiform and Middle Persian (of the Sassanid times).
What you fail to understand that what is being undertaken by the Western colonial countries and the forces behind them (in addition to several other projects) consists in reality in another Reconquista.
What happened in 15th c. Spain (when the Catholic forces eradicated the local Muslim states), what took place in 16th c. Russia and Siberia (when the Orthodox forces gradually eliminated the local Muslim states), and what occurred in 19th c. Balkans (when the colonially fabricated fake states of Greece, Montenegro, Serbia and Romania terminated the Ottoman presence there) is now being attempted in several fronts from Morocco to Indonesia.
VIII. Religion does not liberate Nations! National History and Identity do!
In fact, all the fake professors of universities, fake sheikhs, fake politicians, fake journalists and even fake film directors in all the aforementioned countries worked in order to generate the Greater Israel, and when it will become a reality, all the people will stupidly ask «oh! How did it happen?»
I am not a fake historian, who got a position by saying «yes» to silly politicians, to trashy sheikhs and to fake (: crypto-homosexual) priests, who have been put in place by the English, the French and the Americans in order to destroy their own country.
I am a historian who learned and said always the truth.
You will soon see the terrible disaster that these ignorant, idiotic and cursed sheikhs of Hamas and Hezbollah, of Al Azhar and Medina proved to be able to bring on their peoples!
When did I come to know about it? In 2004! At the time, I was working in Cairo, but wanted to find a position in a university in another country. So, I checked online, found Birzeit University in Ramallah (later I understood that it was a CIA nest), noticed that they did not have a proper National History of the Palestinian Nation (from the Peleset of Crete and the Aegean to the Philistines to the Aramaization of the Roman times), and I wrote to them an email, attaching a long proposal and my curriculum.
After all, what is a nation without National History? A non-entity gone with the wind!
Result? No response! It was a very useful and rewarding experience for me! I then realized that all these fake professors of Palestinian (and other) universities are in fact on the payroll of the English and the American secret services (or merely depend on those who are), and they will consequently die like dogs before finally going to the bottom of the Hell where a position has been reserved for them.
This is the only truth: Israel was in reality created by all the stupid, uneducated and ignorant leaders of surrounding nations and by equally ignorant tribal chieftains of the Palestinians who did not know how to properly act and pertinently react.
All these stupid people did not have National History (: did not know their own National History) in order to effectively oppose and reject the lies of the Khazarians who were never Jewish but played a theater that not one Muslim mufti, qadi or sheikh was able to ever detect — let alone denounce and decry, proving the Khazarians’ claims on Palestine as entirely and definitely false.
Now, all the wars, which will soon explode, will be useful only to the various plans and agendas of the Zionist Khazarians, the Fake Freemasons of England, the other Fake Freemasons of France and America, and the Jesuits of Vatican.
Real faith has nothing to do with prayer or fasting; these are optional tools to consolidate the faith. Faith means -above all- pertinent use of every person’s intellect. This is God’s greatest present to Man.
Men have to use their intellect or they will face the consequences!
Best regards,
Shamsaddin
From Jean Baptiste Duroselle (and his Book) to the Making (and Unmaking) of Europe to (the Rise of) the Final Empire in Russia
Several friends from different countries read with great interest and greater amusement my recent article about the Duroselle Affair back in 1990-1991:
Plea for Jean Baptiste Duroselle's Brilliant Book, Europe: A History of its Peoples
Most of them did not know either the late French academician or his book, let alone the ridiculous and ignominious reaction of the average Greeks and of the barbarian Modern Greek elite to the truths revealed in the book of the French academician.
Then, these friends of mine made their own research for some time; subsequently, they came back with plenty of questions as regards my wholehearted support for Jean Baptiste Duroselle and his book. Some of them asked me why I supported so fervently a book that does not reflect my approach and evaluation of the History of Europe. Others asked me at what point this affair stands in my progressive adhesion to Islam, because in reality 25-26 months after the moment I wrote the Plea, I took my final decision to become Muslim.
Their questions offer me therefore the opportunity of a retrospective view on my spiritual path, academic career, intellectual progress, and cultural development; they are therefore quite challenging for me as they force me to stand in front of the mirror of my life.
I - My view of Europe in the 1980s and now
Since my childhood, I have never been Euro-centric; I went to a French school during the primary and the secondary education, but this was not a reason for me to see France as the sole point of reference. I went to France for postgraduate studies, but this was only one of the countries where I pursued this level of studies. I spent my life's first 27 years in six European countries, also traveling to many other European states, but I was not Eurocentric at all. Until the end of 1983, my few travels to non-European lands were not the reason of my universalism. Certainly, this tendency must be attributed to aspects of inherent spirituality, to home culture and education, to my personal readings, and above all, to the fact that my parents and grandparents were -all- born in Anatolia, a major Asiatic land of civilization and eschatology.
Due to my strong European linguistic background (seven modern and two ancient European languages), I was well versed in European History; but I never viewed it as an autonomous historical knowledge, markedly delineated and clearly distinct from that about other lands or continents. In other words, I never felt and I never experienced, let alone accepted, the existence of borders; to me all borders are meaningless, useless and even profane. Therefore, I never considered Europe as a possibly standalone entity or land. My strong family connections with Turkey and Russia, my knowledge of these major European and Asiatic languages, and my intensive studies in Orientalist disciplines made me 'balance' and 'temper' what was absolute for many of the institutions that I frequented: the European culture and civilization.
This was my feeling at the time (and still is today): if you take off from Lisbon and land in Chelyabinsk, you will find an enormous cultural and behavioral difference; then you conclude that somewhere in-between there must be 'borders'. But in real terms, this is absolutely fictional. How can you understand that? If you travel by land, you will see the many similarities and the few dissimilarities that you will encounter every now and then from Lisbon to Valladolid, to Montauban and thence to Strasbourg, Dresden, Warsaw, Minsk, Moscow, Kazan, Ufa and Chelyabinsk. In reality, cultural continuity prevails over state borders.
My long years in the Middle East (where, while exploring the past, I extensively became acquainted with the local culture and the daily life of numerous nations and ethnic-religious groups) helped me shape my approach, corroborate my conclusions, and consolidate my conviction about the disappointing limits of the conventional modern scholarship (including my Greek, French, English, Belgian and German professors). Still, there was no systematic criticism of the European project of 'unification' from my side at the time; it simply did not interest me. Last, I did not express a straightforward rejection of the European colonial powers, of their deeds, and of the ensuing calamitous results back in the middle-late 1980s.
All the same; at the time, I did not approach the topic (History of Europe) in the same manner (as Jean Baptiste Duroselle did) either. To me, his approach was only one out of many possible approaches. I remember very well that at those days I was saying (as I do right now) that the History of Europe begins in Egypt and in Mesopotamia. This means automatically that I already did not accept either borders or continents.
II - Europe begins in Egypt and in Mesopotamia
There cannot be History of Europe without
- the Phoenician colonization of the Aegean Sea, South Balkans, and North Africa,
- the Carthaginian presence in Sicily, Sardinia and the Iberian Peninsula,
- the Scythians, the Cimmerians, the Celts and the Teutons, who are of Asiatic origin,
- the Egyptian priests of Isis, Horus, Anubis and Sarapis, who propagated their cults,
- the Mithraic pirates who imposed Mithraism in South Balkans and South Italy,
- the Mithraic priests, who revealed Mithras' mysteries throughout Europe,
- the Aramaean origin Emperor Elagabalus, for whom Syria was holier than Europe,
- the Edict of Caracalla that turned Syrians, Egyptians & Berbers to Roman citizens,
- the Chaldean Oracles & the Babylonian spiritual heritage that they brought in,
- the Manicheans, whose faith was preached by an Iranian mystic in Mesopotamia,
- the Huns and all the other Turanian or not invaders who settled in Europe,
- the Muslims of Andalusia, who turned their land into Europe's scientific center,
- the Volga Bulgars who were Islamized before the Kievan Rus were Christianized,
- the Tatars & the Mongols (Golden Horde), who are Russia's vertebral column, and
- the Ottomans, whose European lands were larger than any other European empire's except for Napoleon's momentary state, Russia, and the Roman Empire.
Still, all this was missing in Jean Baptiste Duroselle's book.
Certainly, an academic criticism of Duroselle's book could be founded, but any perspicacious scholar would instantly understand the purpose of that book: it was not a strictly educational material. It was written to become (as it really did) the cornerstone of the European unification. Today many people forget that, when Duroselle was writing his book, the USSR and the Warsaw Pact were still there. As educational material, it was meant to be that of at least one generation.
Then, why should one write an academic criticism of a book that has an exclusively political purpose and scope (except the scope is nefarious and destructive)?
I never believed that Duroselle's book was written with bad intentions. As member of the same elite, which sought to establish the European Union on sound and solid bases, Jean Baptiste Duroselle advanced, at the academic/educational level, in the same manner statesmen and legislators did at the political level: step by step. Or if you prefer, one step at a time! The European Coal and Steel Community had only six (6) member states in 1952; but the European Communities had twelve (12) member states when, 37 years later, in 1989, Duroselle was writing his book.
Then, I realized that in the elaboration of the (demanded by the Commission of the European Communities) book, Duroselle proceeded in the same manner. Most probably, if everything went well, another historian 25-30 years later would compose another «Europe: A History of its Peoples» to incorporate material, facts, cultures and nations that I suggested (as per above) and which Duroselle fully omitted. Then, a fully successful European Union would incorporate Turkey and Russia, thus transforming its nature and changing its name (once more) into Eurasiatic Union. This would be a most propitious development – not only for Europe but for the entire world.
As I saw the entire project as an open-ended effort, I did not feel the need to criticize Duroselle's book at the time, hoping that things would progress beneficially to all, with the elimination of narrow-minded approaches, discriminatory theories, and racist schemes which help raise fictional barriers and fake borders, turning peoples and nations to conflicting parts in a destructive game.
III - Many different plans for a Unified Europe
One should not associate Jean Baptiste Duroselle and his book with today's calamitous and anti-European leadership of the European Union and of many of its countries. Duroselle belonged to a totally different elite, which simply failed to keep the evil forces out.
It is also erroneous to think that the problem is due to a divide between forces that intend to establish and consolidate a Unified Europe and those who intend to plunge the countries of the European Union into endless strives, fraternal conflicts, and catastrophic wars. I don't mean that there are not forces acting to damage the European Union; they certainly exist and they deploy every possible effort to harm the European project.
However, the greatest trouble has been the existence of several parallel agendas providing for different versions of the European project. There were plans which equated the European unification, not only with the fall of the Soviet system but also, with the split and destruction of Russia. Duroselle was a close associate of Jean Monnet and a French Freemason. But their plans about Europe included also the split and destruction of Russia (then known as USSR). This became fully evident with Charles de Gaulle, who did not say the words «Union soviétique» (or U.R.S.S.) even once. He used to call it «Russie». So, de Gaulle spoke about a Europe «de Lisbonne aux Ourals», which means a de facto split of Russia.
I beg you not to misunderstand me! I do not equate Charles de Gaulle with all those who wanted to destroy Russia. His idea reflected the targets and the agenda of only one group. That group wanted (and still wants) to include European Russia into the European project. But there are other groups with other targets and very different agendas, as per which Russia must not be cut to just two parts, but to ten or fifteen pieces.
With the aforementioned, I don't mean recent but old groups, secret societies, and long enduring, evil plans providing for Russia's pulverization. To add further perplexity to the already confusing story, I must add that there is no unity of purpose even among those who intend to fully pulverize Russia. There are some who are very cheerful for the European unification project and have malicious intentions toward Russia; and there are others who want to see both, Europe and Russia, plunged in division, turned to endless battlefields, and mercilessly destroyed.
IV - Serious mistakes committed by past European leadership
And the forces that were in charge committed many mistakes. Things did not go out of control with the beginning of the Russian special operation in Ukraine in 2022; the real problems started at the time of Mitterrand (1916-1996), Kohl (1930-2017) and Gorbachev (1931-2022). The earliest form of these problems appeared in the minds of people like Jean Monnet (1888-1979), Pierre Renouvin (1893-1974), and Jean Baptiste Duroselle (1917-1994), who kept in their heads a pre-WW II image of the world. This fact prevented them from fully realizing that their project was in striking contrast with three different agendas:
- the Jesuit agenda providing for European unification and for Russia's division and subordination,
- the US-Zionist agenda implying US predominance in Europe, and Russia's final pulverization, and
- the UK-Fake Freemasonic agenda intending to cause conflict everywhere between the Atlantic and the Pacific.
Of course, the existence of an agenda does not mean that it will be materialized, but for this to be done, mistakes must not be made. Unfortunately, the aforementioned three leaders made colossal mistakes. Their intention to advance in small steps only guaranteed that catastrophic errors would be produced in the process; they should have advanced in a very bold and most impulsive manner, which would change everything in the horizon so quickly that others would never be in a position to react. Many times, what does not change in a second, fails to evolve and, due to other changes occurred elsewhere, becomes obsolete.
Mitterrand, Kohl and Gorbachev should make an agreement as per which the termination of the Soviet/Russian presence in East Germany would imply the immediate termination of French/English/ American presence in West Germany.
UK and US should be kept out of every discussion pertaining to Germany and France. Gorbachev's agreement with Helmut Kohl dates back to July 1990 (during their meeting on 14th July); but the Warsaw Pact was dissolved one year later (July 1991). East Germany's exit from the Warsaw Pact should occur at the same moment as West Germany's exit from NATO. The momentous advent of a neutral, united Germany should be the sole and undisputed target of Mitterrand, Kohl and Gorbachev. With the dissolution of the Warsaw Pact, the leading states of the European Communities, namely France, Italy, Spain and Portugal, should withdraw from NATO to become militarily neutral countries – just like Germany and all the former Warsaw Pact member states.
European Communities should then immediately start discussions with Russia and other Eastern European states for the establishment of a new European organization of security and military cooperation.
All the other European Communities member states that had not withdrawn from NATO should be asked to either follow the example of the major states or cease to be part of the European project.
Specific legislation in the European Parliament should be voted to permanently block academic exchanges with US, Canada, Australia and New Zealand (and with UK if the insular state did not withdraw from NATO), making it impossible for European students to ever study in US, Canadian, etc. universities. The relations between the European Communities and the US should be limited at the level of simple trade.
As a matter of fact, the mistakes of Mitterrand, Kohl and Gorbachev were those of their mentors, and the reason for them was the fact that they kept having a pre-WW II world view in a post-WW II world. This was preposterous. They failed to accurately assess the deep seated hatred that post-WW II American elites had of Europe, and which was superbly encapsulated in John Kennedy's silly words about France ('a country the size of Texas' having the pretension of 'grandeur' and 'universal relevance').
Example of typically American trash that is absolutely impermissible on European soil: https://www.thenation.com/article/archive/france-united-states-iraq/
Post WW II America evolved from a supportive friend of Europe to an encumbering ally only to dare finally assert her claim to world supremacy. It goes without saying that the rise of an empire is achieved either in parity with another or with the collapse of another. In fact, after the end of what is conventionally called WW II, any truthful vision of a United Europe is that of an Empire, and it cannot be achieved within the concept of a Res Publica. Consequently and by definition, the US and the UK are the 'enemies' and all the states of Asia and Africa are the potential allies.
V – The rise of a self-destructive establishment in Europe
Failing to understand that America is the enemy and not the ally or partner of Europe was not the only mistake of the last representatives of the old guard of European statesmen and politicians. They failed to identify a series of challenges, to come up with their own responses to them, to spot groups using a perverse language to corrupt European ideals and principles, to outmaneuver them, to eliminate subversive theories like today's biased and fake multiculturalism, to find various alternatives to the supposed 'need' of cheap labor force (which in turn translates to unnecessary millions of 'refugees'), to examine worldwide threats, notably the case of Islamic extremism, to avert the existing dangers, to address all major issues (Food and Water, Energy, Labor, Worldwide Competitiveness, Security, Health, Education, Internet-Mobile Telephony-Disruptive Technology, and the inevitable termination of the Welfare State), and to envision common national and supranational survival in an exceptionally different future.
The old guard of European statesmen and politicians proved to be too small, too mean, and too conventional to possibly stand the exam. Their traditional practice to please all the important groups of power by means of endless compromises, their unconditional relativism, their tactics to promise everything to everyone, and their absurd aversion to fix strict limits to their concepts, principles and values made them look absolutely useless. This situation was exemplified by Jacques Chirac, who was foolish enough not to realize that, when you don't stand for your values, you get supplanted. Elasticity is not a virtue for emperors.
And this is what really happened in Europe; the old guard of European statesmen and politicians, provenly useless, got effectively supplanted by valueless aliens and enemies of the European culture, who can easily promote by means of lawless laws any sort of bestial and villainous absurdity to a supposed 'value', only thanks to the long lasting relativism that corrupted the European societies.
The rise of a self-destructive establishment in Europe did not and will not end up with its subordination to the US; this is so because the American society collapsed too due to the rise of similar chaotic and inhuman elements and groups. And this is exactly what the old guard of European statesmen and politicians (Reagan, Thatcher, Kohl and Chirac) failed to understand: it they put strict limits, stated their purposes clearly, and clashed with the disparate, corrupt and chaotic elements of the Evil Left, there would be a thunderous clash and they would eliminate the evilness, preventing the corruption from spreading across their societies. Their conformism, compromises and conventionalism (superbly described and decried by the perspicacious Pope Benedict XVI as 'relativism') did actually ensure calmness and placidity in their time only to bring about corruption, disintegration, and dissolution 20-30 years later.
Now, alas, it will take extreme brutality, foremost violence, and overwhelming totalitarianism to save the European Union; but what will be saved will have nothing to do with 'democracy', 'human rights', 'civil rights', and 'republican' states. It will come with dozens of millions of dead on European soil and -above all- with fierce countenance. Many expect it to be based in Eastern Europe; they believe that the land of Russia, east of Moscow, the confines of Volga Bulgaria, the periphery of the Tatars, and Sibir (Siberia), as far as Chelyabinsk, are the world's most blessed Earth as past covenant and future pledge. It may appear to be like the Jack of all trades; what Christianity and Islam failed to achieve with their interminable wars, Tengrism and Shamanism may eventually achieve. And who knows? Those who wanted for more than 100 years to consecrate Russia may see their urban state desecrated forever! I guess one would even call it orbital deformity!
What was then Duroselle's error? I would not call it like that; as a matter of fact, it was an oversight. Although he fortunately avoided referring to nonsensical lines of division of which others were fascinated, he did not explicitly state that in Eastern Europe the only possibly peaceful borders are those between Austria-Hungary, Imperial Germany, and Czarist Russia.
---------------------
Download the article in Word doc.:
Plea for Jean Baptiste Duroselle's Brilliant Book, Europe: A History of its Peoples
The famous French academician Jean Baptiste Duroselle was commissioned by the Commission of the European Union (European Communities at the time) and Jacques Delors personally to author a European History of Europe, which would justify the establishment of the European Union in the 2nd half of the 20th c. as the crown of all earlier efforts to establish one state across the continent. The book was written in French (L'Europe: histoire de ses peuples, Paris, Perrin, 1990, 708 p.) and it was geared to become (as it really did) the basic textbook of European History for the secondary education of all EU member states. For this reason, numerous translations were produced at the local level, and the book became in this manner the cornerstone of the European identity; as regards countries that were not member-states in 1990 but became later, the book was translated to the official language(s) of each country after its adhesion.
As one could anticipate, the chauvinist, racist, and bogus-European state of Greece made the exception.
Slavs taken for Greeks
Being produced by the colonial powers of France and England as a pseudo-state-tool for Western European schemes against the Ottoman Empire, 'Greece' became for the first time in World History the name of a state, following the treaties of Edirne / Adrianople in 1829 and the London Protocol in 1830. In the past, 'Greek' ('Hellene') was a most pejorative term for more than 1100 years of Christian Roman and Eastern Roman rule (330-1453), whereas 'Greece' was used as a merely geographical term for this marginal and otherwise useless province which was the final receptacle of the 6th c. CE cataclysmic Slavic influx that put an irrevocable end to the existence of the Greek-speaking people in South Balkans. Eastern Roman Emperor Constantine Porphyrogenitus wrote about this fact, but the pseudo-historians of today's racist Greek state get their salaries as fake professors in order to discredit this highly intellectual emperor!
Confession of the Ancient Greek Nothingness
Even before the Christianization of the Roman Empire, the famous Edict of Caracalla (Constitutio Antoniniana; 212 CE) made it clear that there were no 'Greeks' except as a linguistic particularity within the Roman Empire; by unconditionally accepting to become citizens of the Roman Empire, all the Greek speaking people in the Balkans (south of Macedonia), in Anatolia (Asia Minor), and elsewhere admitted that there was no Greek intellectual, ideological, imperial or political, socio-behavioral and state identity. Before the Roman invasion and the subsequent unification of all lands around the Mediterranean, 'Greece' was simply a geographical term denoting lands south of Macedonia and Illyria; but there was no ethnic, tribal, linguistic, intellectual, spiritual, religious -let alone governmental- unity. That is why they were killing one another like flies; and their low level historiographers, who never attained the due spiritual and imperial level initiation to become proper, impersonal and objective, imperial scribes, wrote their nonsense (like Thucydides) uselessly expanding on civil wars – which further proliferated hatred, rancor, strife, enmity and wars among those wretched populations.
Alexander's Capital was Babylon, not Pella, not Athens!
Only two foreign kings, Philip II of Macedon and his son and successor Alexander, invaded and imposed temporary order on those chaotic elements. But Alexander despised all things Greek, and that's why he chose Babylon as capital and the Sogdian princess Roxanne as wife, after he substituted himself to Darius III, thus becoming the Shah of the Iranian Empire.
Colonial flattery and imperial promises to South Balkan vagabonds
Now, the situation was even worse in the South Balkan confines in 1821-1828, because not even a droplet of Ancient Greek blood could be found in the veins of the local populations of Slavic, Albanian, Turkish, Vlachic, and other origin; they were speaking numerous different languages and the only means of communication among them was Ottoman Turkish. To those misfortunate populations the criminal colonial gangsters, after posturing as 'Philhellenes' and narrating cheap flimflam for idiots, sold the fallacy of a supposedly glorious past of which that wretched populace would be the hypothetical offspring.
Fake Modern Greek language to support Pseudo-Greek Racism
Believing the viciously constructed pseudo-myth of Hellenism, those populations were forced to learn a prefabricated (by the France-based Adamantios Korais) idiom (which was imposed in the schools in a dictatorial and genocidal manner) and were fooled for two consecutive centuries, being incessantly told paranoid lies about the so-called splendor of the fictional Ancient Greeks who 'had civilized the world'. This turned the execrably miserable and ethnically bastard pseudo-nation to exorbitantly arrogant braggarts whose lives depend on ceaselessly and hysterically deprecating all the other, neighboring or not, nations (notably the Macedonians, the Bulgarians, the Albanians, the Turks, and the Iranians) as culturally 'lower' people – whose ancestors were (hypothetically again) 'civilized' by the ancestors of today's Greeks!!!
Today's Greece is indeed the racist state par excellence.
Then, Jean Baptiste Duroselle came!
With his superb book, Duroselle quasi-automatically ridiculed all the clowns of the Greek bogus-universities (still today, it is prohibited to establish a private university in pseudo-democratic, crypto-totalitarian Greece) whereby ignorant historians, idiotic archaeologists, nonsensical political scientists, clownish Hellenists, and absolutely charlatanesque Byzantinologists (sic!) work (or perform if you like) - not to carry out true, genuine research but to subserviently support the criminal, racist dogma of Hellenism, which is the worst form of Nazism that has ever existed.
The chauvinist pseudo-Greek mob's anger against Duroselle
Then, in 1990, due to the EU demand for a Greek translation of Duroselle's book, all the mental sewerage of the uneducated, ignorant and decrepit Greek mob flooded the mass media spreading unprecedented insults against Duroselle, EU, Europe, European universities and … the rest of the world! The intellectually felonious, academically malodorous, and mentally pathetic professors of universities and academicians of Greece either kept silent or sided with the mob to become more popular as supposedly defending the 'rights' of the 'Greek' nation. This situation testifies to a well-concealed reality; the fake Greeks of the last two centuries, who are in reality a defaced populace deprived of their true Eastern Roman (not 'Byzantine') Orthodox identity, never felt as a 'European' nation. Their immense psychological complex of inferiority is therefore expressed every time a real event underscores that they are a second class, uneducated pseudo-country with no integrity, no discipline, no rule, no morals, and reason of existence.
The southeastern borders of Europe are those of Albania, Macedonia and Bulgaria.
I consider as my life's most outstanding achievement and most distinct honor that I defended Jean Baptiste Duroselle personally and his book and academic-intellectual approach against all those rascals (the mob and the Nazi elite and state of Greece), who found my 2800-word Plea for Jean Baptiste Duroselle's book as a good reason to insult me as well and to force me out.
The anti-Duroselle hysteria in Greece and the forthcoming end of Greece
The Plea was published in the Greek weekly Oikonomikos Tahydromos on the 7th February 1991, although it was written and sent on 30th August 1990. It generated more than 30 nonsensical, insulting and ridiculous responses from either biased academics (who wrote against me only to 'justify' the positions that they held without being properly qualified – which is the very common case in the meritless pseudo-state 'Greece') or uneducated mob that mistook the defense of the historical truth by me as personally insulting for them! Such is their depravity that they cannot realize that the only thing that they will finally achieve in this manner is the total nuclear annihilation of Greece.
About Jean-Baptiste Duroselle:
About the book:
Random samples of book reviews:
-----------------------------
Download the article in Word doc.:
https://www.academia.edu/86600089/Plea_for_Jean_Baptiste_Duroselles_Brilliant_Book_Europe_A_History_of_its_Peoples
Το Πλοίο του Σουλεϋμάν – Εισαγωγή
Stohastis Publishing House, 1993
The Ship of Suleyman – Safinah-i Sulaymani / سفینه سلیمانی Introduction of the Greek edition of The Ship of Suleyman / Book review:
https://www.academia.edu/23396049/Safina_i_Sulaymani_Shah_Sulaymans_diplomatic_missions_deeds_in_Thailand_edition_M_S_Megalommatis Αυτό το κείμενο αποτελεί την Εισαγωγή της νεοελληνικής έκδοσης του συγγραφέντος από τον Ιμπν Μουχάμαντ Ιμπραήμ κειμένου – αναφοράς για τα πεπραγμένα της αποστολής στην οποία αυτός είχε συμμετάσχει. Ο Μουχάμαντ Ράμπια Ιμπν Μουχάμαντ Ιμπραήμ (محمد ربیع بن محمد ابراهیم/Muhammad Rabi` ibn Muhammad Ibrahim) ήταν ο επίσημος σαφεβιδικός γραφέας της αυτοκρατορικής αποστολ΄ής στο Σιάμ (Ταϋλάνδη). Υπέβαλε την αναφορά του αυτή στον Σάχη Σουλεϋμάν και ακριβώς γι’ αυτό ο τίτλος κάνει λόγο για το Πλοίο του Σουλεϋμάν. Ο Σάχης Σουλευμάν βασίλευσε από το 1668 έως το 1694. Η αποστολή στο Σιάμ ανεχώρησε την 27η Ιουνίου 1685 από το Μπαντάρ Αμπάς (ένα από τα λιμάνια του Ι΄ράν στον Περσικό Κόλπο) και επέστρεψε την 14η Μαΐου 1988. Η μετάφραση έγινε από την αγγλική έκδοση του John O’Kane, The ship of Sulaiman [by ibn Muhammad Ibrahim], London, Routledge & K. Paul [1972]. Η νεοελληνική έκδοση ακολουθεί την αγγλική στην διάρθρωση του κειμένου σε εισαγωγή, τέσσερα κεφάλαια (‘μαργαριτάρια’) και επιμύθιο. Είναι αναλυτικά σχολιασμένη και επεξηγημένη από τον μεταφραστή. Κυκλοφόρησε ως βιβλίο στις εκδόσεις Στοχαστής το 1993 (368 σελίδες). Το χειρόγραφο βρίσκεται στο Βρεταννικό Μουσείο. Περισσότερα για την αγγλική έκδοση: https://catalogue.nla.gov.au/Record/496059 Σχετικά με το θέμα (σε φαρσί): https://fa.wikifeqh.ir/سفینه_سلیمانی_(کتاب)
Εδώ μπορείτε να κατεβάσετε μία από τις ιρανικές εκδόσεις (σε φαρσί): asmaneketab.ir/product/کتاب-سفینه-سلیمانی-محمدربیع-بن-محمداب/ Εκδόσεις Στοχαστής, Αθήνα 1993 - Stohastis Publishing House, Athens 1993
Μύθος και Αποκάλυψη από τους Χουρίτες και τους Χιττίτες ως τον Ιωάννη
Νέα Ακρόπολη, Καλλιθέα-Αθήνα, 24 Νοεμβρίου 1990 Διάλεξη Εισαγωγικό σημείωμα και αφίσα --------------------- Mythe et Apocalypse des Hourrites et des Hittites à Jean Nouvelle Acropole, Callithéa-Athènes, 24 Novembre I990 Conférence publique Note d'introduction et affiche -------------------- Myth and Apocalypse from the Hurrians and the Hittites to the Revelation of John New Acropolis, Callithea-Athens, 24 November I990 Public Lecture Introductory note and poster ---------------- Миф и Апокалипсис от хурритов и хеттов до Откровения Иоанна Новый Акрополь, Каллифея-Афины, 24 ноября 1990 г. Публичная лекция Вступительная записка и постер
Listen to the lecture (in three parts) and download the MP3:
Écoutez la conférence (en trois parties) et téléchargez le MP3 :
Прослушайте лекцию (в трех частях) и скачайте MP3:
Ακούστε την διάλεξη (σε τρία μέρη) και κατεβάστε το MP3:
Download the introduction note and the brochure in PDF:
Prof. M. S. Megalommatis - Interview with Leyla Tavşanoğlu, Cumhuriyet, 23 January 1994
Prof. M. Ş. Megalommatis - Leyla Tavşanoğlu ile söyleşi, Cumhuriyet, 23 Ocak 1994 проф. М.Ш. Мегаломматис - Интервью с Лейлой Тавшаноглу, Cumhuriyet, 23 января 1994 г. -------------------------— Türkiye ile Yunanistan arasındaki ilişkiler / Отношения между Турцией и Грецией / The relations between Turkey and Greece
---------------------------
Download the interview in PDF:
Neynava: a Contemporary Music Accompaniment or the Diachronic Echo of the Orient?
Нейнава: современное музыкальное сопровождение или диахроническое эхо Востока?
(чтобы прочитать русскоязычную версию, листайте вниз!)
107 Pictures in Album / 107 Фотографии в альбоме: https://vk.com/album429864789_285631354
Music / Музыка:
Back in the middle 1980s, Hossein Ali Zadeh's Neynava was, first and foremost, my constant music accompaniment from Nineveh, Assyria, Kalhu (Nimrud), Arbil and Kirkuk to Cizre, Hakkari, Van, Urmia, Tekab, Hamadan and Kermanshah, throughout all the valleys of the Anti-Taurus and Zagros.
In summer, spring, winter and autumn, in Northern Iraq, Eastern Turkey or Western Iran, when I entered a bus, a minibus or a taxi, after resuming my seat, I always put the cassette in my tape recorder (Sony Walkman) and started playing the music. I saw interminable landscapes, traveling on the Neynava sound waves.
The years passed, the techniques changed, the exercises became more difficult, the explorations went back and forth, and the speed became comparable to the tempo of Ferdowsi's narratives. My inclination to these transcendental Russian Mountains, the constant roller coaster of my life, took me to different places in variable times.
Moving from Sargon of Akkad to Tamerlane, exploring the tellurian matter, discovering the aquatic undulations, and traveling on the aerial trajectories, I arrived in the Invisible Palace of Nezami Ganjavi.
And when the mysterious "Seven" became the ostensible "Eight", instead of me traveling, the various places and the diverse times came to visit me. Only then I discovered the radiation of the Tears of the Man, the vibration of the Blood of God, the blessings of Ludlul Bel Nemeqi, and the Truth of the Hidden Quran.
- Was I a soldier in the Battle?
- Where are the Mountains of the Ultimate Limit?
- What makes the inexorable strength of the Soft Waters?
- How long can an Army endure when crossing the sand of the desert, which is the Entrance to the Netherworld?
- Whom does the Sperm of God heal?
- Is the Fight of the Man always meant to entertain the Soul of a Mountain and the Heart of a River?
- Are all these inimical reflections truly real beings or did we all create them because of our fears?
- Will the 600 Anunnaki rise at last to greet us in a sign of approbation?
After I stayed long at the very bottom of the cylinders of these hitherto unanswered questions, I decided to rise and come back to my daily occupations. Through the myriad of corridors, across the innumerable pathways of atemporal existence, thanks to the absolute control of ethereal particles and to the balance of electromagnetic vibrations, when the velocity becomes infinite and the oscillation none, by means of spiritual anxiety, pulmonary benediction, mental supplication, cordial empathy and intestinal nihility, I crossed the nonexistent space of time and appeared at the peak of a mountain.
The Ardalani shepherd who was in the near slopes had two dogs, one male and one female. The male dog started to rub against my right leg, and the female against my left leg. The shepherd asked me how many years we were left with and I said how many millennia had passed.
The affinity of numbers is a joyful experience. Delighted because of our mutual nutritional abstinence, vitalized due to our reciprocal celibacy, electrified thanks to our mental chastity, empty of thoughts, free of desires, and clear of feelings, we embraced one another, heart on heart, as it happened since the times of Sargon of Akkad, paid tribute to one another, and returned to our respective times.
The number of affinities is a distressing experience. And the sole solace for me now is my Ardalani friend whom I so unexpectedly encountered and from whom I so much learned. I feel that you may perhaps wish to ask me why, willing to come back to my daily occupations, I inadvertently met the Ardalani shepherd. I thought you knew; sometimes, I make mistakes.
An echo was coming from the four corners of the Universe; it was an incredible resonance within the cylinders of these hitherto unanswered questions. The myriad of corridors only reinforced this echo; the innumerable pathways made it impossible for me to escape the enchanting echo. Then, when the velocity becomes finite and the oscillation begins, first the cordial empathy is held captive. With your feelings captive, you stop at an earlier moment. There I met the Ardalani shepherd.
He was not Ardalani or, if you prefer, he was as Ardalani as I am. We both had simply stopped at the time of the Ardalan Khan Helo. Enchanted by the same echo, we both made a mistake. The Ardalani shepherd was returning to his time, which has not yet come. To reach the antediluvian times that he wanted to explore he came out of the Sea of Glass. We spoke about our experience and he asked me whether I know the sublime echo. I replied positively; I knew the echo only too well. It was Neynava, my constant music accompaniment.
The Ardalani shepherd found it blissful and as ecstatic as every ascetic sound is. That's why finally my mistake was beneficial. Thanks to my sentimental ineptitude, I came to learn so much about the shepherds of the future, namely an epoch which is very close to us. In this forthcoming epoch, the Earth will be different, free of cities and villages, empty of buildings, and clean of things. The turquoise color of the sky will be due to the total absence of sea and salt waters. The few worthwhile men and women, who will survive, will not eat anything and will not copulate. It will be a free world with no thoughts, no feelings, and no desires; that's why there will be no wars, no killings, and no sicknesses.
Immaculate conception will be the majestic manner by which the life of forthcoming generations will be starting, and luminescent birth will the royal manner by which the activity of forthcoming generations will be beginning on the surface of the Earth, where there will be no more deserts.
My Ardalani friend travels always with his sheep and the two dogs; in his perfect, imperial world, all people are nomads. Their vestibular abilities are superior; their tactile functions are as subtle as the underlying force of Ether demands; their auditory duties are as harmonious as the Crystal Firmament; and their olfactory purposes are as angelic as the Frankincense of Punt-Somalia. Their formidable visual capabilities, as consequence of their luminescent birth, are unfathomable as they are able to turn their eyes into a Lighthouse of their bodies. And their Light is not darkness, as it happens in our ending times.
And despite the incessant echo of Neynava, I still remember the last reassuring and comforting words of my Ardalani friend. In the critical years of upheaval, when all the rulers of today's world and most of the worthless populations will perish in eternal fire, during the 1335 days of the darkness, two unexpected, divine presents will be offered to the worthwhile, moral and ascetic survivors:
- the invisible conduit -within which the Sun sails for all- will not be affected but perfectly protected, and
- the Moon will be the only luminary to shed ample light on a limited part of the Earth from where Life will restart. This will be the location where Gishgida, the Tree of Life, will appear among the Chosen People whom the Savior will drive back to their land.
East of Tigris River and around the Tree of Life a Luminous Cylinder will be the Sign of God's Everlasting Love - to the very few and most worthwhile ones.
These were the benefits of my attunement with Neynava.
----------------------------------------------
Нейнава: современное музыкальное сопровождение или диахроническое эхо Востока?
Еще в середине 1980-х Нейнава Хоссейна Али Заде была, прежде всего, моим постоянным музыкальным сопровождением от Ниневии, Ассирии, Калху (Нимруд), Арбиля и Киркука до Джизре, Хаккари, Вана, Урмии, Текаб, Хамадана и Керманшаха на протяжении всего долины Анти-Тавра и Загроса.
Летом, весной, зимой и осенью, в Северном Ираке, Восточной Турции или Западном Иране, когда я садился в автобус, микроавтобус или такси, после того, как занял свое место, я всегда вставлял кассету в свой магнитофон (Sony Walkman) и начал играть музыку. Я видел бесконечные пейзажи, путешествуя по звуковым волнам Нейнавы.
Шли годы, менялись техники, упражнения усложнялись, исследования шли вперед и назад, а скорость становилась сравнимой с темпом повествований Фирдоуси. Моя тяга к этим заоблачным русским горам, постоянным американским горкам моей жизни, приводила меня в разные места в разное время.
Двигаясь от Саргона Аккадского к Тамерлану, исследуя теллурическую материю, открывая водные волны и путешествуя по воздушным траекториям, я прибыл в Незримый Дворец Незами Гянджеви.
И когда таинственная «Семерка» стала мнимой «Восьмеркой», вместо меня в путешествии ко мне стали приходить разные места и переменные времена. Только тогда я обнаружил излучение Слез Человека, вибрацию Крови Бога, благословения Лудлул Бел Немеки и Истину Сокровенного Корана.
- Был ли я солдатом в битве?
- Где Горы Предельного Предела?
- В чем неумолимая сила Мягких Вод?
- Как долго может продержаться Армия, пересекая песок пустыни, являющейся Входом в Преисподнюю?
- Кого исцеляет Сперма Бога?
- Всегда ли Борьба Человека предназначена для того, чтобы развлечь Душу Горы и Сердце Реки?
- Действительно ли все эти враждебные отражения являются реальными существами или мы все создали их из-за наших страхов?
- Поднимутся ли, наконец, 600 аннунаков, чтобы поприветствовать нас в знак одобрения?
После того, как я долго пробыл на самом дне цилиндров этих до сих пор остававшихся без ответа вопросов, я решил встать и вернуться к своим повседневным занятиям. Мириадами коридоров, бесчисленными путями вневременного существования, благодаря абсолютному контролю над эфирными частицами и равновесию электромагнитных вибраций, когда скорость становится бесконечной, а колебание нет, посредством духовного беспокойства, легочного благословения, ментального мольбой, сердечным сочувствием и внутренним ничтожеством я пересек несуществующее пространство времени и оказался на вершине горы.
У пастуха Ардалани, который был на близлежащих склонах, было две собаки, самец и самка. Кобель начал тереться о мою правую ногу, а самка — о левую. Пастух спросил меня, сколько лет нам осталось, и я сказал, сколько тысячелетий прошло.
Близость чисел – это радостное переживание. Обрадованные нашим взаимным воздержанием от пищи, оживлённые нашим взаимным безбрачием, наэлектризованные благодаря нашему душевному целомудрию, пустые от мыслей, свободные от желаний и ясные от чувств, мы обнялись сердцем к сердцу, как это бывало издревле. Саргона Аккадского, отдали дань уважения друг другу и вернулись в наше время.
Количество сродств — удручающий опыт. И единственным утешением для меня теперь является мой друг Ардалани, с которым я так неожиданно столкнулся и от которого так многому научился. Я чувствую, что вы, возможно, захотите спросить меня, почему, желая вернуться к своим повседневным занятиям, я случайно встретил ардаланского пастуха. Я думал, вы знали; иногда я ошибаюсь.
Эхо шло из четырех уголков Вселенной; это был невероятный резонанс в цилиндрах этих до сих пор остававшихся без ответа вопросов. Мириада коридоров только усиливала это эхо; бесчисленные пути сделали невозможным для меня избежать чарующего эха. Затем, когда скорость становится конечной и начинается колебание, сначала пленяется сердечное сопереживание. Когда ваши чувства находятся в плену, вы останавливаетесь в более ранний момент. Там я встретил ардаланского пастуха.
Он не был Ардалани, или, если хотите, он был таким же Ардалани, как я.
Мы оба просто остановились во время Ардаланского хана Хело. Очарованные одним и тем же эхом, мы оба совершили ошибку. Пастух Арделани возвращался в свое время, которое еще не пришло. Чтобы достичь допотопных времен, которые он хотел исследовать, он вышел из Стеклянного Моря. Мы говорили о нашем опыте, и он спросил меня, знаю ли я возвышенное эхо. я ответил положительно; Я слишком хорошо знал эхо. Это была Нейнава, мое постоянное музыкальное сопровождение.
Пастух Ардалани находил его блаженным и таким же восторженным, как и каждый аскетический звук. Вот почему, наконец, моя ошибка пошла на пользу. Благодаря моей сентиментальной неумелости я так много узнал о пастухах будущего, именно об очень близкой нам эпохе. В эту грядущую эпоху Земля будет другой, свободной от городов и деревень, пустой от зданий и чистой от вещей. Бирюзовый цвет неба будет обусловлен полным отсутствием морской и соленой воды. Те немногие достойные мужчины и женщины, которые выживут, ничего не будут есть и не будут совокупляться. Это будет свободный мир без мыслей, без чувств и без желаний; поэтому не будет ни войн, ни убийств, ни болезней.
Непорочное зачатие будет величественным образом, которым будет начинаться жизнь грядущих поколений, а светоносное рождение будет царским образом, которым начнется деятельность грядущих поколений на поверхности Земли, где не будет больше пустынь.
Мой друг Ардалани всегда путешествует со своими овцами и двумя собаками; в его совершенном имперском мире все люди — кочевники. Их вестибулярные способности превосходны, их тактильные функции столь же тонки, как и основная сила эфира; их слуховые обязанности так же гармоничны, как Хрустальный Небесный свод; и их обонятельные цели столь же ангельские, как ладан Пунт-Сомали. Их огромные визуальные способности, как следствие их светящегося рождения, непостижимы, поскольку они способны превратить свои глаза в Маяк своих тел. И их Свет не тьма, как это бывает в наши последние времена.
И несмотря на непрекращающееся эхо Нейнавы, я до сих пор помню последние ободряющие и утешительные слова моего ардаланского друга. В критические годы потрясений, когда все правители сегодняшнего мира и большая часть никчемного населения погибнут в вечном огне, в течение 1335 дней мрака, два неожиданных божественных подарка будут предложены достойным, нравственным и аскетически уцелевшим:
- невидимый канал, по которому плывет Солнце для всех, не будет затронут, но полностью защищен, и
- Луна будет единственным светилом, проливающим достаточно света на ограниченную часть Земли, откуда возобновится Жизнь. Это будет место, где Гишгида, Древо Жизни, появится среди Избранного Народа, которого Спаситель вернет на свою землю.
К востоку от реки Тигр и вокруг Древа Жизни Светящийся Цилиндр будет Знаком Вечной Любви Бога - для очень немногих и самых достойных.
Таковы были преимущества моей настройки на Нейнаву.
Best Wishes Eid al Adha 2022 & Ahmed Yasavi's Diwan-i Hikmet
Счастливого Курбан-Байрам!
Kurban Bayramı kutlu olsun!
Ciidul-Adxa Wanaagsan!
Құрбан айт мерекесі құтты болсын!
! قۇربان ھېيت مۇبارەك بولسۇن
курбон хайит муборак !
Gurban baýramyňyz gutly bolsun!
! عید قربان مبارک
Корбан бәйрәме белән!
! عید الاضحی مبارک ہو
Иди Курбон муборак!
! عيد الأضحى السعيد
Die besten Glückwünsche zu Eid al-Adha!
Joyeux Aïd el-Adha!
Орозо айт майрамыңыздар менен!
Gëzuar Kurban Bajramin!
Best wishes for a happy Eid al Adha!
Shamsaddin
====================================
Long before ….
Nezami Ganjavi (1141-1209)
long before ….
Muhi el-din ibn Arabi (1165-1240)
long before ….
Jalal al-din Rumi (1207-1273),
Haji Bektash Veli (1209-1271),
Safi-ad-din Ardabili (1252-1334),
Amir Khusraw (1253-1325),
and
Kemal Khujandi (1321-1400)
…….................... there was Ahmed Yasavi.
Ahmed Yasavi (1093-1166); one of the greatest mystics of the Turanian world at the crossroads between Tengrism and Islam
Divan-i Ḥikmet (the Book of Wisdom, Chagatai Turkic with Kipchak elements: ديوان حكمت); acknowledged as the Turkic Quran – pretty much like the illustrious Shahnameh of Ferdowsi, which is known as the Iranian Quran.
Ahmed Yasavi Mausoleum in Turkistan, Kazakhstan; built like the Arystan Bab Mausoleum (in honor of another 12th c mystic) by Timur (Tamerlane), the Islamic World Greatest Conqueror and Emperor in the late 13th c.
The Incredible Story of Divan-i Ḥikmet
"Divan-i Ḥikmet" is not only a monument of the religious Sufi literature; it is one of the most ancient monuments written in the Turkic language. Many researchers of the Turkic culture consider that it may be referred to the Karakhanid literature tradition. The sources of these poems are found also in the shaman songs of the Turkic nomads. The language of the monument contains the Kipchak elements. The famous "Divan-i Ḥikmet" is the common heritage of the Turkic people; the poems were handed down by word of mouth, from generation to generation, called upon people to honesty, justice, friendliness and patience.
The historic papers testify to the fact that "Ḥikmet" have been re-written many a time, edited, revised. The manuscripts of "Divan-i Ḥikmet" are kept mainly in the libraries of Tashkent, St. Petersburg, and Istanbul. In the depository of the St. Petersburg department of the Institute for Oriental Studies of the Russian Academy of Sciences there are 23 lists of "Divan-i Ḥikmet" that are referred to the XVIII-XIX centuries. The Tashkent lists are kept in the collection of manuscripts belonging to the Institute for Oriental Studies of the Academy of Sciences of Uzbekistan, in the Institute of Manuscripts (56 copies). These copies are mainly referred to the XIX century.
In addition to the manuscripts in Kazan city the poems of Hojja Ahmed Yasavi were published in the Arab graphic. The most complete edition contains 149 "Ḥikmets" of 1896, 1905. Currently "Ḥikmets" are survived in many lists. At different periods the scientists investigated life and creative work of Hojja Ahmed Yasavi, devoted articles to the genial poet and philosopher. During recent decades "Divan-i Ḥikmet" were re-edited several times both in our country and abroad.
This work summarizes the main provisions of the Yasavi Tarika (mystical school). Ḥikmets preached Islam and contributed to further dissemination of Islam among people. Turkic speaking nations named "Divan-i Ḥikmet" as "Korani Turki" as notably they grasped Koran through "Ḥikmets" of Hojja Ahmed Yasavi, so Turks began to name Hojja Ahmed as "Hazret Sultan" - "Holy Sultan", and Turkistan as the second Mecca.
Ḥikmets of Hojja Ahmed Yasavi both preached Islam and called upon Turkic nations to a spiritual unity, sovereignty, stipulated for all necessary conditions to achieve these aims.
---------------
Hojja Ahmed Yasavi (died 1166) was a philosopher, Sufi mystic, and the earliest known poet to write in a Turkic dialect. He was born in the city of Isfijab (present-day Sayram, in Kazakhstan) but lived most of his life in Turkestan (also in southern Kazakhstan). He was a student of Arslan Baba, a well-known preacher of Islam. At a time when Farsi dominated literature and public life, Hojja Ahmed Yasavi wrote in his native Old Turkic (Chagatai) language. Yasavi's Divan-i Ḥikmet (Book of wisdom) is not just a religious relic of Sufi literature; it is also one of the oldest written works in the Turkic language. Yasavi begins with many elements of the shamanistic songs of Turkic nomads, then endows his poems, like all Sufi poetry, with many-layered meanings from the simple to the esoteric and infuses them with the spirit of Islam. Experts have suggested that the Divan has links to both the Chinese-influenced Karakhanid literary tradition and to the literature of the Kipchak of the Eurasian steppe. Divan-i Ḥikmet was long handed down by word of mouth. The printed edition presented here was published in 1904 by the Lithographic Printing House of the Kazan Imperial University. Kazan University was founded by Tsar Alexander I in 1804 and became the premier center for oriental studies in the Russian Empire.
----------------------
Selected Verses from Divan-i Ḥikmet in English Translation
For Muslims, my sagacity will be a teacher;
Whoever one may be, he must worship God.
My sagacious words speak only to those who understand.
Praising with prayers, immerse yourself in the Mercy of Allah.
Saying "Bismillahi ...", I will begin to say sagacious words,
distributing utterances like jewels and diamonds to students;
With tension in the soul, with grief in the heart, and with blood in my breath,
I open the pages of the legends "the Notebook of the Sledge".
I bless you all, who are thirsty for truth, unity,
and sincere conversations with kindred spirits.
May I be blessed (to meet) with the unfortunate and the destitute!
May I avoid those who are satiated with life or satisfied with themselves!
Wherever you see downcast leprous people, be gentle!
If such an unfortunate person is ignorant, share the secret knowledge with him,
in order to be closer to the Almighty on the Day of Judgment!
I ran away from the arrogant, the self-assured, and the proud people.
The Prophet knew the destitute, the unfortunate, and the orphaned people.
That night, he went out in the Miʿraj (Celestial Journey) to see (the Truth).
Ask, and sympathize with, the disadvantaged!
And I, too, decided to travel in the footsteps of the unfortunate.
If you are intelligent and wise, take care of the poor!
Like Mustafa (: prophet Muhammad), gather and take care of orphans everywhere!
From the greedy and mean, stay away!
Save yourself and become like a full-flowing river!
Turned into a callous, evil-tongued, and insidious being,
the false scholar, even when reading the Quran, does not do any good deed.
I have no fortune to allow to be wasted;
Fearing the wrath of God (lit. 'the wrath of Truth'), I am burning (although) without fire.
Pleasing the defenseless, the destitute and the orphans,
give (them what they need), respect them, and lighten their souls!
You will earn bread with hard work; with pure soul (true) humans come;
having heard these words from the Almighty, I convey them to you.
If one man does follow the tradition and does not believe, he will perish;
from callous and evil-tongued people Allah turns away;
in the Name of Allah, the Hell is prepared for them.
Having heard these words from the Blood of Allah (: Imam Hussein), I convey them to you.
Having adopted the rules of the tradition, I became a true believer;
having descended under the Earth alone, I received an insight;
I saw a lot of worshipers of the Lord and I understood;
I cut off sinful joys and pleasures - with a dagger.
Sinful feelings led people astray and destroyed them;
they forced people to put on airs in front of the common people, and then humiliated them.
They (: sinful feelings) did not allow people to read prayers and spells; people with sinful feelings made friends with the demons.
I forced myself to move away, piercing my flesh with the tip of a dagger (metaphorically said about the author's effort to move away from sinful feelings).
Those who are thirsty for radiant glory are mediocre slaves;
(contrarily,) the innocent people force themselves to behave humbly;
tombs of saints, verses of the Quran, hadiths are nonsense for those thirsty for glory.
Therefore, I drown myself in inescapable heavy grief (for the ignorant people).
In the spacious gardens of love for the Most High,
I want to be the nightingale that sings its sad songs at dawn;
In those hours, I want to see the radiant appearance
of my Allah, with the eyes of my heart.
Let the heart feed on love!
The body will be covered with clothes of happiness (: those suitable for prayers).
With the strength of love, I want to levitate,
and like a bird to descend on the branch of consciousness.
Until you taste the nectar of love,
until you put on the clothes of lovers (: those suitable for prayers),
until you gather faith and worship into one,
you will not be able to see the Divine Face of the Creator.
Help all people! Work like a slave!
Do good to unfortunate people!
If (Islamic times') scholars come, greet them with reverence while standing!
From mean people, there is no help.
The prophet always helped the poor and the crippled.
When you see the unfortunate, tears of sympathy (have to) flow.
It always hurts to see destitute and disabled people.
The handicapped persons' gratitude (for those who help them) is the highest recognition.
If you are a true believer, follow the path of the prophet to Allah!
If you hear their names, worship and praise them!
Try the fate of the destitute and unfortunate! Learn from them!
Become a support for the unfortunate and disabled! Understand them!
Oh, my Merciful Creator! Put me on the right path!
Enlighten me with your Mercy and Love!
Guide your erring servants on the right path!
This path is not possible without You.
To preach the Divine, a teacher is needed.
To this teacher, a reliable student is needed.
Working hard, they should earn the highest gratitude.
Such loving and devoted people will be marked by the Almighty.
People, who are in love with the Creator, have achieved their dreams.
Look! Do not disgrace yourself pretending to be in love!
Across the bridge named Sira ('life paradigm' of prophet Muhammad), which is thinner
and sharper than a sword's blade, liars will not pass into the Hereafter.
If you're in love (with God), love like this!
With the strength of your love, let the perfume reach people!
As soon as he hears the Name of Allah, he is ready for anything;
such a lover does not need earthly things.
------------------
Download the text as Word doc.:
Το Μιθραίο της Δούρας Ευρωπού: όπου Αραμαίοι, Έλληνες και Ρωμαίοι αποδέχθηκαν Μια Ιρανική Θρησκεία
The Mithraeum of Dura Europos: where Aramaeans, Greeks and Romans accepted an Iranian Religion
ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”
Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 26η Νοεμβρίου 2019. Αποτελεί συνέχεια των προηγουμένων κειμένων του τα οποία έχουν ήδη αναδημοσιευθεί εδώ:
"Δούρα Ευρωπός, το Τέλειο Πρότυπο Πολυπολιτισμικότητας: Αραμαίοι, Έλληνες, Πάρθες, Ρωμαίοι και Πέρσες σε Μοναδικό Θρησκευτικό Συγκρητισμό δίπλα στον Ευφράτη" https://www.academia.edu/66009699/Έλληνες_Πάρθες_Ρωμαίοι_και_Πέρσες_σε_Μοναδικό_Θρησκευτικό_Συγκρητισμό_δίπλα_στον_Ευφράτη
και
"Δούρα Ευρωπός, οι Ιουδαίοι Αραμαίοι, η Συναγωγή και η Νεώτερη Ψευτοϊστορία των Σιωνιστών"
https://www.academia.edu/66138539/Δούρα_Ευρωπός_οι_Ιουδαίοι_Αραμαίοι_η_Συναγωγή_και_η_Νεώτερη_Ψευτοϊστορία_των_Σιωνιστών
--------------------------------------
https://greeksoftheorient.wordpress.com/2019/11/26/το-μιθραίο-της-δούρας-ευρωπού-όπου-αρα/ ==================
Οι Ρωμιοί της Ανατολής – Greeks of the Orient
Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία
Παιδιά ενός κατώτερου θεού και πολιτισμικά ασυγκρίτως κατώτεροι, οι απόγονοι των Ελλήνων και των Μακεδόνων των σελευκιδικών χρόνων, μαζί με τους ντόπιους Αραμαίους της Κεντρικής Μεσοποταμίας, και τους Ρωμαίους των αυτοκρατορικών χρόνων παράτησαν τους θεούς τους και λάτρευσαν τον Μίθρα, αφού ο μιθραϊσμός είχε ήδη κατακλύσει την Συρο-Παλαιστίνη, την Αρμενία, την Κομμαγηνή, τον Πόντο, την Καππαδοκία, την Μικρά Ασία, την Ελλάδα, την Ρώμη και όλη την Ευρώπη. Μαζί τους συλλειτουργούσαν Πάρθες και άλλοι Ιρανοί.
Μιθραϊστές ιερείς (: Μάγοι) ιερουργούν στον Ναό του Μπάαλ της Δούρας Ευρωπού όπως επήλθε αρχικά η ταύτιση του αραμαϊκού Μπάαλ με τον ιρανικό Μίθρα
Πολύ πριν αναγραφούν οι πρώτες από τις σωζόμενες επιγραφές και πολύ πριν φιλοτεχνηθούν τα πρώτα από τα σωζόμενα ανάγλυφα, αγάλματα και τοιχογραφίες του Μιθραίου της Δούρας Ευρωπού, Έλληνες μιθραϊστές πειρατές του 1ου προχριστιανικού αιώνα είχαν επιβάλλει τα Μυστήρια του Τριπλάσιου (: Τριαδικού) Μίθρα σε όλη την Ελλάδα, βεβηλώνοντας κι ακυρώνοντας την ιερότητα όλων των σημαντικών αρχαίων ελληνικών ιερών.
Ελληνικής καταγωγής βασιλείς του Πόντου και της Κομμαφηνής στον άνω ρου του Ευφράτη είχαν ήδη εδώ και αιώνες στεφθεί ως Ασιάτες πιστοί εν Μίθρα (: Μιθριδάτης) ηγεμόνες. Έτσι, κι οι Έλληνες της Συρίας, όπως λεγόταν παλιότερα η απέραντη σελευκιδική αυτοκρατορία που το δυτικό τμήμα της προσαρτήθηκε στην Ρώμη και το ανατολικό ενσωματώθηκε στο αρσακιδικό Ιράν, παράτησαν τον Δία και τον Απόλλωνα και γονάτισαν προ του Υπέρτατου Μίθρα.
Δεν το έκαναν τυχαία: είχαν δει την συντριπτική υπεροχή των Μάγων του Μίθρα οι οποίοι ως απόλυτοι πανεπιστήμονες εκείνων των χρόνων, τέτοιοι που δεν υπήρξαν ποτέ στην Αρχαία Ελλάδα, θεουργούσαν αποδεικνύοντας όλες τις δυνατότητες συνέργειας ψυχής και σώματος και στα τρία επίπεδα της ψυχικής ύπαρξης. Τέτοια ‘θαύματα’ μόνον Ιρανοί έκαναν στα χρόνια της Ύστερης Αρχαιότητας.
Σχετικά:
Ταυροθυσίες και Μιθραϊκά Μυστήρια στην Κορυφή του Ολύμπου – Η Απόλυτη Επιβολή του Περσικού Πνεύματος ανάμεσα στους Έλληνες & το Τέλος της Αρχαίας Ελλάδας
https://greeksoftheorient.wordpress.com/2019/05/06/ταυροθυσίες-και-μιθραϊκά-μυστήρια-στ/
(αναδημοσιευμένο εδώ: https://www.academia.edu/62212919/Ταυροθυσίες_και_Μιθραϊκά_Μυστήρια_στην_Κορυφή_του_Ολύμπου_Η_Απόλυτη_Επιβολή_του_Περσικού_Πνεύματος_ανάμεσα_στους_Έλληνες_and_το_Τέλος_της_Αρχαίας_Ελλάδας)
Μίθρας, Μιθραϊσμός & Μιθραϊκά Μυστήρια: Όλα τα Αρχαία Ελληνικά και Λατινικά Κείμενα που αναφέρονται στον Μίθρα και τους Μιθραϊστές
https://greeksoftheorient.wordpress.com/2019/05/07/μίθρας-μιθραϊσμός-μιθραϊκά-μυστήρι/
(αναδημοσιευμένο εδώ: https://www.academia.edu/62259348/Μίθρας_Μιθραϊσμός_and_Μιθραϊκά_Μυστήρια_Όλα_τα_Αρχαία_Ελληνικά_και_Λατινικά_Κείμενα_που_αναφέρονται_στον_Μίθρα_και_τους_Μιθραϊστές)
Η Απόλυτη Κυριαρχία των Μιθραϊστών Πειρατών στο Αιγαίο, την Ελλάδα και τον Θεσσαλικό Όλυμπο στον 1ο Αιώνα π.Χ. – Τι λέει ο Πλούταρχος
https://greeksoftheorient.wordpress.com/2019/05/07/η-απόλυτη-κυριαρχία-των-μιθραϊστών-πε/
(αναδημοσιευμένο εδώ: https://www.academia.edu/62228155/Η_Απόλυτη_Κυριαρχία_των_Μιθραϊστών_Πειρατών_στο_Αιγαίο_την_Ελλάδα_και_τον_Θεσσαλικό_Όλυμπο_στον_1ο_Αιώνα_π_Χ_Τι_λέει_ο_Πλούταρχος)
Ο Σέλευκος Νικάτωρ ανήγειρε την Δούρα Ευρωπό ως μεγάλη στρατιωτική βάση και εμπορείο – καραβανούπολη πάνω στον δρόμο που οδηγούσε από την Αντιόχεια προς την Σελεύκεια. Όμως τελικά τα θρησκευτικά μνημεία που σώθηκαν στην τεράστια πολιτεία πάνω στον μέσο ρου του Ευφράτη, στα ανατολικά άκρα της σημερινής Συρίας, επεσκίασαν και την εμπορική – οικονομική σημασία της και την στρατιωτική χρησιμότητά της.
Ο Μιθραϊσμός ήταν η επίσημη θρησκεία (ως Sol Invictus) της Ρωμαϊκής Αυτοκρατορίας πριν την άνοδο της Χριστιανωσύνης. Οι ομοιότητες ανάμεσα στην Επίσημη Χριστιανωσύνη και τον Μιθραϊσμό είναι πολλές και δεν είναι συμπτωματικές. Όμως αυτό δεν αποτελεί τίποτα το περίεργο. Πατέρες της Χριστιανικής Εκκλησίας έχουν αναφερθεί στο θέμα ήδη πριν από 1600=1700 χρόνια!
Αλλά η λειτουργικότητα ενός δογματικού στοιχείου κρίνεται από την ηθική των πιστών. Μπορεί και ο Μίθρας και ο Ιησούς να γεννιούνται κατά την επίσημη εκδοχή των δύο δογμάτων στις 25 Δεκεμβρίου, μπορεί αμφότεροι να θυσιάζονται, μπορεί αμφότεροι να αναλαμβάνονται, μπορεί να έχουν αμφότεροι ένα Μυστικό Δείπνο, μπορεί και οι δύο να προέρχονται από Άμωμη Σύλληψη, μπορεί και οι δύο να κάνουν θαύματα, μπορεί και οι δύο να είναι μέλη ενός Τριπλάσιου ή Τριαδικού Θεού, αλλά η αληθινή διάσταση μιας θρησκείας είναι πολύ πίσω, πολύ πέρα, και πολύ πάνω από αυτές τις ομοιότητες. Η στροφή των πιστών προς την Ηθική ή την Ανηθικότητα κρίνει τον ρόλο μιας θρησκείας.
Δεν υπάρχουν οι άνθρωποι για το Δόγμα αλλά το δόγμα για τους Ανθρώπους.
Και αν ακόμη πιστεύοντας δυο πανομοιότυπες θρησκείες οι μεν στρέφονται προς το Φως της Ηθικής και οι δε οδηγούνται στο Σκότος της Ανηθικότητας, οι ομοιότητες αποδεικνύονται επιφανειακές. Στο θέμα του Μιθραϊσμού, του δόγματός του, των μυστηρίων του, και της καταλυτικής παρουσίας του στην Ευρώπη θα επανέλθω. Στην συνέχεια αναδημοσιεύω άρθρα σχετικά με το Μιθραίο της Δούρας Ευρωπού το οποίο δεν είναι μόνον ένα κορυφαίο μνημείο της παγκόσμιας πολιτισμικής κληρονομιάς. Είναι επίσης η αφετηρία μιας νέας ερμηνευτικής προσέγγισης εντός του Ορεινταλισμού και της Ιστορίας των Θρησκειών. Άλλωστε, οι δυο πρώτοι ανασκαφείς ήταν κορυφαία πρόσωπα της επιστήμης του 20ου αιώνα: Franz Cumont και Michael I. Rostovtzeff.
Franz Cumont (αριστερά) και Michael I. Rostovtzeff (δεξιά) στην ανασκαφή του Μιθραίου της Δούρας Ευρωπού
———————————————————-
Διαβάστε:
Dura Europos
In February 1934 a Mithraeum was discovered on the N.W. side inside the rampart of Dura-Europos (Es-Sâlihiyeh) between gate 24 and 23. After the excavations it was transported to New Haven, Gallery of Fine Arts of Yale University.
Rostovtzeff in RM 49,1934, 180ff; cf. BCR 1934 (Not.) 121f; AJA XXXIX 1935, 4f; 147; 259f and 293ff; Mouterde in MUSJ XIX, 1935, 123f; Dussaud in Syria XVI, 1935, 313ff; Cumont in CRAI 1934, 90ff; Hopkins in ILN 8 Dec. 1934, 963ff; du Mesnil du Buisson in GBA 1935, 1ff; CRAI 1935, 275ff; Watzinger in die Welt als Geschichte II, 1936, 397ff; Rostovtzeff e.o. Report, 62ff; cf. P. Koschaker in OLZ 1941, 271ff; Merlin in JS 1940, 36ff. Professor C. B. Welles informs me of the fact, that a final report is in preparation. We have drawn our description from the preliminary report. See fig. 7.
We are highly indebted to Prof. C. B. Welles and Miss Ann Perkins for sending us photographs of the finds.
General plan and history of the Mithraeum.
Rostovtzeff in RM 1934, 180ff and fig. 1; D-E, Pl. II and fig. 6; CRAI 1934, 91ff; GBA 1935, 6ff and fig. 2; Report, 62ff and figs. 29-35, Pls. I and III, 1, from which our, figs. 8-9.
“When the Mithraeum was founded in about 168 A.D. (see inscr. No. 39) it consisted of three apartments (see plans 8, 9). Room A (L. 4.65 Br. 5.80), the Mithras shrine, was entered by an axial door through a partition separating it from a central chamberB (L. 5.75 Br. 3.50), originally a house diwan, that opened into a courtyard D to the south, and a small chamber C. (L. 3.50 Br. 3.50) to the east”.
A was divided into three parts: a paved passage with on either side the benches band c (H. 0.72 Br. 1.70), in which the columns 1 and 2 had been built to support the ceiling, which was approximately 1.65 high over their benches, but about 1.60 higher over the central aisle.
Via the stairs d a rectangular, raised platform a (H. 0.88), in which a round well 9 (diam. 0;32). In front of a stood the main altar with two smaller side-altars, whereas against the backwall two reliefs had been fixed (see infra).
About 210 A.D. (see inscr. No. 53) a first rebuilding took place, because in the general destruction of the quarter the early Mithraeum was also destroyed (see fig. 10). The entire sanctuary was enlarged considerably. “The new alterations consisted of adding an antechamber B to the Mithras shrine by taking out the dividing partition and adding two more columns 3 and 4 on the foundations ofthat wall (L. 10.90); of building a small room E (L. 5.60 Br. 1.65) on the south and a low bench on the north of this new addition (H. 0.40 Br. 1.70); of turning the east chamber C into a vestibule and porch; of constructing an arched niche back of the altar; and of redecorating the entire chamber”.
Opposite a rectangular recess (L. 1.25 Br. 0.75) in the new podium, there was a basin 10 in the middle of the paved floor (Diam. 0.32). another basin 11 was situated in the former room C. Underneath the columns 3 and 4 two altars e and t were placed.
Finally in ca. 240 A.D. a second reconstruction took place, which resulted in the definitive shape of the sanctuary (see fig. 11).
“It is probable that the roof was removed and altered for the construction of the new vaulted spelaeum and the additional columns (5, 6, 7, 8).
In the Late Mithraeum, the chamber of the south E was entirely removed and in its place was built a bench, probably low; the low bench on the north side was heightened to the level of the upper benches; two more columns were added to either side, making the chamber more symmetrical; two chambers F (L. 3.25 Br. 6.00) and G (L. 2.50 Br. 6.00) to the north of the building, the earlier history of which is obscure, were joined to the Mithraeum, a narrow passageway being cut through the benches leading to a newly pierced doorway.
For the new altar-table the aisle between the benches was filled up to the bench level as far as the first pair (I, 2) of columns and a stair of seven steps was built against the face of this platform. Between the first pair of columns and the wall were built partitions that supported a vault covering the new raised platform”.
When the walls behind the Mithraeum had to be strengthened against the impendency of the Persians under Sapor, the sanctuary got buried under the sand at the capture of the fortification in 256 A.D.
We now proceed to a detailed description of the most important part of the sanctuary; the elevated altar niche (see figs. 12 and 13).
Rostovtzeff in RM 1934, 184ff and Pl. 11; ILN 1934,963; AJA 1935, Pl. IV; GBA 1935, fig. 5; Report, 79 and Pl. II and fig. 36.
http://www.tertullian.org/rpearse/mithras/display.php?page=cimrm34
Mithraeum at Dura-Europos
Originally an Iranian god, Mithras became especially popular in the Roman period among soldiers and the merchant class. It is not surprising, therefore, to find that he had a special status in the military garrison at Dura-Europos.
In 1933–34, during the seventh season of the excavations at Dura-Europos by Yale University and the French Academy of Inscriptions and Letters, a small shrine to Mithras was discovered along the western fortification wall in the northern part of the city. A dedicatory inscription found there, dated about A.D. 168–69, shows that the shrine was sponsored by Palmyrene archers who served in the Roman army.
There is no evidence of any earlier Mithraeum; it seems safe to assume that the god Mithras was not worshipped in Parthian Dura-Europos but came to the city with the Romans. The Mithraeum was rebuilt and augmented after the enlargement of the garrison in A.D. 209–11. An inscription from this phase shows that the dedicant of the renovation was a centurion named Antonius Valentius.
The building underwent yet another reconstruction and enlargement around A.D. 240. The decorations from this final phase were preserved by a defensive dirt embankment when the city was conquered by the Sassanians around A.D. 256 and are now part of the Yale University Art Gallery’s Dura-Europos Collection.
The cult of Mithras was a mystery religion that featured initiation, banquets, and the promise of salvation after death. Only men were allowed to join. Due to the exclusive nature of the cult, little is known about its rituals. There were seven levels, or grades, of initiation; graffiti at Dura-Europos listed names of initiates, given along with their Mithraic grade. Shrines dedicated to Mithras were generally located underground, commemorating the god’s birth in a cave; the Dura-Europos Mithraeum was unusual in that it was totally above ground.
The devotional focus of a Mithraic shrine was typically a cult relief showing Mithras slaying the Cosmic Bull (in a depiction known as the tauroctony), which symbolized the victory of light over primeval darkness.
While iconographic schemes varied among Mithraic shrines in different locations, this image was a constant. The Dura-Europos Mithraeum contained two such reliefs (at right). Their inscriptions show that they date from the earliest phase of the shrine. The only surviving elements of that phase, the reliefs were reused as cult images in each subsequent renovation. Both show Mithras and the Bull in characteristic fashion: Mithras, dressed in Persian costume, sits on the back of the Bull and pulls his head back with one hand while he stabs the animal in the neck with the other. A small dog drinks blood from the wound. In the larger of the two reliefs, the donors or dedicants of the relief are shown observing the scene. Mithraic iconography from this period generally omits donor images, so their presence here is another deviation for which the Dura-Europos shrine is notable.
A series of paintings are showing scenes from the life of Mithras (including the slaying of the Bull, this time in a landscape with trees and altars), as well as representations of the signs of the zodiac, surrounded the reliefs.
The reliefs were flanked on both left and right by single seated figures who, like Mithras, wear Eastern dress. Russian scholar and Yale professor in the 1920s Michael I. Rostovtzeff proposed that the two were members of the shrine’s Palmyrene congregation, although others have suggested that they are prophets or magi.
On the side walls of the niche were two virtually identical scenes of Mithras as a mounted archer hunting wild animals in a wood. These hunting scenes are particularly Iranian in character and display an Eastern sensibility unlike other depictions of Mithras in the western Roman Empire. They emphasize the god’s role as divine archer, one that would have carried special meaning for the Palmyrene archers who worshipped him at Dura-Europos.
https://www.thebyzantinelegacy.com/dura-mithraeum
Δούρα Ευρωπός, οι Ιουδαίοι Αραμαίοι, η Συναγωγή και η Νεώτερη Ψευτοϊστορία των Σιωνιστών
Dura Europos: the Jewish Aramaeans, their Synagogue, and the Fake History fabricated by the Zionists
ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”
Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 25η Νοεμβρίου 2019. Αποτελεί συνέχεια του προηγούμενου κειμένου του το οποίο έχει ήδη αναδημοσιευθεί εδώ:
"Δούρα Ευρωπός, το Τέλειο Πρότυπο Πολυπολιτισμικότητας: Αραμαίοι, Έλληνες, Πάρθες, Ρωμαίοι και Πέρσες σε Μοναδικό Θρησκευτικό Συγκρητισμό δίπλα στον Ευφράτη" https://www.academia.edu/66009699/Έλληνες_Πάρθες_Ρωμαίοι_και_Πέρσες_σε_Μοναδικό_Θρησκευτικό_Συγκρητισμό_δίπλα_στον_Ευφράτη
---------------------------------
https://greeksoftheorient.wordpress.com/2019/11/25/δούρα-ευρωπός-οι-αραμαίοι-ιουδαίοι-η-σ/ =================
Οι Ρωμιοί της Ανατολής – Greeks of the Orient
Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία
Σε ένα κείμενο που πρόσφατα ανάρτησα στο άλλο μου μπλογκ έκανα μια γενική παρουσίαση της Δούρας Ευρωπού, τεράστιας καραβανούπολης αρχικά ιδρυμένης από τον Σέλευκο Νικάτωρα το 303 π.Χ. που άλλαξε χέρια πολλές φορές ανάμεσα σε Σελευκίδες, Πάρθους Αρσακίδες, Ρωμιούς και Ιρανούς Σασανίδες. Το κείμενο αυτό βρίσκεται εδώ:
Δούρα Ευρωπός, το Τέλειο Πρότυπο Πολυπολιτισμικότητας: Αραμαίοι, Έλληνες, Πάρθες, Ρωμαίοι και Πέρσες σε Μοναδικό Θρησκευτικό Συγκρητισμό δίπλα στον Ευφράτη
https://silkroadorientalgreeks.wordpress.com/2019/11/25/δούρα-ευρωπός-το-τέλειο-πρότυπο-πολυπ/
(επίσης: https://www.academia.edu/66009699/Δούρα_Ευρωπός_το_Τέλειο_Πρότυπο_Πολυπολιτισμικότητας_Αραμαίοι_Έλληνες_Πάρθες_Ρωμαίοι_και_Πέρσες_σε_Μοναδικό_Θρησκευτικό_Συγκρητισμό_δίπλα_στον_Ευφράτη)
Η πόλη παγκόσμιο πρότυπο πολυπολιτισμικότητας ανασκάφηκε στην δεκαετία του 1920 και 1930 και ευτυχώς οι τοιχογραφίες του Μιθραίου, της Χριστιανικής Εκκλησίας, και της Συναγωγής μεταφέρθηκαν από τότε στο Μουσείο της Δαμασκού και διασώθηκαν από την λαίλαπα ισλαμικής τρομοκρατίας που χτύπησε πρόσφατα την Συρία.
Στην Δούρα Ευρωπό συνυπήρχαν
1- Αραμαίοι, οι οποίοι τηρούσαν την παραδοσιακή αραμαϊκή θρησκεία (που είχε διαμορφωθεί υπό την επίδραση της βαβυλωνιακής θρησκείας),
2- Αραμαίοι που είχαν προσχωρήσει στον Μιθραϊσμό, μια θρησκεία ιρανικής προέλευσης,
3- Αραμαίοι που είχαν αποδεχθεί τον Ιουδαϊσμό, όπως και οι Σαμαρείτες των χρόνων του Ιησού, οι οποίοι ήσαν επίσης Αραμαίοι,
4- Αρχαίοι Έλληνες, οι οποίοι τηρούσαν την αρχαία ελληνική θρησκεία,
5- Αρχαίοι Έλληνες είχαν προσχωρήσει στον Μιθραϊσμό προφανώς πριν την επικράτηση του Μιθραϊσμού στην Κομμαγηνή,
6- Ρωμαίοι, οι οποίοι τηρούσαν την αρχαία ρωμαϊκή θρησκεία,
7- Πάρθες και άλλοι Ιρανοί, οι οποίοι ήταν οι πρώτοι που είχαν διαδώσει τον Μιθραϊσμό τόσο δυτικά όσο ο μέσος ρους του Ευφράτη.
Εκτός από πολλούς άλλους ναούς, τείχη, διοικητήρια, πύργους και άλλα αρχιτεκτονήματα, η χριστιανική εκκλησία, το μιθραίο και η συναγωγή της Δούρας Ευρωπού προσελκύουν το ενδιαφέρον των ειδικών και του όποιου φιλομαθούς ταξιδιώτη που θέλει να θαυμάσει τις εντυπωσιακές τοιχογραφίες της συναγωγής της Δούρας Ευρωπού στο Εθνικό Αρχαιολογικό Μουσείο της Δαμασκού.
Αποτελεί μόνον μικρό δείγμα της ψευτοϊστορίας των Ασκενάζι Χαζάρων ψευτο-Ιουδαίων Σιωνιστών του ψευτο-κράτους Ισραήλ το γεγονός ότι παρουσιάζουν αντίγραφα των τοιχογραφιών της συναγωγής της Δούρας Ευρωπού που βρίσκονται στο Μουσείο της Δαμασκού στο γελοίο μουσείο της ‘Διασποράς’ τους στο Τελ Αβίβ (The Museum of the Jewish People at Beit Hatfutsot, Tel Aviv).
Και τούτο ισχύει επειδή οι λάτρεις και πιστοί που σύχναζαν στην συναγωγή της Δούρας Ευρωπού πριν από 2000 χρόνια δεν ήταν φυλετικώς Ιουδαίοι αλλά Αραμαίοι.
Δεν ελάτρευαν τον αρχαίο εβραϊκό θεό στα Ιεροσόλυμα – όπως η Σαμαρείτις των ευαγγελικών περικοπών είχε τονίσει στον Ιησού, και κείνος την είχε δικαιώσει.
Και μεγάλη θρησκευτική διαφορά οι Αραμαίοι της Σαμάρειας και οι Αραμαίοι της Δούρας Ευρωπού είχαν με τους Ιουδαίους των Ιεροσολύμων, και φυλετικώς ήσαν εντελώς διαφορετικοί.
Η συναγωγή της Δούρας Ευρωπού αποτελεί πολιτισμική, ιστορική κληρονομιά των Χριστιανών και Μουσουλμάνων Αραμαίων της Συρίας και σε καμμιά περίπτωση δεν έχει να κάνει με τους σημερινούς Ιουδαίους – είτε κάποιος αναφέρεται στους Σεφαρντί (που είναι απόγονοι των Ιουδαίων των χρόνων του Ιησού) είτε των Ασκενάζι Χαζάρων που είναι αλλόφυλοι και ψευτο-Ιουδαίοι το θρήσκευμα.
Δείτε το βίντεο:
Дура-Эвропос: арамейская синагога является частью культурного и исторического наследия Сирии, а не Израиля
https://ok.ru/video/1582135183981
Δείτε το βίντεο:
Дура-Эвропос: арамейская синагога относится не к прошлому современных евреев, а к прошлому сирийских арамейских христиан и мусульман
https://vk.com/video434648441_456240371
Περισσότερα:
Дура-Эвропос: арамейская синагога относится не к прошлому современных евреев, а к прошлому сирийских арамейских христиан и мусульман
Великолепная синагога Дура-Эвропоса в Восточной Сирии часто посещалась арамейцами, которые приняли древнюю иудейскую религию до 2000 лет – подобно самаритянам времен Иисуса. Эти люди не были этническими евреями, как жители крошечного иудейского царства, входившего в состав Римской империи. В более поздние периоды, а точнее после 256 г. н.э., когда император Сасанидов Шапур I вторгся и уничтожил Дура-Эвропоса, большинство местных арамейцев приняли христианство, и после раннего распространения ислама они придерживались этой религии.
Однако культурное наследие Дура-Эвропоса полностью принадлежит сегодняшним сирийцам, которые являются арамейцами (за исключением некоторых туркмен, курманджи, черкесов и армян), будь то христиане или мусульмане. Величественные настенные росписи синагоги Дура-Эвропоса были вывезены после раскопок и выставлены в Национальном археологическом музее Дамаска; поэтому они были спасены в годы потрясений (в период гражданской войны в Сирии), и у исламских террористов не было возможности уничтожить их. То же касается и большого количества фресок из других храмов и многочисленных предметов, найденных в Дура-Эвропосе.
В Сирии для современных арамейцев (христиан, говорящих на сирийском языке, или мусульман, говорящих на арабском языке), Митреум, синагога и другие дохристианские храмы Дура-Эвропоса имеют в точности ту же ценность, что и древнегреческие храмы для сегодняшних православных христиан Греции или Древние римские храмы для сегодняшних католических христиан Италии.
Поэтому абсолютно смешно, что копии настенных росписей синагоги Дура-Эвропоса были изготовлены и выставлены в так называемом «Музее еврейского народа» в Бейт-Хатфуцот, Тель-Авив. Современные евреи совершенно не связаны с иудейскими арамейцами Дура-Эвропоса как на этническом, так и на религиозном уровнях. В конце концов, евреи-сефарды никогда не украшали свои синагоги подобными настенными росписями и не изображали Моисея и других библейских фигур на стенах своих храмов.
Для сегодняшних израильтян размещение такой копии настенных росписей синагоги Дура-Эвропоса в их музее равносильно тому, что иранцы выставляют (в музее в Иране) копии настенных росписей Митреум Остии (близ Рима) под тем предлогом, что Римляне почитали иранского бога Митру. Но при любом рассмотрении Митреум Остии принадлежит к культурному и историческому наследию Италии, а не Ирана.
И точно так же арамейская синагога Дура-Эвропоса принадлежит к культурному и историческому наследию Сирии, а не Израиля.
Δείτε το βίντεο:
Dura Europos: the Aramaean Synagogue is Part of Syria’s Cultural & Historical Heritage, not Israel’s
https://orientalgreeks.livejournal.com/2125.html
Περισσότερα:
The splendid synagogue of Dura Europos in Eastern Syria was frequented by Aramaeans who accepted Ancient Judaic religion before 2000 years – like the Samaritans of the times of Jesus. These were not ethnic Jews like the inhabitants of the tiny state of Judaea that was part of the Roman Empire. In later periods, and more specifically after 256 CE when the Sassanid Emperor Shapur I invaded and destroyed Dura Europos, most the local Aramaeans accepted Christianity and after the early expansion of Islam they adhered to that religion.
However, the cultural heritage of Dura Europos belongs entirely to today’s Syrians, who are all Aramaeans (with the exception of some Turkmen, Kurmanji, Circassians, and Armenians), either they are Christian or Muslim. The majestic wall paintings of Dura Europos synagogue were transported after the excavation and exhibited in the National Archaeological Museum of Damascus; they were therefore saved during the years of upheaval (: the Syrian Civil War) and the Islamic terrorists did not have a chance to destroy them. The same concerns also a great number of frescoes from other temples and numerous objects unearthed in Dura Europos.
In Syria, for today’s Aramaeans (either Syriac speaking Christians or Arabic speaking Muslims), the Mithraeum, the Synagogue and the other pre-Christian temples of Dura Europos have exactly the same value as the Ancient Greek temples have for today’s Orthodox Christians of Greece or the Ancient Roman temples have for today’s Catholic Christians of Italy.
It is therefore absolutely ridiculous that replicas of the wall paintings of Dura Europos synagogue have been fabricated and exposed in the so-called “The Museum of the Jewish People” at Beit Hatfutsot, Tel Aviv. Modern Jews are totally unrelated to the Judaic Aramaeans of Dura Europos at both, the ethnic and the religious, levels. After all, Sephardi Jews never decorated any synagogue of theirs with similar wall paintings and they did not represent Moses and other Biblical figures on the walls of their temples.
For today’s Israelis to accommodate such a replica of the wall paintings of Dura Europos synagogue in their museum is tantamount to Iranians exhibiting (in a museum in Iran) replicas of the wall paintings of the Mithraeum of Ostia (near Rome) under the pretext that the Romans venerated the Iranian God Mithra. But under any consideration, the Mithraeum of Ostia belongs to the Cultural & Historical Heritage of Italy, not Iran.
And the Aramaean Synagogue of Dura Europos belongs to the Cultural & Historical Heritage of Syria, not Israel.
Δείτε το βίντεο:
Δούρα Ευρωπός: Συναγωγή Ιουδαίων Αραμαίων, Τοιχογραφίες στο Μουσείο της Δαμασκού, Αντίγραφα στο Τελ Αβίβ
https://www.youtube.com/watch?v=E-dnLImhiCY
Περισσότερα:
The Dura-Europos synagogue (or “Dura Europas”, “Dura Europos” etc.) was an ancient synagogue uncovered at Dura-Europos, Syria, in 1932. The last phase of construction was dated by an Aramaic inscription to 244 CE, making it one of the oldest synagogues in the world. It was unique among the many ancient synagogues that have emerged from archaeological digs as the structure was preserved virtually intact, and it had extensive figurative wall-paintings, which came as a considerable surprise to scholars. These paintings are now displayed in the National Museum of Damascus.
Dura-Europos was a small garrison and trading city on the river Euphrates, and usually on the frontier between the Eastern Roman Empire and the Parthian and finally the Sassanid Empires of Persia. It changed hands at various points but was Roman from 165 CE. Before the final Persian destruction of the town in 256-257 CE, parts of the synagogue which abutted the main city wall were apparently requisitioned and filled with sand as a defensive measure. The city was abandoned after its fall and never resettled, and the lower walls of the rooms remained buried and largely intact until excavated. The short measure of time during which it was used ensured that it would have limited impact upon Judeo-Christian art. The excavations also discovered very important wall-paintings from places of worship of Christianity at the Dura-Europos church. In addition, there were wall paintings edifying Mithraism, and fragmentary Christian texts in Hebrew.
https://en.wikipedia.org/wiki/Dura-Europos_synagogue
-------------------------------
Κατεβάστε το κείμενο σε Word doc.:
https://vk.com/doc429864789_625377722
https://www.docdroid.net/6P1wjG6/doura-efropos-oi-ioydaioi-aramaioi-i-sinaghoghi-kai-i-newteri-pseftoistoria-ton-sionistwn-docx
https://www.linkedin.com/posts/muhammad-shamsaddin-megalommatis-677982143_δούρα-ευρωπός-οι-ιουδαίοι-αραμαίοι-και-activity-6881337401168474113-i4yl/
Δούρα Ευρωπός, το Τέλειο Πρότυπο Πολυπολιτισμικότητας: Αραμαίοι, Έλληνες, Πάρθες, Ρωμαίοι και Πέρσες σε Μοναδικό Θρησκευτικό Συγκρητισμό δίπλα στον Ευφράτη
Dura Europos, the Perfect Model of Multiculturalism: Aramaeans, Greeks, Parthians, Romans and Persians in Unique Religious Syncretism by the Euphrates
ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΜΠΛΟΓΚ “Ρωμιοί και Ρωμανία στους Δρόμους του Μεταξιού”
Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 25η Νοεμβρίου 2019
Στο κείμενό του αυτό, ο κ. Μπαϋρακτάρης παρουσιάζει τα βασικά σημεία μιας ομιλίας μου στο Πεκίνο τον Ιανουάριο του 2019 αναφορικά με τους Αραμαίους, κυριώτερο ιστορικό έθνος των Δρόμων του Μεταξιού, τα αραμαϊκά οικονομικά και πολιτισμικά κέντρα κατά μήκος των εμπορικών δρόμων μεταξύ της Ρ'ωμης και της Κίνας, και τον ρόλο τους στην διάδοση θρησκειών από την Ανατολή στην Δύση. Το κυρίως θέμα είναι εν προκειμένω η Δούρα Ευρωπός.
-------------------
https://silkroadorientalgreeks.wordpress.com/2019/11/25/δούρα-ευρωπός-το-τέλειο-πρότυπο-πολυπ/ ============================
Ρωμιοί και Ρωμανία στους Δρόμους του Μεταξιού
Πολιτισμικές Ανταλλαγές κι Αδελφωσύνη ανάμεσα σε Ρωμιούς, Πέρσες, Τούρκους, Μογγόλους, Ινδούς και Κινέζους
Η Δούρα Ευρωπός (Δοῦρα Εὐρωπός, Dura Europos, Дура Эвропос) είναι ένας από τους σημαντικώτερους αρχαιολογικούς χώρους όλου του κόσμου. Βρίσκεται στα ανατολικά άκρα της Συρίας, ακριβώς πάνω στην αριστερή (δυτική) όχθη του Ευφράτη, λίγο πριν ο ποταμός μπει στο Ιράκ – κάτι που σημαίνει ότι κάνουμε λόγο για τον μέσο ρου του Ευφράτη. Ο αρχαιολογικός χώρος βρίσκεται κοντά στο χωριό Σαλχίγιε, όχι μακριά από την τελευταία μεγάλη πόλη της Ανατολικής Συρίας Αμπού Κεμάλ.
Όπως το όνομά της δηλώνει, η πόλη ήταν αρχικά ένα ασσυροβαβυλωνιακό κάστρο (Ντουρ) στα δυτικά άκρα της Κεντρικής Μεσοποταμίας. Δούρα είναι η εξελληνισμένη μορφή του Ντουρ. Η επιπρόσθετη ελληνική λέξη προσδιορίζει το τεράστιο οπτικό πεδίο που προσφέρει ο παρά τον Ευφράτη λόφος πάνω στον οποίο αρχικά οι Ασσυροβαβυλώνιοι είχαν ανεγείρει ένα φρούριο. Ο χώρος προσφέρει ευρύτατη δυναυτότητα εποπτείας, συνεπώς προσφερόταν για μια σημαντική οχυρωματική θέση.
Στην μακραίωνη ιστορία της η Δούρα Ευρωπός ήταν η πόλη όλων των ορίων: αρχικά ανάμεσα στους Ασσύριους και τους Βαβυλώνιους. Η πόλη είναι το νοτιοδυτικό άκρο της Ασσυρίας και το βορειοδυτικό άκρο της Βαβυλώνας κατά την 2η προχριστιανική χιλιετία. Στα τέλη αυτής της χιλιετίας και στις αρχές της επόμενης, η Ντουρ και ο τριγύρω χώρος κατακλύσθηκαν από τους Αραμαίους που διασπάρθηκαν από τα νότια άκρα της Βαβυλώνας και τις ακτές του Περσικού Κόλπου μέχρι την Δαμασκό, την Κιλικία ή ακόμη την Λυδία όπως τεκμηριώνουν δίγλωσσες λυδικές – αραμαϊκές επιγραφές που έχουν σωθεί.
Ωστόσο, σήμερα, η Δούρα Ευρωπός δεν είναι αντικείμενο έρευνας των Ασσυριολόγων. Ο χώρος, του οποίου η ακμή ανάγεται στα σελευκιδικά, αρσακιδικά, και ρωμαϊκά χρόνια, είναι αντικείμενο έρευνας πολλών και διαφορετικών επιστημόνων. Η ανεύρεση αραμαϊκών, ελληνικών, λατινικών, παρθικών και περσικών επιγραφών ελκύει το ενδιαφέρον σημιτολόγων, ελληνιστών, λατινιστών και ιρανολόγων. Η τεράστια σημασία της καραβανούπολης ως κομβικού σημείου στους Ιστορικούς Δρόμους του Μεταξιού, των Μπαχαρικών και των Λιβανωτών την καθιστά αντικείμενο έρευνας όλων των ειδικών του Ρωμαϊκού Εμπορίου με την Κίνα.
Όμως περισσότερο από τα προαναφερμένα, η ιστορική σημασία της Δούρας Ευρωπού είναι ένα κάλεσμα για τους ιστορικούς θρησκειών, τους θρησκειολόγους που ειδικεύονται
1- στον Μιθραϊσμό και ιδιαίτερα στην αποδοχή του ανάμεσα στους Αραμαίους,
2- στην διάδοση ανατολικών θρησκειών, λατρειών, μυθολογιών, θεουργιών, μυστικισμών και επιστημών στην Ρωμαϊκή Αυτοκρατορία και την Μεσόγειο,
3- στον Ιουδαϊσμό και την διάδοση της αρχαίας ιουδαϊκής θρησκείας ανάμεσα στους Αραμαίους (που χαρακτηριστικά εκπροσωπεί η γνωστή Σαμαρείτιδα των ευαγγελικών περικοπών),
4- στην διατήρηση αρχαιοελληνικών και ρωμαϊκών θρησκειών και λατρειών ανάμεσα στις ελληνικές και ρωμαϊκές κοινότητες του σελευκιδικού και ρωμαϊκού κόσμου, και
5- στην διαμόφωση συγκρητικών μορφών θρησκειών με την ανάμειξη στοιχείων πολλών, διαφορετικής προέλευσης, δογμάτων.
Οι χρόνοι της ακμής της Δούρας Ευρωπού τοποθετούνται στην περίοδο από το 303 π.Χ., όταν ο Σέλευκος Νικάτωρ ανήγειρε εκνέου την πόλη ως κεντρικό σημείο στον δρόμο που συνέδεε την Αντιόχεια με την Σελεύκεια επί του Τίγρη (νότια της σημερινής Βαγδάτης), μέχρι την ιρανική σασανιδική επίθεση και καταστροφή της πόλης το 256 μ.Χ., όταν ο Σαπούρ Α’ μετώκισε το σύνολο του πληθυσμού στα ανατολικά κι άφησε την πόλη ως ερείπια να χαθεί κάτω από την άμμο της ερήμου για σχεδόν 1700 χρόνια.
Τα πολλά ευρήματα, τα τείχη, οι πύργοι, τα τεράστια κτήρια, οι πολλοί ναοί, το Μιθραίο, η Εκκλησία, η Συναγωγή, εντυπωσιακές τοιχογραφίες, οι πολλές επιγραφές και τα λοιπά κειμενικά τεκμήρια (περγαμηνές) που ανασκάφηκαν, ανασκάπτονται και θα ανασκαφούν στην Δούρα Ευρωπό κάνουν τον τόπο αυτό ένα από τα μοναδικά στην Παγκόσμια Ιστορία δείγματα αυθεντικής πολυπολιτισμικής κοινωνίας, η οποία αναπτύχθηκε από την εθελούσια συνεργασία και συμβίωση πολλών διαφορετικών εθνών, κι όχι από τυχον παράξενη υποκίνηση, τεχνητή υποδαύλιση, και υστερόβουλη επέμβαση. Ήταν μια φυσιολογική συνέπεια των γενικωτέρων εξελίξεων στον ευρύτερο χώρο κι όχι ένα προγραμματισμένο και προσχεδιασμένο τερατούργημα.
Στην Δούρα Ευρωπό ομιλήθηκαν διάφορες αραμαϊκές γλώσσες και διάλεκτοι, καθώς υπήρχαν ντόπιοι Αραμαίοι αλλά και Παλμυρηνοί και Χατραίοι (: από την Χάτρα, άλλη αραμαϊκή καραβανούπολη – κέντρο εμπορίου Δύσης – Ανατολής, στο σημερινό βορειοδυτικό Ιράκ). Επίσης ομιλήθηκαν αρχαία ελληνικά, λατινικά, παρθικά, ιουδαϊκά, μέσα περσικά, αρχαία υεμενικά, και αραβικά, καθώς από κει περνούσε το εμπόριο από την Μεσόγειο προς το Ιράν, την Ινδία και την Κεντρική Ασία, όπως επίσης και το εμπόριο από την Υεμένη και το Κέρας της Αφρικής προς τον Καύκασο και περιοχές της Κεντρικής Ασίας.
Η Ιστορία της Δούρας Ευρωπού τεκμηριώνει κάτι το πολύ σημαντικό: δεν χρειάζεται μια πόλη για να μείνει ως εξαιρετικά σημαντική στην Ιστορία να είναι πρωτεύουσα ενός ισχυρού κράτους. Κι έτσι ήταν η ιστορία αυτού του μοναδικού τύπου που λειτούργησε σαν χωνευτήρι πίστεων, παραδόσεων, δοξασιών και μυστικισμών σε βαθμό που την αποκάλεσαν Πομπηία της Ερήμου.
Η Δούρα Ευρωπός παρέμεινε σελευκιδική από το 303 π.Χ. μέχρι το 113 π.Χ. όταν την κατέκτησαν οι Πάρθοι, οι οποίοι την εκράτησαν μέχρι το 114 μ.Χ., όταν επελαύνοντας προς τα ανατολικά την κατέλαβε ο Τραϊανός, ο μόνος Ρωμαίος αυτοκράτορας που έφθασε στον μυχό του Περσικού Κόλπου και στα δυτικά παράλια της Κασπίας. Οι Πάρθοι ανακατέλαβαν την πόλη το 117 μ.Χ. και την διατήρησαν μέχρι το 165 μ.Χ. Τότε οι Ρωμαίοι την ανέκτησαν και την διατήρησαν, ως ‘Αποικία’ (Colonia) από το 211 μ.Χ., μέχρι την σασανιδική ιρανική κατάληψη του 256 μ.Χ. και καταστροφή της πόλης.
Έτσι, η Δούρα Ευρωπός υπήρχε πάντοτε μια πόλη ανάμεσα σε δυο κόσμους: του Σελευκίδες της Συρίας και τους Αρσακίδες του Ιράν πρώτα, και τους Ρωμαίους και τους Σασανίδες του Ιράν έπειτα. Με τους Ρωμαίους και Μακεδόνες κατοίκους της, η Δούρα Ευρωπός παρέμεινε το ανατολικώτερο σημείο όπου αρχαία ελληνικά και λατινικά ομιλούντο τον 3ο αιώνα στην Συρο-Μεσοποταμία.
Για την Δούρα Ευρωπό μπορούν να γραφούν εγκυκλοπαίδειες. Είναι ο χώρος όπου σώζονται η αρχαιότερη εκκλησία, η αρχαιότερη συναγωγή και το αρχαιότερο Μιθραίο δυτικά του Ιράν.
Δείτε το βίντεο:
Дура Эвропос: Многокультурный караванный город на берегу Евфрата: арамейцы, греки, римляне и иранцы
https://ok.ru/video/1581278431853
Περισσότερα:
Первоначально на месте Д.-Е. располагалась древнеассир. крепость. В 300-280 гг. до Р. Х. Селевк I Никатор основал там колонию македон. воинов, охранявших переправы через Евфрат на пути из 2 столиц гос-ва Селевкидов – Антиохии-на-Оронте и Селевкии-на-Тигре. Приблизительно после 113 г. до Р. Х. в составе Месопотамии Д.-Е. перешел под власть Парфии, став важным форпостом в Сирии. Население города к Iв. до Р. Х. было по преимуществу арамейским. В 116 г. Д.-Е. был оккупирован войсками рим. имп. Траяна, позже возвращен имп. Адрианом парфянам, в 165 г., во время парфянского похода имп. Луция Вера, завоеван римлянами и включен в состав рим. пров. Сирия, в 211 г. получил статус колонии. С рим. завоеванием Д.-Е. стал одним из форпостов в войнах с Парфией, его гарнизон был увеличен за счет войск, базировавшихся в Сев. Европе, было начато строительство оборонительных сооружений. С падением Парфии и усилением гос-ва Сасанидов город неоднократно переходил из рук в руки. В 256 или 257 г. крепость была разрушена войсками сасанидского царя Шапура I (сохр. следы разрушений, останки воинов, погибших в подстенных подкопах). В 260-273 гг. Д.-Е. входил в состав гос-ва Пальмира, позже стал местом поселений христ. отшельников, постепенно был поглощен пустыней.
В эпоху правления Селевкидов (возможно, раньше) город был окружен зубчатой стеной со сторожевыми башнями (сохр. остатки 26), разделен улицами на квадраты по античной Гипподамовой системе (судя по следам неоконченных строительных работ, первоначальный план не был осуществлен; основной план сохр. структуру эллинистического города). От главных Пальмирских ворот (17-16 гг. до Р. Х.) начиналась широкая улица, на к-рой находилась агора; по оси этой улицы в юго-вост. части города располагалась старая цитадель, основанная греками как стратегион (резиденция стратега), на северо-востоке – новая цитадель (времени Селевкидов, IIв. до Р. Х.; перестроена и достроена в парфянский период), у сев. оконечности города, у приречной стены,- резиденция начальника рим. гарнизона (после 227).
От парфянского времени в Д.-Е. сохранились руины цитадели и дворца, остатки жилых домов, руины храмов греч., местных вост. и синкретических греко-сир. и греко-иран. божеств: Баала-Бела, Артемиды, культ к-рой слился с культом иран. Нанайи (40-33 гг. до Р. Х., перестроен при парфянах из греч. храма, служил центром офиц. культа Д.-Е. в греч., парфянский и рим. периоды), сир. богини Атаргатис (31-2 гг. до Р. Х., к востоку от храма Артемиды-Нанайи, построен по сходному плану), Зевса Кириоса (Господа), Зевса Теоса (Бога) (114 г., к северу от кардо), Зевса Мегиста (Величайшего) (169 г., на месте древнего храма 95-70 гг. до Р. Х., имеет смешанные греко-парфянские черты), т. н. храма Пальмирских богов, или храма Гадде, посвященного 2 пальмирским божествам – Баалам (до 159, между храмом Атаргатис и агорой Д.-Е.), Адониса и др. Нек-рые из храмов были расписаны, в руинах обнаружены рельефы и статуи. К рим. времени относятся укрепления в военном квартале и возведенные на месте жилого квартала парфянского времени строения, предназначенные для гарнизона, занявшие 1/4 территории города, где располагались термы и храмы. В храмах Д.-Е. обнаружено множество вотивных рельефов, стилистически близких к пальмирским, при полном их отсутствии в погребальных комплексах.
Открытые в Д.-Е. жилые дома (по типу и архитектурному декору греч. или эллинизированные, рим. или отмеченные рим. влиянием – «дворец Лисия» с портиком на стороне террасы, обращенной к Евфрату; «дворец начальника пограничной стражи» в военном квартале) и многочисленные святилища имеют месопотамский облик – комплекс помещений вокруг главного двора, окруженного стеной. За стенами Д.-Е. расположены некрополи, представляющие собой подземные захоронения с неск. погребальными башнями.
В 256 г., видимо незадолго до осады армией Сасанидов, застроенный квартал шириной ок. 12-15 м, прилежащий к стене, высота к-рой составляла 10 м, был засыпан рим. солдатами битым кирпичом, благодаря чему до наст. времени сохранились храм Пальмирских богов, митреум (храм Митры), дом рим. типа с «домовой церковью», синагога (с 245).
Остатки крепости Д.-Е. были обнаружены 30 марта 1920 г., когда при рытье траншей брит. солдаты увидели росписи храма Пальмирских богов с изображением жрецов и римского легионера, приносящих жертвы богам. Эксперт археолог Дж. Г. Брестед, 1-м ознакомившийся с городищем, предположил, что оно известно по лит. источникам как Д.-Е. В 1922-1923 гг. раскопки Д.-Е. вела франц. экспедиция под рук. Ф. Кюмона (в публикации 1926 г. он подтвердил, что обнаруженный город является Д.-Е.), в 1928-1937 гг.- франко-амер. экспедиция под рук. М. И. Ростовцева из Йельского ун-та; раскопки были остановлены в связи с началом второй мировой войны. В сер. 80-х гг. раскопки возобновлены франко-сирийской экспедицией под рук. П. Лериша.
http://www.pravenc.ru/text/180593.html
Δείτε το βίντεο:
Дура Эвропос: Самый захватывающий мультикультурный караванный город в мире: арамейцы, греки, римляне и иранцы
https://vk.com/video434648441_456240370
Περισσότερα:
Ду́ра-Е́вропос [греч. Ϫοῦρα Εὔρωπος], древний город на берегу р. Евфрат, у одной из главных дорог, связывавших Дамаск с Месопотамией; в наст. время – городище близ дер. Эс-Салихия (Вост. Сирия); музей под открытым небом. Совр. название условно и образовано из слияния арам. duru – стена, крепость (название бытовало среди местного населения) и македон. топонима Europos(офиц. название в греко-рим. документах).
Памятники материальной культуры и эпиграфики, сохранившиеся в Д.-Е., доказывают, что в парфянский период его население было сирийским, арабским и иранским. Этническая картина усложнилась при Селевкидах с поселением греков и македонян, затем – с рим. завоеванием. Различные религии были принесены в Д.-Е. греками, рим. воинами (в основном германцами из Сев. Европы), арабами из Пальмирского оазиса, степными кочевниками, парфянами; население разделялось по вероисповеданию, о чем свидетельствуют надписи: в синагоге они выполнены на арам. языке, в «церкви» – на греческом.
http://www.pravenc.ru/text/180593.html
Δείτε το βίντεο:
Dura Europos: The World’s most Fascinating Multicultural Caravan City: Aramaeans, Greeks, Romans & Iranians
https://orientalgreeks.livejournal.com/1918.html
Περισσότερα:
Dura Europos (“Fort Europos”) is a ruined Hellenistic-Roman walled city built on cliff 90 meters above the banks of the Euphrates river. It is located near the village of Salhiyé, in today’s Syria. Destroyed by war and abandoned in the 3rd century AD, it lie hidden until its rediscovery in 1920. Excavations have revealed, among other important ruins, the oldest synaogogue and oldest church ever found. Due to its remarkable preservation and has sometimes been dubbed the “Pompeii of the Syrian Desert.”
Dura Europos was founded in 303 BC by the Seleucids (Alexander the Great’s successors) on the intersection of an east-west trade route and a north-south trade route along the Euphrates. The new city, named for the birthplace of Seleucus I Nicator, controlled the river crossing on the route between Antioch on the Orontes and Seleucia on the Tigris. Dura Europos was part of a network of military colonies intended to secure Seleucid control of the Middle Euphrates.
Dura was rebuilt as a great Hellenistic city in the 2nd century BC, with a rectangular grid of streets arranged around a large central agora, was formally laid out. Its location on a major crossroads made it a very cosmopolitan city: inscriptions in many languages have been found here and the religious buildings of pagans, Jews and Christians stand side by side.
Dura Europos later became a frontier fortress of the Parthian Empire and it was captured by the Romans in 165 AD. In the early 200s AD, the famed house-church and synagogue were built at Dura Europos. There was also a Mithraeum, a Temple of Bel and a Temple of Adonis in the multi-cultural city.
Dura Europos was abandoned after a Sassanian siege in 256-257. In a last-ditch attempt to save the city, the synagogue was filled in to make a fortress, thereby ensuring its preservation. The city eventually became covered in shifting sands and disappeared from sight.
Although the existence of Dura-Europos was long known through literary sources, it was not rediscovered until British troops under Captain Murphy made the first discovery during the Arab rebellion in the aftermath of World War I. On March 30, 1920, a soldier digging a trench uncovered beautifully preserved frescoes. The American archeologist James Henry Breasted, then at Baghdad, was alerted. Major excavations were carried out in the 1920s and 1930s by French and American teams.
The first excavations of the site, undertaken by Franz Cumont and published in 1922-23, identified the site as Dura-Europos and uncovered a temple before renewed hostilities in the area closed it to archaeology. Later, renewed campaigns directed by Michael Rostovtzeff funded by Yale University continued until 1937, when funds ran out with only part of the excavations published. World War II then interfered.
Since 1986 excavations have resumed. Not the least of the finds were astonishingly well-preserved arms and armour belonging to the Roman garrison at the time of the final Sassanian siege of 256. Finds included painted wooden shields and complete horse armours, preserved by the very finality of the destruction of the city that journalists have called “the Pompeii of the desert”.
The largely mud-brick architecture of Dura Europos does not compare to Palmyra visually, but the dramatic remains of the walls and siegeworks combined with precipitous views over the green valley of the Euphrates makes for a striking sight. And arguably, Dura surpasses Palmyra in historical and religious importance.
Dura-Europos was a cosmopolitan society: over a hundred parchment and papyrus fragments and many inscriptions have been discovered at the site, which include Greek, Latin, Palmyrenean, Hebrew, Hatrian, Safaitic, and Pahlavi.
Three of the covered homes in Dura Europos had been converted for use as religious buildings. One had become a Mithraeum, dedicated to the worship of the god Mithras, who was popular with Roman soldiers. Another had undergone structural modifications to become a Jewish synagogue. The third home had been converted to a Christian church. The synagogue and church are the oldest that have been found anywhere, and are also remarkable in that they were built very close to each other at virtually the same time.
The world’s oldest preserved Jewish synagogue in Dura-Europos has been dated by an Aramaic inscription to 244. It was preserved when it was filled with earth to strengthen the city’s fortifications against a Sassanian assault in 256. It was uncovered in 1935 by Clark Hopkins, who found that it contains a forecourt and house of assembly with frescoed walls depicting people and animals, and a Torah shrine in the western wall facing Jerusalem.
The synagogue’s painted walls and roof of baked-brick tiles were transported across the desert 300 miles away to Damascus, where it became the centrepiece of the National Museum built in 1934. Yale had to settle for a copy.
Dura-Europos also boasts the oldest known Christian church. It was dismantled and re-constructed at Yale University in the early 1930s, so there isn’t much to see at Dura-Europos but basic foundations.
The church occupied a typical Roman upper-class house centered around a columned courtyard with an open room (atrium). In the center of the courtyard was a pool (impluvium). At the opposite end from the entrance was a raised area (tablinum) containing a table and used by the family as a reception area and for ceremonial functions.
Scholars speculate that the congregation gathered around the pool, which was used for baptism. In the tablinum sat the bishop, who celebrated the Eucharist (communion) at the table. This arrangement provides a basis for the liturgical arrangement of later basilica churches.
The murals of the Dura Europos chuch were painted between 232 and 256 AD and are among the earliest examples of Christian art that survives today. The mural of the Healing of the Paralytic contains the earliest image of Jesus found anywhere.
In 1933, an important fragmentary text was unearthed at Dura Europos that contained a previously unknown Greek harmony of the gospels, dated to the late 2nd century. This has been important for early Christian studies, particular those of Tatian’s Diatessaron, a more well-known gospel harmony.
Excavations have also revealed the ruins of pagan temples dedicated to Greek, Roman and Palmyrene gods, including a Temple of Bel (a Semitic god) and a Temple of Adonis (a Greek god).
Preserved in the Temple of Adonis was a 2nd-century dedicatory inscription, which is now in the Louvre Museum. Other finds from Dura can be seen at the National Museum in Damascus and elsewhere.
http://www.sacred-destinations.com/syria/dura-europos
Δείτε το βίντεο:
Δούρα Ευρωπός: Το Μέγιστο Πολυπολιτισμικό Κέντρο της Ιστορίας – Αραμαίοι, Έλληνες, Ρωμαίοι, Ιρανοί
https://www.youtube.com/watch?v=b0CYNFhXdYE
Περισσότερα:
Η Δούρα Ευρωπός είναι αρχαία πόλη, στις όχθες του ποταμού Ευφράτη, στα σύνορα μεταξύ Μεσοποταμίας και Συρίας. Ιδρύθηκε, ως στρατιωτική αποικία, μετά το πέρας του Βαβυλωνιακού πολέμου (311-309 π.Χ.) από τον στρατηγό Νικάνορα (λογικά είναι το ίδιο πρόσωπο που ίδρυσε την Έδεσσα και την Αντιόχεια Μυγδονική) για λογαριασμό του κυρίου του Σελεύκου Α΄ Νικάτορος (358-281 π.Χ.), ενός εκ των βασιλικών φίλων του Μεγάλου Αλεξάνδρου. Η ονομασία Ευρωπός προέρχεται από την ομώνυμη πατρίδα του Σελεύκου στην Μακεδονία.
Το 253 ή 256 μ.Χ. καταστράφηκε από τους Πέρσες και σκεπάστηκε από την άμμο. Όταν, στις δεκαετίες 1920 – 1930, η αρχαιολογική σκαπάνη την επανέφερε στο φως ο Mikhail Rostovtzeff την είχε αποκαλέσει «Πομπηία της ερήμου». Η ανακάλυψή της έγινε τυχαία από το βρετανικά στρατεύματα το 1920.
https://el.wikipedia.org/wiki/Δούρα_Ευρωπός
Dura-Europos (Greek: Δοῦρα Εὐρωπός), also spelled Dura-Europus, was a Hellenistic, Parthian and Roman border city built on an escarpment 90 metres (300 feet) above the right bank of the Euphrates river. It is located near the village of Salhiyé, in today’s Syria. In 113 BC, Parthians conquered the city, and held it, with one brief Roman intermission (114 AD), until 165 AD. Under Parthian rule, it became an important provincial administrative center. The Romans decisively captured Dura-Europos in 165 AD and greatly enlarged it as their easternmost stronghold in Mesopotamia, until it was captured by the Sasanian Empire after a siege in 256–57 AD. Its population was deported, and after it was abandoned, it was covered by sand and mud and disappeared from sight.
Dura-Europos is extremely important for archaeological reasons. As it was abandoned after its conquest in 256–57 AD, nothing was built over it and no later building programs obscured the architectonic features of the ancient city. Its location on the edge of empires made for a co-mingling of cultural traditions, much of which was preserved under the city’s ruins. Some remarkable finds have been brought to light, including numerous temples, wall decorations, inscriptions, military equipment, tombs, and even dramatic evidence of the Sassanian siege.
https://en.wikipedia.org/wiki/Dura-Europos
Ду́ра-Эвропо́с (греч. Δοῦρα Εὐρωπός) — античный город на Евфрате (вблизи современного города Сальхиях в Сирии), существовавший примерно с 300 года до н. э. до 256 года. Получил известность в связи с археологическими находками и хорошо сохранившимися древними фресками. Дура на арамейском означает «крепость».
Город был основан царём Селевком IНикатором около 300 года до н. э. среди многих других и просуществовал более 550 лет. Примерно в 100 году до н. э. перешёл под власть Парфянского царства, а с 165 года — Римской империи. В римское время Дура-Европос был крупным торговым центром, и большинство археологических находок относятся к этому периоду времени. В 256 году захвачен войсками Сасанидов и заброшен.
Селевк, диадох Александра Македонского, выбрал для поселения своих солдат заброшенную ассирийскую крепость на дороге из Дамаска в Междуречье и дал ей имя «Дура». Римляне назвали город «Дура-Европос», потому что местная аристократия состояла из потомков македонцев, то есть они подчеркнули что город управляется «европейцами» из Македонии. Крепость стояла на высоком берегу среднего Евфрата, защищённая с трёх сторон крутыми обрывами, а четвёртая сторона, противоположная от реки и примыкающая к пустыне, была обнесена длинной прямой стеной с башнями. Размеры города составляют примерно 700 на 1000 м.
Город регулярно спланирован (прямо пересекающиеся улицы) в селевкидское время, к которому относятся агора, остатки храмов, цитадель. Со временем гражданское население стало превалировать, и крепость превратилась в захолустный городок, выросший вокруг рыночной площади. Однако население можно назвать гражданским лишь условно. В военное время земледельцы вставали в строй, образуя сословие так называемых клерухов. В социальном отношении жители делились по родам, как и в Македонии. Земля клерухам давалась в пожизненную аренду за их службу или службу их детей, оставаясь царской собственностью.
https://ru.wikipedia.org/wiki/Дура-Эвропос
———————————-
Περισσότερα:
Dura Europos, ruined city on the right bank of the Euphrates between Antioch and Seleucia on the Tigris, founded in 303 B.C.E. by Nicanor, a general of Seleucus I. It flourished under Parthian rule. The site is in modern Syria, on a plateau protected on the east by a citadel built on bluffs overlooking the river, on the north and south by wadis, and on the west by a strong rampart with powerful defensive towers. Its military function of the Greek period was abandoned under the Parthians, but at that time it was the administrative and economic center of the plain extending 100 km between the confluence of the Ḵābūr and Euphrates rivers and the Abū Kamāl gorge to the south.
I. Archaeology and History
Initial archeological exploration of the city took place in 1920-22, under the direction of Franz Cumont and the sponsorship of the Académie des Inscriptions et Belles-Lettres in Paris. From 1929 to 1937 Yale University and the Académie sponsored excavations under the initiative of M. I. Rostovtzeff, who published Dura-Europos and Its Art, a synthesis of the history of the town and of its civilization, formed from Greek, Semitic, and Iranian components. This work has served as the basis for all subsequent studies of the site. In fact, however, understanding of Dura Europos depended mainly on written materials (parchments, papyri, inscriptions, and grafitti; see ii, below), paintings, tombs, and portable objects (e.g., coins, bronzes, and lamps) from the excavations, and very little attention has been paid to the architectural remains. Although nearly a third of the town has been excavated, a large number of buildings have been published only summarily or not at all. It therefore became necessary to resume the work of publication, and for this reason the Mission Franco-Syrienne de Doura-Europos was formed in 1986 under the joint direction of the author and Assad Al-Mahmoud; the major objectives are to reexamine the archeological data, to make available the entire mass of documentation from previous excavations, as well as to save the monuments from destruction.
Dura Europos was brought into the Iranian cultural sphere after the Parthian conquest in about 113 B.C.E. (Bellinger; Welles). This domination lasted three centuries, interrupted by a Roman occupation in 115-17 C.E., during Trajan’s expedition to Ctesiphon. In 165 Dura was conquered by Avidius Cassius and became a stronghold in the Roman defensive system along the eastern frontier of the empire. Nevertheless, despite an impressive effort to reinforce its defenses, the town was unable to withstand the great offensive launched by the Sasanian Šāpūr I (240-70) in 256; it was taken after a bitter siege, and the population was deported, thus putting an end to the town’s existence.
The Parthian period
According to recent discoveries, Dura Europos, originally a fortress, was constituted as a city only in the late Hellenistic period and had been only sparsely populated throughout the Greek period. It was under the Parthians, however, that the city assumed its essential aspect, as revealed by the excavations, a configuration only partly modified by the Roman occupation, except for transformation of the northern sector into a Roman camp. Recent work by the Mission Franco-Syrienne has permitted some refinement of this picture; certain buildings that had formerly been attributed to the Parthians can now be dated to the Hellenistic period. For example, according to Armin von Gerkan, the cut-stone fortifications of Dura Europos had been built by the Parthians, fearful that the Greek wall of unbaked bricks would be insufficient against a Roman attack. Only the northern section of the original western wall survived, which he took as proof that the project had been rendered unnecessary by the peace concluded between the Parthians and Augustus in 20 B.C.E. (pp. 4-51). This conclusion was based more on probabilities extrapolated from the reports of ancient historians than on archeological discoveries and has been contradicted by the results of recent soundings and clearing of earlier trenches. It is now clear that it was the Greeks themselves who built the stone fortifications, in the second half of the 2nd century B.C.E., and that the use of mud bricks resulted from the imminent threat from the Parthians, which forced the builders to finish the wall with more easily obtained material (Leriche and Mahmoud, l990). Similarly, the reconstruction of the palace of the strategus and its extension to the north, as well as construction of the second palace in the citadel, which shows a number of similarities, had been attributed to the Parthian period, but recent excavations in the interior and at the base of the facade of the former building have revealed that it belongs to the 2nd century B.C.E., that is, the Greek period. In a recent study Susan Downey (1988) has also called into question the restoration of one palace with an ayvān, which was suggested in the Yale publications and would imply a Parthian construction.
The Parthian period thus appears to have been primarily a phase of expansion at Dura Europos, an expansion favored by abandonment of the town’s military function. All the space enclosed by the walls gradually became occupied, and the installation of new inhabitants with Semitic and Iranian names alongside descendants of the original Macedonian colonists contributed to an increase in the population (Welles et al.). In his celebrated Caravan Cities Rostovtzeff had argued that this prosperity could have resulted from the town’s position as a trading center and caravan halt, but this hypothesis has been abandoned, for nothing uncovered by the excavations has confirmed it. Instead, Dura Europos owed its development to its role as a regional capital, amply illustrated by the contents of inscriptions, parchments, and papyri.
In the Parthian period Greek institutions remained in place (Arnaud), and the property-zoning scheme established in the Hellenistic period was respected in new construction; that is, buildings were kept within the limits of pre-existing blocks 35 x 70 m laid out uniformly over the entire surface of the plateau, even to a large extent in the interior wadis. The only exceptions were the quarter of the town southeast of the citadel, which had apparently already been occupied before the division into lots, and a sector of the agora that had been invaded by domestic buildings. The ramparts were neglected: Domestic trash accumulated along the periphery, finally forming a mass so thick that it prevented access to certain towers on the western wall.
The architecture of the Parthian period was characterized by a progressive evolution of Greek concepts toward new formulas in which regional traditions, particularly those derived from Babylonia, played an increasing role. These innovations affected both religious and domestic buildings. No secular public building is known to have been built during the Parthian period, with the possible exception of a bath constructed of cut stone in the northeast sector of the town. The evolved Parthian forms generally persisted into the Roman period, except for buildings in the Roman camp in the northern third of the town, for example, the palace of the Dux Ripae and the praetorium.
The architecture of private dwellings varied in detail according to the wealth of the owner. The systematic layout of the Greek city, in which each house was supposed to cover one-eighth of a block (ca. 300 m2), was abandoned or modified through subdivision and consolidation resulting from sales or inheritance (Saliou). The smallest houses covered one quarter or even less of a Greek lot whereas other more luxurious examples covered up to half a block. But the organizing principle of the house remained fundamentally the same: The street door, often situated at a corner of the house, opened onto a corridor leading into a central courtyard, which provided access and light to the various rooms of the house. The principal room, the andrón, was usually situated on the south side, opening to the north, and was surrounded on all four walls by a masonry bench; it served as a reception room (Allara). Some houses incorporated columns, but gabled roofs disappeared in favor of terraces, rooms became irregular in shape, and several houses had second stories.
Religious architecture underwent a comparable evolution, traceable through numerous excavated buildings: the temples of Artemis Nanaïa II and Zeus Megistos II, the necropolis temple, and the temples of Artemis Azzanathkona, Zeus Kyrios, Atargatis, Bel, Aphlad, Zeus Theos, Gad, and Adonis. This architecture diverged more and more from the hypothetical Greek model, if in fact such a model had ever been introduced at Dura Europos (Downey, 1988, p. 176). All the temples of the Parthian period have the same basic plan, with variations in detail. A generally square temenos is enclosed by a blank wall; the naos stands at the back of the interior courtyard facing the entrance. Against the interior face of the enclosure wall are a series of rooms for service or secondary cults, usually built by donors. When the naos is set against the back wall of the temenos, a narrow space is left between them to provide a separation of the cella from the exterior world. The building is small, usually square in plan, and raised on a podium of two or three steps, with one or more altars in front. The interior is divided in two: the pronaos, which occupies the full width of the building and is sometimes furnished with tiers of benches on either side of the entrance, and the cella, usually flanked by two chapels or lateral sacristies. The cult image on the wall opposite the entrance, either mounted on a pedestal or painted directly on the surface. All that remains from the Greek tradition is the occasional presence of a columned facade in front of the temple or porticoes along the sides of the courtyard, as at the temple of Bel.
It is thus clear that at Dura Europos entirely original architectural formulas were perfected during the Parthian period, in both religious and domestic constructions; the Babylonian element predominated, though with a certain Greek dressing, but no unequivocal Iranian influence appears. The formula for religious buildings was followed in all temples, whatever the form of worship to which they were consecrated, Greek or Semitic.
The only Iranian cult known at Dura Europos was that of Mithra, which paradoxically had been introduced into the city by Roman troops in 168. The mithraeum, located near the western wall in the Roman camp, belongs to the type dedicated to the cult throughout the Roman world and has no features in common with the other religious buildings at Dura Europos, except that it stands on a podium. It appears to have been a single room of modest dimensions with a bench on each of the longer sides; above the central aisle there was a raised ceiling with a clerestory. At the end of the room was a niche containing two cultic bas-reliefs with an altar before them. The entire surface of the room was covered with painted decoration: scenes from the life of Mithra, representations of magi and the zodiac around the bas-reliefs in the niche, and mounted hunting scenes on the side walls.
Although Iranian influence is difficult to find in the architecture of Dura Europos, in figurative art it is much more pronounced. In fact, owing to landfill that preserved religious buildings along the western wall (see below), Dura has provided the main evidence of a decorative art that seems to have developed in Parthian domains, reflecting a synthesis of the traditions of the ancient Near East (linear drawing, two-dimensional forms, stiff poses) and the Hellenic world (the use of architectural decoration and friezes, types of dress). Furthermore, in religious settings, those most fully represented, the principle of “Parthian frontality” prevailed. This convention, according to which all figures, human or divine, face directly forward, with eyes fixed on the spectator, made its appearance at Dura very early, in the oldest painting, of the sacrifice of Conon, in the temple of Bel (probably 1st century C.E.). It persisted until the destruction of the city, as attested in the frescoes of the synagogue, dating from 245. It was equally apparent in sculpture and terra-cottas (except for a statue of Artemis with the tortoise, which comes from a Hellenistic center) and, for example, in two reliefs of the Gads of Dura and Palmyra. On the other hand, in frequent narrative scenes of combat and hunting on horseback, like those in the mithraeum, the horses and wild beasts are portrayed in a flying gallop, a characteristic that was to be developed in Sasanian art.
The siege of Dura Europos
The Sasanian siege of Dura Europos in 256 brought an end to the town’s existence and immobilized Šāpūr’s army for several months. The determined resistance put up by the inhabitants forced the assailants to adopt various siege tactics, which eventually resulted in conquest of the city; the defensive system, the mines, and the assault ramp were left in place after the deportation of the population, which permits modern investigators to gain an exact idea of the military techniques of the Sasanians and the Romans in the mid-3rd century.
It is not known where the Sasanians located their camp, but traces of their operations against the city wall still survive (du Mesnil du Buisson). To guard against the attack, which was clearly expected from the time that the Sasanian empire was established, the Romans had heightened and reinforced the external faces of the western and northern ramparts by masking them with thick layers of fill covered by a mud-brick glacis and thus burying the buildings along the inside of the wall. The Persians undermined towers 19 and 14 on the western wall in order to bring them down, but, owing to the filling and the glacis, the towers were not really destroyed. At the southeast corner of the town they built an assault ramp 40 m long and 10 m high against the wall to permit troops to enter; it consisted of a mass of fill packed between two walls of brick and paved with baked bricks, which made it possible to move a siege machine close to the wall. Two tunnels, each wide enough to permit several men to advance abreast, were dug near the body of the ramp. There is no surviving textual description of the siege of Dura Europos, but Ammianus Marcellinus’ account of the siege of Amida a century later, in which the same techniques were used, permits reconstruction of the operations at Dura; the main siege weapons were catapults, movable towers, and even elephants. Clearly the Sasanian armies had a sophisticated knowledge of siege techniques.
The discovery of the body of a Sasanian soldier in one of the trenches has also yielded precious information. He was equipped with a coat of mail, a sword ornamented with a jade disk of Central Asian type, and an iron helmet made in two halves with an iron crest running vertically down the center of the front, of clearly Mesopotamian and Iranian origin. This type of helmet served as a model for those adopted in the Roman empire in the 3rd century (James).
The chronology of the siege operations has given rise to a debate that is still far from having been resolved. The discovery of Pahlavi inscriptions on the frescoes of the synagogue does not prove that the town had first been occupied by the Sasanians during a campaign in 253, three years before the final siege. It is also improbable that a house near the triumphal arch on the main street, in which there was a fresco of Sasanian type showing a fight between cavalrymen, belongs to this putative first occupation. It seems now that this fresco, several ostraca in Pahlavi found in the palace of the Dux Ripae (Figure 30/13), and the tombs discovered in the town and along the river resulted from temporary installation of a small Persian detachment in the town after the victory of 256 (MacDonald; Leriche and Al Mahmoud, 1994).
Τις βιβλιογραφικές παραπομπές μπορείτε να βρείτε εδώ:
http://www.iranicaonline.org/articles/dura-europos
———————————————–
Γενικά:
http://www.tertullian.org/rpearse/mithras/display.php?page=cimrm34
https://www.thebyzantinelegacy.com/dura-mithraeum
https://sergeyurich.livejournal.com/809515.html
https://en.wikipedia.org/wiki/Dura-Europos
https://en.wikipedia.org/wiki/Dura-Europos_synagogue
https://ru.wikipedia.org/wiki/Дура-Эвропос
https://ru.wikipedia.org/wiki/Синагога_Дура-Европос
https://el.wikipedia.org/wiki/Δούρα_Ευρωπός
https://artgallery.yale.edu/online-feature/dura-europos-excavating-antiquity
http://media.artgallery.yale.edu/duraeuropos/dura.html
http://www.sacred-destinations.com/syria/dura-europos
http://www.pravenc.ru/text/180593.html
https://www.livius.org/articles/place/dura-europos/
https://artgallery.yale.edu/collections/objects/6746
http://users.stlcc.edu/mfuller/DuraMithras.html
https://www.cambridge.org/core/books/religion-society-and-culture-at-duraeuropos/mithraeum-of-duraeuropos/EC5B512F8931E969F185C033CB758FA2
—————————————–
Αρχική ανάρτηση του βίντεο:
Dura Europos – The Life, Death and Resurrection of an ancient city – Syria
I traveled to Dura Europos just before the outbreak of the Syrian civil war and were one of the last to see this magnificent site before it was destroyed.
Dura Europos was a Hellenistic, Parthian and Roman border city built on an escarpment above the Euphrates river in eastern Syria.
It was conquered in 114 AD and finally captured in 165 AD by the Romans (who greatly enlarged it as their easternmost stronghold in Mesopotamia) and destroyed after a Sassanian siege in 257 AD. After it was abandoned, it was covered by sand and mud and disappeared from sight.
Abandoned after its conquest in 256–7 AD, nothing was built over it and no later building programs obscured the architectonic features of the ancient city. Its location on the edge of empires made for a co-mingling of cultural traditions, much of which was preserved under the city’s ruins.
Some remarkable finds have been brought to light, including numerous temples, wall decorations, inscriptions, military equipment, tombs, and even dramatic evidence of the Sassanian siege during the Imperial Roman period which led to the site’s abandonment.
After it has been severely looted by the Islamic State in the ongoing Syrian Civil War, it was demolished by ISIS.
---------------------
Κατεβάστε το κείμενο σε Word doc.:
https://vk.com/doc429864789_625211299
https://www.docdroid.net/kyb9h2o/doura-efropos-to-teleio-protipo-polipolitismikotitas-docx
https://www.linkedin.com/posts/muhammad-shamsaddin-megalommatis-677982143_δούρα-ευρωπός-το-τέλειο-πρότυπο-πολυπολιτισμικότητας-activity-6880844641445400576-yo16/
Ισλαμική Ανδαλουσία: το Μυστήριο της Πτώσης ενός από τους Μεγαλύτερους Πολιτισμούς Όλων των Εποχών
Islamic Andalusia: the Mystery of the Fall of one of the Greatest Civilizations of All Time
ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”
Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 29η Νοεμβρίου 2019
Στο κείμενό του αυτό, ο κ. Μπαϋρακτάρης δημοσιεύει τμήματα μιας συζήτησης την οποία είχαμε στην συνέχεια μιάς διάλεξής μου σχετικά με την παρακμή και την πτώση δυναστειών και αυτοκρατοριών.
----------------------------------
https://greeksoftheorient.wordpress.com/2019/11/29/ισλαμική-ανδαλουσία-το-μυστήριο-της-π/ ===============
Οι Ρωμιοί της Ανατολής – Greeks of the Orient
Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία
“Πως και γιατί έπεσε η Ισλαμική Ανδαλουσία;” είχα ρωτήσει τον ανατολιστή και ισλαμολόγο φίλο μου, καθ. Μουχάμαντ Σαμσαντίν Μεγαλομμάτη.
“Διάρκεσε σχεδόν 800 χρόνια”, μου απάντησε και συνέχισε λέγοντας “και πριν κατακερματισθεί στις εξουσίες των πολλών τάιφα, χαρακτηρίστηκε από μια ακμή επί 300 χρόνια. Αυτό είναι ένα τεράστιο διάστημα. Ασυνήθιστο.
Η ακμή της Ρωμαϊκής Αυτοκρατορίας από τον Οκταβιανό μέχρι τον Ηλιογάβαλο και την κρίση του 3ου αιώνα διάρκεσε λιγώτερο.
Στην εποχή της εκχριστιανισμένης αυτοκρατορίας, τι είχε απομείνει από το κράτος του Μεγάλου Κωνσταντίνου στα χέρια του Ηράκλειου; Μια σκιά! Δεν βλέπεις πουθενά στην Ιστορία μια διαρκή ακμή η οποία να συντηρείται τόσο.
Η Νέα Αυτοκρατορία στην Αίγυπτο ξεκίνησε θεαματικά το 1550 στα χρόνια του Αχμοζέ. Και τι ήταν στα χρόνια του Ραμσή Β’; Μια σκιά!
Κι οι Σασανίδες που διήρκεσαν 400 και πλέον χρόνια στο Ιράν είχαν πολλά σκαμπανεβάσματα και μετά τα μέσα του 6ου αιώνα ήταν κι αυτοί μια σκιά του παλιού τους εαυτού.
Κι οι Οθωμανοί που είχαν μια αργή άνοδο, είχαν μια πολύ πιο σύντομη ακμή που ουσιαστικά τελείωσε ήδη το 1580.
Και στα νεώτερα χρόνια, η Αγγλία δεν συμπλήρωσε 300 χρόνια ακμής από τότε που απέκρουσε την Ισπανική Αρμάδα”
Στην διάρκεια μιας τεράστιας συζήτησης που είχα παλιότερα με τον κ. Μεγαλομμάτη και που ευελπιστώ να καταγράψω σταδιακά στο μέλλον έμαθα μερικά από τα πιο απίθανα μυστικά της Παγκόσμιας Ιστορίας.
Κι αυτό επειδή σήμερα οι πολλές συζητήσεις που γίνονται σχετικά με το θέμα χρησιμεύουν σαν προπέτασμα καπνού ώστε να αποκρύπτονται τα πιο ουσιαστικά σημεία της ιστορικής πραγματκότητας αναφορικά με την Ισλαμική Ανδαλουσία.
Για μια ακόμη φορά, το πιο σημαντικό στην Ιστορία δεν είναι το τι σώθηκε από την Ισλαμική Ανδαλουσία αλλά το τι χάθηκε (ή ‘αποσπάσθηκε’ από) εκεί. Όλοι μας ξέρουμε ότι η πτώση της Ισλαμικής Ανδαλουσίας σχετίζεται με την λεγόμενη ‘ανακάλυψη της Αμερικής’, με την λεγόμενη ‘Αναγέννηση’ και με το λεγόμενο ‘ηλιοκεντρικό σύστημα’.
Όμως πάνω σ’αυτά στηρίζεται ολόκληρος ο νεώτερος κόσμος με την επέκταση των Δυτικο-Ευρωπαίων, την αποικιοκρατία και την παγκόσμια κυριαρχία τους επί σχεδόν 500 χρόνια – κάτι που τώρα τελειώνει.
Όμως ελάχιστοι αντιλαμβάνονται πως συνδυάζονται τα γεγονότα αυτά.
Η πραγματικότητα είναι κρυμμένη πίσω από τρία καίρια σημεία:
1- Αν δεν έπεφτε η Ισλαμική Ανδαλουσία, δεν θα συνέβαινε ποτέ η λεγόμενη Αναγέννηση στην Ιταλία, επειδή η Αναγέννηση δεν είναι κυριολεκτικά μια ‘αναγέννηση’ αλλά μια τεράστια απάτη – εξαπάτηση της Ανθρωπότητας.
2- Αν δεν έπεφτε η Ισλαμική Ανδαλουσία, δεν θα ‘ανακαλυπτόταν’ η Αμερική, επειδή η Αμερική ήταν πάντοτε γνωστή.
3- Αν δεν έπεφτε η Ισλαμική Ανδαλουσία, δεν θα διεδίδετο ποτέ η ηλιοκεντρική πλάνη η οποία μόνη ωθεί την Ανθρωπότητα στην εξαφάνιση καθώς συμπαρασύρει τα πάντα στα διεστραμμένα και βέβηλα παραρτήματά της: τον λεγόμενο ανθρωπισμό (ή ουμανισμό), τον λεγόμενο κλασικισμό, τον λεγόμενο διαφωτισμό και όλα τα υπόλοιπα εκτρώματα του νεώτερου – τερατουργηματικού – κόσμου.
Κι αυτό ισχύει επειδή οι επιστήμονες της Ισλαμικής Ανδαλουσίας γνώριζαν και με ατράνταχτες αποδείξεις το πραγματικό σχήμα και της Γης και του Σύμπαντος.
Στο θέμα θα επανέλθω πολλές φορές με προσεχείς αναρτήσεις.
Δείτε το βίντεο:
Андалусия: одно из трех исламских лиц Европы – Andalusia: One of the Three Islamic Faces of Europe
https://ok.ru/video/1585715284589
Δείτε το βίντεο:
Andalusia: One of the Three Islamic Faces of Europe – Ανδαλουσία: Μία από τις Τρεις Ισλαμικές Όψεις της Ευρώπης
https://vk.com/video434648441_456240373
Δείτε το βίντεο:
Ανδαλουσία: Μία από τις Τρεις Ισλαμικές Όψεις της Ευρώπης – Андалусия: одно из трех исламских лиц Европы
Περισσότερα:
Πρώτα η Ισλαμική Ιβηρική Χερσόνησος, έπειτα η Ταταρική Ρωσσία, Ουκρανία κι Ανατολική Ευρώπη, κι ύστερα τα Οθωμανικά Βαλκάνια και Κεντρική Ευρώπη αποτελούν τις τρεις όψεις της Ισλαμικής Ευρώπης στην Ιστορία.
Πριν συμπληρωθούν 100 χρόνια από τον θάνατο του Μωάμεθ (632), ολόκληρη η ιβηρική χερσόνησος ήταν επικράτεια του ομεϋαδικού χαλιφάτου αλλά η Κεντρική και Νότια Αίγυπτος και πόλεις όπως το Ασιούτ, το Σοχάγκ, η Κένα, το Λούξορ (οι φαραωνικές Θήβες Αιγύπτου) και το Ασουάν ανήκαν στο χριστιανικό κράτος της Νοβατίας.
Όταν το 750 θεμελιώθηκε η Βαγδάτη των Αβασιδών, η Ομεϋαδική Ανδαλουσία παρέμεινε ανεξάρτητη και συνέχισε την δαμασκηνή παράδοση για αιώνες.
Ο μέσος άνθρωπος το αγνοεί ή σαστίζει ακούγοντάς το, αλλά ακόμη και 200 χρόνια μετά τον θάνατο του ιδρυτή του Ισλάμ, στη σημερινή Ισπανία και Πορτογαλία προσεύχονταν στον Αλλάχ, αλλά 300 χμ νότια από το Κάιρο, σε όλη την Άνω (: Νότια) Αίγυπτο και το Σουδάν, κατά μήκος της Κοιλάδας του Νείλου, προσεύχονταν στον Χριστό!
Η Ισλαμική Ανδαλουσία είχε στενές σχέσεις με τον υπόλοιπο ισλαμικό κόσμο και φιλόσοφοι, επιστήμονες, θεολόγοι, αλχημιστές, μύστες και καλλιτέχνες ταξίδευαν συχνά ανάμεσα στην Ιβηρική, την Μεσοποταμία, την Αίγυπτο, το Ιράν, την Υεμένη, την Κεντρική Ασία και την Ινδία, πολύ πριν ο Ιμπν Μπατούτα διασχίσει ανά τον κόσμο εκτάσεις περισσότερες από όσες ο Μάρκο Πόλο και διανύσει αποστάσεις μεγαλύτερες από όσες οποιοσδήποτε άλλος γνωστός άνθρωπος των προαναγεννησιακών χρόνων.
Έχουν γραφεί πολλά για την Ανδαλουσία αλλά φαίνεται ότι ποτέ δεν θα είναι αρκετά. Υπάρχουν πάντα κάποιες διαστάσεις που διαφεύγουν, κάποιες όψεις που παραμένουν σκοτεινές, και κάποιες πραγματικότητες που κρύβονται πίσω από τον τεράστιο όγκο των πληροφοριών.
Πως έζησαν για τόσους αιώνες ειρηνικά μουσουλμάνοι, χριστιανοί κι ιουδαίοι;
Πως η θρησκευτική και κοινωνική ανοχή έφθασε στο σημείο όπου να επιτρέπεται η πορνεία και να μην ενοχλεί η ομοφυλοφιλία σ’ ένα εμφανώς ισλαμικό κράτος;
Πως συγκεντρώθηκαν τόσο πολλοί επιστήμονες και φιλόσοφοι σ’ ένα μέρος ώστε η Ανδαλουσία να αποτελεί τον δυτικό αντικατοπτρισμό της Βαγδάτης και Τούρκοι κι Ιρανοί διανοητές να καταλήγουν τόσο μακριά για να βρουν απαντήσεις στα ερωτήματά τους;
Πως συγκεντρώθηκε τόσος πλούτος ώστε στα συντριβάνια των ανδαλουσιανών ανακτόρων να εκτοξεύεται στον αέρα – όχι νερό αλλά – υδράγυρος;
Και πως όλο αυτό το θαυμάσιο οικοδόμημα κατέρρευσε;
Και πως θα ήταν ο κόσμος σήμερα αν δεν κατέρρεε η Ισλαμική Ανδαλυσία;
Μερικά από τα τρομερώτερα ερωτήματα της Ανθρωπότητας θα απαντηθούν όταν κατανοήσουμε τους τόσο παράξενους αγνώστους μας: τους μουσουλμάνους της Ανδαλουσίας.
-------------------------------
Διαβάστε:
Мусульманская жемчужина Европы
Еще задолго до Ренессанса исламская Испания уже была государством, где процветало не только искусство, но и наука, торговля, поэзия, творчество. Здесь царили терпимость и благополучие. Мусульмане населяли Испанию около 700 лет. Какую роль сыграл ислам в испанской культуре, каково влияние арабского языка на испанский и кто такие мавры? Об этом читайте в нашем материале из серии «Ислам в Европе».
Ислам сыграл огромную роль в испанской культуре, а арабский язык оказал наибольшее влияние из всех европейских языков именно на испанский. Мавры, контролировавшие южную часть Испании, создали в Андалусии мусульманское государство Аль-Андалус, существовавшее с VII по XV век и достигшее высот в искусстве и торговле. В X веке в крупнейшем городе этого государства, Кордове, проживало 500 тысяч человек (к слову, в Париже население составляло 38 тысяч). На территории Аль-Андалус существовали десятки библиотек, в Кордове было построено 900 публичных бань, здесь впервые в Европе появилось уличное освещение.
Абд Аль-Рахман I – представитель династии халифов – достиг Испании в середине 700-х. Именно он и стал первым халифом Аль-Андалус («земля варваров») – мусульманской части Испании, которая заняла большую часть Пиренейского полуострова. Он также стал основателем династии правителей Андалусии, принадлежавших к царскому роду Омейядов и правивших в Андалусии более трехсот лет (Гролье, История Испании).
Вначале Аль-Андалус напоминала остальную запущенную и грязную Европу. Но в последующие двести лет мусульмане превратили ее в оплот культуры, искусства и торговли.
«Система орошения, заимствованная из Сирии и мусульманских стран превратила сухие равнины в изумительно плодородную почву. Прежде там росли пшеница и оливы. Мусульмане стали выращивать еще и гранаты, апельсины, лимоны, баклажаны, артишоки, тмин, кориандр, бананы, миндаль, хну, вайду, марену, шафран, сахарный тростник, хлопок, инжир, виноград, сливы, абрикосы и рис» (Берк, 1985, стр. 37).
К началу девятого века мусульманская Испания стала жемчужиной Европы со столицей Кордова. С образованием «великого халифата Кордова» Абд Аль-Рахманом III настало золотое время Аль-Андалус. Кордова на юге Испании стала интеллектуальным центром Европы.
«…В то время как Лондон был только крошечной деревней, которая «не могла похвастаться и одним уличным фонарем» (Дайджест, 1973, стр. 622), в Кордове «было полмиллиона жителей, 113 000 домов, 700 мечетей, 300 общественных бань по всему городу и его окраинам. Вымощенные улицы освещались по ночам» (Берк, 1985, стр. 38). В домах были прохладные балконы для жаркого лета и трубы с горячим воздухом для зимы. Дворы украшались садами с искусственными фонтанами» (Дайджест, 1973, стр. 622). «Бумага, остававшаяся загадкой для запада, была повсюду. Здесь были книжные магазины и более 17 библиотек» (Бурк, 1985, стр. 38).
Терпимость по отношению к другим вероисповеданиям была отличительной чертой этого богатого и утонченного общества. Остальная Европа тогда не ведала о таком качестве как толерантность. Однако в мусульманской Испании «тысячи христиан и иудеев жили в мире и гармонии под правлением мусульман».
«В 1013 большая библиотека Кордовы была уничтожена. Однако, оставаясь верными исламским традициям, новые правители позволили распределить книги и разослали ученых по главным городам небольших эмиратов» (Берк, 1985, стр. 40). Духовное творчество некогда великой Аль-Андалус было поделено между городами.
Выдавливание мавров из Испании завершилось в 1492 году, когда последний мусульманский правитель покинул Альгамбру. А возвращение ислама в страну, где отчетливо доминирует католицизм, началось лишь в XX веке, с принятием новой Конституции в 1978 году. После этого в 1980 году парламентом был принят закон о свободе вероисповедания, который давал возможность некатолическим религиозным сообществам законно действовать и развиваться на территории страны.
На сегодняшний день доля мусульман от населения Испании составляет всего около 2% (1.3 млн человек), из них лишь 400 тысяч имеют право принимать участие в выборах, отдавая свой голос за кандидата. Наибольшее число мусульман Испании – это марокканцы или потомки марокканцев, родившихся в Испании, и составляют 71% всех мусульман страны (около 800 тысяч человек). Большая часть – сунниты. Дальше идут выходцы из Сенегала, Алжира и Пакистана (около 5% или 50 тысяч человек). Интересно, что замыкает этот список Саудовская Аравия – около 500 человек.
И это при том, что государство долгое время активно вкладывало средства в развитие ислама в Испании, на деньги ее фондов была построена мечеть в Марбелье, в первую очередь для отдыхающих туристов из арабских стран. Начиная с 80х годов наибольший наплыв мусульманского населения произошел в рамках объединения семей. Но уже на рубеже XIX-XX веков наблюдался серьезный рост числа мусульман за счет высокого уровня рождаемости в исламской среде.
Основой развития мусульманских общин на законодательном уровне, помимо закона 1980-го года о свободе вероисповедания и Конституции страны, является соглашение 1992 года, подписанное между испанскими властями и представителями мусульманских, еврейских и протестантских общин. Данное соглашение было признано законом по решению Парламента. В соответствии с ним представители иных религий, помимо католической, наделялись равными с ней правами: возможностями преподавания в государственных школах, казармах, тюрьмах, больницах. Однако, как отмечают исламские источники, данное соглашение не приведено в действие, и испанские власти по-прежнему покровительствуют лишь католической религии.
Оценивая современную ситуацию с исламом в Испании, стоит отметить, что наиболее активная и образованная часть испанских мусульман – это новообращенные, которых насчитывается около 20 тысяч человек и составляют половину мусульманских организаций в стране.
Статистические данные свидетельствуют о неравномерном распределении мусульманского населения в Испании. Большинство мусульман проживают в Каталонии, в особенности в Барселоне. Значительное число их живет в Андалусии. Отдельно стоит упомянуть города Сеута и Мелилья. Это испанские полуанклавы, географически находящиеся в Марокко, включенные Мадридом в состав своих провинций (Сеута в Кадис, Мелилья в Малагу).
В этих городах более половины населения – мусульмане, и вопросы, связанные, с ношением мусульманками хиджаба, как правило, не обсуждаются в отношении этих городов. Благодаря своему местоположению, эти города очень важны для контроля незаконной иммиграции и для взаимодействия с властями Марокко по предотвращению проникновения террористов на испанскую территорию. На сегодняшний день ситуация в городах вполне спокойна.
В книге, изданной Арабским Домом при министерстве иммиграции, говорится, что крупнейшая мусульманская община на территории Испании – 300 тысяч человек – проживает в провинции Каталония. Провинция Андалусия, что на юге страны, стала домом для 120 тысяч мусульман, за ней следует Мадрид, в котором проживают 80 тысяч.
В Испании около 450 мечетей и молельных залов, из них лишь 13 крупных мечетей и исламских центров.
https://islam-today.ru/islam_v_mire/ostalnoj-mir/musulmanskaa-zemcuzina-evropy/
---------------------------
Почему пала Андалусия?
Мухаммад Султанов
Что послужило причиной падения Андалусии? И какие уроки мы можем извлечь из истории Андалусии?
В Андалусии Ислам распространился после её завоевания омейядами в 92 году по хиджре. С этого времени мусульмане оставались в Андалусии в течение восьми веков. Всё это время в этом регионе было одно или несколько мусульманских государств.
Во времена правления Абдурахмана Ад-Дахиля созданное им в Андалусии омейядское государство прославилось многочисленными учёными, развитием культуры и литературы, а также сильной армией и техническим прогрессом. В те времена жители Андалусии жили в спокойствии и достатке.
Дети богатых людей Европы приезжали на учёбу в школы и университеты Андалусии. А когда они возвращались на родину, то хвалились тем, что обучались у арабских мусульманских преподавателей. Они намеренно использовали в речи арабские слова, чтобы подчеркнуть свою культуру и образованность.
Короли небольших христианских государств, которые в то время были расположены на севере современной Испании, прибегали к помощи мусульманских хакимов для решения возникших между ними разногласий. И королям приходилось смиренно соглашаться с вынесенными этими судьями решениями. Иногда приходилось использовать мусульманскую армию для принуждения одной из сторон к исполнению решений. Точно так же власти мусульманской Андалусии могли сменить правителя или всю правящую верхушку того или иного христианского государства на севере Испании.
В дальнейшем мусульманское государство в Андалусии ослабло, вследствие чего влияние мусульман в Европе сошло на нет. Со временем территория этой страны уменьшилась так, что всё мусульманское государство в Андалусии было представлено одним городом – Гранадой.
А в 1492 году пала и Гранада, когда последний правитель мусульманского государства в Андалусии Абдуллах Ас-Сагир подписал договор о капитуляции и сдаче города двум европейским королям – Фердинанду и Изабелле.
С этого момента с существованием мусульманского государства в Андалусии было покончено. Фердинанд и Изабелла сумели закончить дело, к которому уже несколько раз безуспешно приступали их предшественники.
Однако самым важным является вопрос, почему всё-таки пала Андалусия, и с присутствием мусульман на этих землях было покончено после того славного периода расцвета? Далее мы попытаемся коротко ответить на этот вопрос и перечислим основные причины падения мусульманского государства в Андалусии.
1. Отклонение от пути шариата и несоблюдение предписаний истинной религии Аллаха.
Несмотря на строгий запрет в Исламе, в Андалусии было распространено распитие алкогольных напитков, и за это не было предусмотрено никакого наказания. Правители часто проводили своё время в обществе певцов и певиц.
Дело доходило до того, что правители строили певцам большие особняки рядом со своими дворцами, открывали школы, где обучали детей пению и музыке. И это в тот период, когда один за другим пали города Андалусии, мужское население уничтожалось, а женщин брали в плен.
2. Роскошь.
Правители, представители знати и власти купались в роскоши. Они так много тратили на одежду, еду и жилье, что напрочь забыли о защите своей чести, достоинства и родины.
Вследствие этого положение мусульман перед врагами оказалось унизительным. Известный исламский историк Ибн Халдун подчёркивает, что главной причиной падения Андалусии была именно роскошь. Потому что роскошь приводит к чрезмерной любви к мирским благам и жизни и отвращает от любви к родине. Тот, кто сильно любит свою жизнь, не защищают свою родину, религию, честь и достоинство. Такой человек непременно потеряет свою родину, и его государство падёт.
Передаётся, что Король Испании Альфонсо сказал послу Ибн ʻАббада: «Как я могу оставить этих людей в покое, когда каждый из них берёт себе прозвище известных халифов, правителей, эмиров: Аль-Муʻтазид, Аль-Муʻтамад, Аль-Муʻтасим, Аль-Мутваккиль, Аль-Мустаʻин, Аль-Маъмун и Аль-Амин, но ни один из них не вытащит меч даже для того, чтобы отогнать от себя муху. И я уже не говорю о том, как они притесняют свой народ и обижают подданных. Они все погрязли в грехах и всецело отдались празднествам и песнопениям».
Также передаётся, что однажды, когда визирь зашёл к одному из правителей Тайфов (от араб. طائفة «таифа», множ. — طوائف «таваиф» – историко-географическое название мусульманских эмиратов, явившихся продуктом феодальной раздробленности, поразившей некогда могущественный Кордовский халифат к 1031 году).
Визирь нашёл его разгневанным и опечаленным. Визир подумал, что он опечален из-за событий в соседнем мусульманском государстве, на которое напала армия одного из европейских королей.
Но правитель сказал визирю: «Не это меня разгневало, а другое. Инженер, которому поручено строительство моего дворца, не следует моим указаниям».
3. Дружественные отношения с врагами мусульман и хорошее мнение о них.
Правители Андалусии в эпоху Тайфов поддерживали дружественные отношения с европейскими королями.
Практически все мусульманские правители заключили с ними мирные договоры, обращались к ним очень вежливо и учтиво.
Более того, мусульманские правители прибегали к их помощи друг против друга. Примеров этому можно привести очень много.
Один из правителей Тайфов Ибн Зайн Хисам Ад-Давля повёз дорогие подарки королю Испании Альфонсо, чтобы поздравить его с завоеванием Толедо (мусульманского города). За это Альфонсо отблагодарил его «ценным» подарком – обезьянкой.
На самом деле это было унижением для Хисама Ад-Давля, но он сам посчитал это знаком большого почтения к нему со стороны короля Испании.
4. Междоусобицы мусульман.
В Андалусию эта болезнь проникла в ранний период становления мусульманского государства на Иберийском полуострове.
В начале арабы враждовали с берберами, потом вспыхнула война между кайситами (мааддитами) и йеменцами (кальбитами) и т. д.
Родственники и даже родные братья воевали друг с другом ради трона и государственных должностей. Такие кровопролитные междоусобицы ослабили позиции мусульман в Андалусии.
Во внутренних междоусобных конфликтах и войнах мусульмане Андалусии потеряли намного больше людей, чем во время завоевания самой Андалусии и в войнах против всех внешних врагов, вместе взятых.
А если проанализировать причины возникновения тех или иных конфликтов, то можно понять, что в большинстве случаев они возникали из-за пустяков.
Например, в 207 году по хиджре во времена правления Абдуррахмана Аль-Авсата вспыхнула война между кайситами и йеменцами.
Поводом для возникновения этого конфликта было то, что некий кайсит отнял у садовника-йеменца оросительное колесо, а йеменец его убил.
Этот конфликт превратился в большую смуту с человеческими жертвами, которая продолжалась около семи лет и унесла жизни тысяч мусульман.
5. Воздержание учёных от призыва.
Многие учёные были отвлечены от повеления творить одобряемое и порицания запретного исследованием и обсуждением вопросов хиляфа (разногласий).
Некоторые же из них закрывали глаза на недостатки правителей и даже хвалили их. Вместо того, чтобы призвать народ бороться за свою родину и религию, эти учёные призывали людей покинуть Андалусию.
В этой статье мы рассказали только о некоторых факторах, ставших основными причинами падения мощного мусульманского государства в Андалусии.
Пусть история станет уроком для тех, кто желает сохранить свою родину, религию, честь и достоинство.
http://islamdag.ru/istoriya/49726
---------------------------
Андалусия – вчера, сегодня, завтра
О те, которые за морем живут в спокойствии
И у кого на их родине величие и власть!
Имеете ли вести от жителей Андалусии…
Вчера они были царями в своих дворцах,
А сегодня они рабы в странах неверия.
Салих ар-Ронди (ум.в1285 г.)
Андалусия – самая южная провинция Испании. В ней собрано очень многое из того, что человек только способен себе вообразить. Какой она была и что ждет её в будущем?
На территории Андалусии находят следы проживания человека ещё эпохи неолита, однако – первые письменные свидетельства о быте и культуре её народов записаны финикийцами и древними греками. Уже во втором тысячелетии до нашей эры здесь возникло сильное государство. Чуть позднее территория входит в Карфагенскую империю, а после её падения – в Римскую.
Земля Андалусии в это время дала миру римского императора Траяна, философа Луция Аннея Сенеку младшего, оратора Луция Аннея Сенеку старшего, поэта Марка Аннея Лукана и многих других.
В V веке нашей эры через Андалусию прошло племя вандалов, путь которого лежал в Северную Африку, затем территория перешла под власть вестготов. Эти годы в истории края связаны с именами святых Исидора Севильского и Ерминингельда Готфского, сыгравших важную роль в искоренении арианства и распространении христианства на территории Испании. В середине VI века нашей эры Андалусия входит в состав Византийской империи.
В 711 году закончилась эра вестготов в Испании.
Семитысячная армия Тарика ибн Зияда переправляется через Гибралтар (современное название происходит от искажённого арабского Джабаль-Тарик, «гора Тарика») и устанавливает власть Омеядского халифата на её территории (за исключением Астурии). К началу арабского прихода между вестготскими племенами полыхало пламя междоусобной войны: страна рушилась в бездну экономического и политического кризиса.
Мирное присоединение территорий достигалось дипломатическим путём с правителями отдельных областей и городов, которые в обмен за признание себя подданными халифа сохраняли не только земли и имущество, но и возможность по-прежнему исповедовать христианство. Веротерпимость арабов, в отличие от грубости и нетерпимости вестготов, привлекла симпатии коренного населения.
Население стало переходить в Ислам практически с самого начала арабского пришествия. Торговцы и ремесленники, крестьяне и рабы (даже иноземцы из их числа, захваченные вестготами) принимали новую веру. Даже многие вестготские аристократы предпочитали Ислам прежней религии.
Арабский период оказал огромное влияние на культуру и уклад жизни Андалусии, да в общем-то и всего Иберийского полуострова, поскольку территория современной Португалии тоже находилась под властью мусульман. Само название Португалии происходит от Порту-кале (первое слово – романское «порт», а второе восходит к арабскому «кала» – «замок», «цитадель»). Созданный в итоге Кордовский халифат стал одним из крупнейших экономических и культурных центров Европы.
Большинство населения в этот период знает как минимум два языка – романский и арабский. Для мусульманского аль-Андалуса были характерны терпимость к иноверцам, к культурному обмену с ними. Христиане могли занимать любые должности и, постоянно общаясь с мусульманами в повседневной жизни, способствовали обогащению страны, большей гибкости управления ею.
Ведётся активное строительство, самые примечательные здания до сих пор привлекают туристов со всего мира – это мечеть в Кордове, дворец Альгамбра в Гранаде и башня Хиральда в Севилье.
Что знаменательно – первый университет в Андалусии был основан мусульманами, а именно султаном Юсуфом I в 1346 году в Гранаде. Программа обучения студентов была разнообразна и включала в себя не только традиционную теологию, но и юриспруденцию, медицину, астрономию, логику, математику, геометрию и механику. Сейчас это университетское здание сохранилось и вошло в комплекс зданий университета Гранады под названием «дворец Мадраза».
Однако ослабление центральной мусульманской власти и укрепление союза христианских правителей привело к падению Гранадского эмирата (последнего исламского государства в Испании) в 1492-м и положило конец мусульманскому владычеству на Пиренейском полуострове.
Стоит отметить, что был заключён договор о свободе вероисповедания между султаном Боадбиломи Фердинандом II и Изабеллой I.
Именно поэтому многие мусульмане остаются в Испании даже после реконкисты. Однако уже в 1502 году договор предаётся забвению и начинаются преследования мусульман.
А уже через столетие все мусульмане Испании оказываются либо изгнанными с территории страны, либо обращёнными в католичество.
Испания постепенно теряет лидирующее положение в мире, уступая Франции и Англии. Заокеанские владения также отделяются, и перекрывается постоянный источник дохода.
А Андалусия становится испанской провинцией с арабскими корнями.
В настоящее время в Андалусии постоянно проживает более 8 млн жителей.
Традиционно – это сельскохозяйственная провинция (несмотря на то, что уровень урбанизации довольно высок), но в последнее время большую роль стал играть сектор туризма.
Оставило ли богатое арабское прошлое этой провинции отпечаток на настоящем? Безусловно.
Согласно мнению современного исламоведа Монтгомери Уотта из Шотландии, «непредубеждённому взгляду видно, что сегодняшние художники и ремесленники Испании до сих пор черпают вдохновение в мусульманских источниках».
Он прямо говорит о «симбиозе, возникшем в результате освоения христианскими королевствами значительной части материальной и духовной культуры Аль-Андалуса».
Многие произведения таких выдающихся испанских писателей, как БласкоИбаньес, Федерико Гарсия Лорка, Хуан Гойтисоло, ясно говорят о безоговорочности включения арабо-андалусского элемента в национальную культуру и психологию испанцев.
Основной язык Андалусии – андалузский диалект испанского языка, который появился уже во времена католицизма в Испании, после кастильского завоевания.
Он очень сильно обогащен заимствованиями из арабского и романского языков. Хотя и собственно литературный испанский включает в себя очень много арабизмов (не менее 4000 слов современного испанского заимствованы из арабского или произошли от арабских корней), собственно как и португальский.
Андалусская кухня – это история региона в цвете, аромате и вкусе. Многое в ней было заимствовано у мавританской кухни со времён Аль-Андалуса, в том числе и стиль сервировки стола и подачи блюд.
Несмотря на то, что на гербе провинции изображён Геркулес (как персонаж римской мифологии), сам герб и флаг Андалусии выдержаны в бело-зеленом цвете Ислама.
Основные элементы архитектуры, даже современной, во многом заимствованы из арабской культуры: плоские крыши домов, внутренние дворы с зелёными насаждениями, фонтанами, бассейнами и каскадами.
Фламенко, безусловно, является самым известным из всех музыкальных и танцевальных жанров, история которых неразрывно связана с Андалусией. Термин «фламенко», появившийся в XVIII веке, охватывает стили пения, гитарной музыки и танца.
Появление фламенко обусловлено культурной спецификой Андалусии – на его формирование на разных этапах оказывали влияние традиционные исполнительские искусства испанцев, арабов, цыган и сефардов.
Современная Андалусия – это результат смешения культур, которая постепенно начинает поворачиваться обратно в сторону полумесяца.
На настоящий момент число мусульман в Испании более 2 млн (большинство из них проживает в Андалусии), и оно продолжает расти не только за счёт мигрантов из мусульманских стран, но и за счёт местного населения, начинающего возвращаться в веру своих предков.
В 2003 году в Гранаде была открыта первая с момента реконкисты мечеть и при ней действует не только медресе, но и Центр исламских исследований.
И вполне возможно, что в условиях современного кризиса оптимальный выход из него у Испании – в возрождении экономических и культурных традиций Ислама, ведь когда-то это всё было и очень хорошо срабатывало на благо государства.
Ведь как писал знаменитый прозаик Вашингтон Ирвинг о правлении мусульман в Андалусии: «Мусульмане принялись учреждать в Испании правление мирное и надёжное.
Отвага завоевателей равнялась их незлобивости; в том и другом они до поры превосходили покорённых.
Они утверждали власть на основе мудрых и справедливых законов, прилежно насаждали науки и искусства, способствовали развитию земледелия, ремёсел и торговле.
Со временем царство их расцвело на зависть христианским державам».
http://islam.ru/content/history/30990
=====================
Γενικά:
https://ru.wikipedia.org/wiki/Аль-Андалус
https://themuslimtimes.info/2019/11/29/prof-john-makdisi-traces-the-islamic-origins-of-the-common-law-2/
https://themuslimtimes.info/2011/12/11/islamic-contributions-to-medieval-europe/
https://en.wikipedia.org/wiki/Al-Andalus
https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/islam-islam-andalusia
http://www.cyberistan.org/islamic/andalusia.html
http://islam.ru/en/content/story/andalusia-return-islam-europe
https://en.wikipedia.org/wiki/Ibn_Arabi_and_theoretical_mysticism
http://arabistas.com/mystics-al-andalus/
https://en.wikipedia.org/wiki/Early_Islamic_philosophy
https://en.wikipedia.org/wiki/Golden_age_of_Jewish_culture_in_Spain
============================
Κατεβάστε το κείμενο σε Word doc.:
https://vk.com/doc429864789_625117744
https://www.docdroid.net/DRoMPoy/islamiki-andaloysia-to-mistirio-tis-ptwsis-enos-apo-toys-meghalyteroys-politismous-docx
https://www.linkedin.com/posts/muhammad-shamsaddin-megalommatis-677982143_ισλαμική-ανδαλουσία-το-μυστήριο-της-πτώσης-activity-6880482748507688960-RocJ/
Ισπαχάν: η Αυτοκρατορική Πρωτεύουσα των Σαφεβιδών (:των Σούφι Σάχηδων) που είναι ο Μισός Κόσμος
Esfahan: the Imperial Capital of Safavid dynasty (: the Sufi Shahs) which is already "Half the World"
ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”
Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 22α Ιουνίου 2019.
Στο κείμενό του αυτό, ο κ. Μπαϋρακτάρης παρουσιάζει τμήμα ομιλίας μου στην Νουρ-σουλτάν (πρώην Αστανά) του Καζακστάν τον Δεκέμβριο του 2018 με θέμα τις μεγάλες αυτοκρατορικές πρωτεύουσες της Ασίας και της Αφρικής, καθώς και την εμφανή κατωτερότητα και αθλιότητα των δυτικο-ευρωπαϊκών πρωτευουσών αποικιοκρατικών χωρών.
--------------------------------
https://greeksoftheorient.wordpress.com/2019/06/22/ισπαχάν-η-αυτοκρατορική-πρωτεύουσα-τ/ ===============
Οι Ρωμιοί της Ανατολής – Greeks of the Orient
Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία
Όπως και στην περίπτωση της Σαμαρκάνδης, δεν υπάρχει καμμιά ευρωπαϊκή πόλη πλην της Σταμπούλ που να μπορεί να αντιπαραβληθεί με το Εσφαχάν σε αυτοκρατορικό μεγαλείο.
Μαζί με τις προαναφερμένες δύο πρωτεύουσες, καθώς και την Σαχ Τζαχάν Αμπάντ (το λεγόμενο Παλαιό Δελχί), πρωτεύουσα των Μογγόλων αυτοκρατόρων (Γκορκανιάν) της Ινδίας, και το Πεκίνο, το Εσφαχάν είναι μία από τις πέντε μεγαλύτερες και πιο εντυπωσιακές αυτοκρατορικές πόλεις και τις πέντε πιο σημαντικές πρωτεύουσες του Παγκόσμιου Πολιτισμού και της Παγκόσμιας Ιστορίας των τελευταίων δύο χιλιετιών.
Οι Ιρανοί το λένε πιο λακωνικά κι έχουν δίκιο: το Εσφαχάν είναι ο Μισός Κόσμος. Όλη η υπόλοιπη επιφάνεια της γης είναι το υπόλοιπο μισό του κόσμου.
—————————————————-
Το Τζαμί του Σάχη, Εσφαχάν
Το Τζαμί του Σεΐχη Λουτφολλάχ, Εσφαχάν
Ανακτορικό Περίπτερο Αλί Καπού, Εσφαχάν
Ανάκτορο των Σαράντα Κιόνων (Τσεέλ Σοτούν), Εσφαχάν
Ανάκτορο των Οκτώ Παραδείσων (Χαστ Μπεχέστ), Εσφαχάν
——————————————————————-
Δείτε το βίντεο:
Исфахан: имперская столица сефевидов (суфийской династии Ирана) – половина мира
https://www.ok.ru/video/1416652720749
Isfahan: the Imperial Capital of the Safavid (: Sufi) Dynasty of Iran is Half of the World
https://vk.com/video434648441_456240217
Ισπαχάν: η Πρωτεύουσα των Σαφεβιδών (της Δυναστείας των Σούφι) είναι ο Μισός Κόσμος
Περισσότερα:
Στα περσικά (φαρσί) λένε “Εσφαχάν νασφ-ε Τζαχάν”, δηλαδή ότι το Ισπαχάν είναι ο μισός κόσμος. Γνωστή ως Ασπάδανα στα αρχαία ελληνικά, το Ισπαχάν ήταν μια μικρή πόλη στα αχαιαμενιδικά (550-330), αρσακιδικά (250 π.Χ. – 224 μ.Χ.) και στα σασανιδικά (224-651) χρόνια. Όταν με την ισλαμική κατάκτηση (636-642-651), το Ισπαχάν έγινε πρωτεύουσα της χαλιφατικής επαρχίας Τζεμπάλ (: βουνά) που περιλάμβανε την οροσειρά του Ζάγρου και το δυτικό ιρανικό οροπέδιο, άρχισε μία ανέλιξη που κορυφώθηκε στα σαφεβιδικά (1501-1736) χρόνια.
Το Εσφαχάν, όπως λέγεται στα περσικά, είναι μια από τις πιο εντυπωσιακές αυτοκρατορικές πρωτεύουσες του κόσμου. Επίκεντρο της σαφεβιδικής πρωτεύουσας ήταν η τεράστια πλατεία Νακς-ε Τζαχάν (εικόνα του κόσμου), όπου από το αυτοκρατορικό περίπτερο Αλί Καπού ο σάχης παρακολουθούσε τους αγώνες πόλο που λάμβαναν χώρα. Εκεί βρίσκονται και δυο από τα ωραιότερα τζαμιά του κόσμου: το Τζαμί του Σεΐχη Λουτφολάχ και το Τζαμί του Σάχη (σήμερα: ‘ταμί του ιμάμη’).
Για τους Ιρανούς από τα πρώιμα αχαιμενιδικά χρόνια ‘κήπος’ σήμαινε ‘παράδεισος’ κι όλοι οι σάχηδες των προϊσλαμικών και των ισλαμικών χρόνων οργάνωσαν εντυπωσιακούς κήπους κι έκτισαν ανάκτορα μέσα σε κήπους με λίμνες. Το ανάκτορο Τσεέλ Σοτούν (των σαράντα κιόνων) και το ανάκτορο Χαστ Μπεχέστ (των οκτώ παραδείσων) είναι τα πιο εντυπωσιακά από όσα σώζονται.
Περισσότερα: https://en.wikipedia.org/wiki/Isfahan
https://en.wikipedia.org/wiki/Naqsh-e_Jahan_Square
https://en.wikipedia.org/wiki/%C4%80l%C4%AB_Q%C4%81p%C5%AB
https://en.wikipedia.org/wiki/Chehel_Sotoun
https://en.wikipedia.org/wiki/Hasht_Behesht
https://en.wikipedia.org/wiki/Sheikh_Lotfollah_Mosque
https://en.wikipedia.org/wiki/Shah_Mosque
https://en.wikipedia.org/wiki/Safavid_dynasty
https://ru.wikipedia.org/wiki/Исфахан
https://el.wikipedia.org/wiki/Ισφαχάν
————————————————–
Διαβάστε:
Isfahan (اصفهان), ancient province and old city in central Iran (Middle Pers. “Spahān,” New Pers. “Eṣfahān”). Isfahan city has served as one of the most important urban centers on the Iranian Plateau since ancient times and has gained, over centuries of urbanization, many significant monuments; a number of Isfahan’s monuments have been designated by UNESCO as world heritage sites. Isfahan city, the capital of Isfahan Province, is located about 420 km south of Tehran, and is Persia’s third largest city (after Tehran and Mashad) with a population of over 1.4 million in 2004.
http://www.iranicaonline.org/articles/isfahan
Isfahan v. Local Historiography
Isfahan is exceptional in the number and variety of works of local historiography; no other Persian city has attracted nearly as many such works. These works were written predominantly in two periods: the pre-Mongol (and in particular the pre-Saljuq) period and the 19th century; works written in the 20th century will not be dealt with extensively here. Works of local historiography about Isfahan can be classified into two distinct literary genres: the biographical dictionary and the adab-oriented local history.
Biographical dictionaries. Biographical dictionaries of local perspective were written for a large number of Persian cities in the pre-Mongol period, but only a fraction of them are extant in either the original Arabic or Persian renderings. Two biographical dictionaries about scholars from Isfahan, both written in Arabic, have come down to us. The earlier of these two, the Ṭabaqāt al-moḥaddeṯin be-Eṣfahān wa’l-wāredin ʿalayhā, by Abu’l-Šayḵ ʿAbd-Allāh b. Moḥammad (274-369/887-979), was probably written in the 350s/960s, since the latest dates mentioned do not relate to events far beyond 350 (ed. Baluši, IV, p. 230, dated 353).
The mention of dates as late as that seems to be exceptional, so they could have been added during the final stages of the process of completing the work. The second work of this genre is Ḏekr akbār Eṣfahān by the Hadith transmitter and historian Abu Noʿaym Eṣfahāni (q.v.; d. 430/1038). The latest dates in this work suggest that it was completed in the 410s/1020s.
Abu’l-Šayḵ was not necessarily the first author from Isfahan to write a biographical dictionary about the scholars who lived in, or had come to, his hometown. Among the many sources he quotes, the Hanbalite scholar Ebn Manda (d. 301/913-14) is the most prominent. On the basis of this and other later sources, it is almost certain that Ebn Manda wrote such a work. It seems that it was still known in the immediate pre-Mongol period, since the author of an analogous work on the scholars of Qazvin was apparently able to use it then (Rāfeʿi, I, p. 2).
Moreover, Abu’l-Šayḵ frequently mentions men who wrote their mašyaḵa (list of teachers with whom they studied Hadith and other Islamic sciences); thus, it would be reasonable to assume that he used a number of these in preparing his work. The transition from writing down one’s own mašyaḵa to compiling a book on the “categories” or “generations” of scholars is likely to have been a relatively smooth one.
Undoubtedly, Abu’l-Šayḵ was, in turn, one of the most important, perhaps even the single most important, source for Abu Noʿaym, who referred to him as Abu Moḥammad b. Ḥayyān. Except for a very few, all the scholars included in Abu’l-Šayḵ’s work are also mentioned by Abu Noʿaym. Abu Noʿaym did not, however, merely write a continuation (ḏayl) to Abu’l-Šayḵ’s work; rather, he used most of his material in a slightly abridged or otherwise adapted form; thus, any changes that Abu Noʿaym introduced into the text of his source can be taken to be intentional.
Other sources of comparable character were identified first by Sven Dedering in the introduction to his edition of Abu Noʿaym’s work, and have recently been discussed more comprehensively by Nur-Allāh Kasāʾi in the introduction to his Persian translation of the work. Kasāʾi also provides a detailed comparison between the respective works of Abu’l-Šayḵ and Abu Noʿaym. It is also worth mentioning that an important source for Abu Noʿaym was the (apparently lost) Ketāb Eṣfahān by Ḥamza Eṣfahāni (see below).
These two biographical dictionaries are similar in scope, but they offer a number of differences in form: Abu’l-Šayḵ arranged his entries according to the principle of ṭabaqāt (categories), whereas Abu Noʿaym adhered to alphabetical order (except for the Companions of the Prophet), using the ṭabaqāt principle only within larger groups made up of men who bore very common given names such as Aḥmad (I, pp. 77 ff.).
Both works start with an introductory chapter, that of the earlier work being much more concise. Abu Noʿaym places a perceptible stress on the good qualities of the Persians and their merits in contributing to the spread of Islam and the maintenance of its purity.
For instance, half of the section on the Companions of the Prophet is devoted to Salmān Fār(e)si (q.v.), and the stories about the Arab conquest of Isfahan provide unfavorable details about how the invaders proceeded. Both works link the early history of Isfahan back to the prophetic cycle of history by claiming that the people of Isfahan were the only ones who did not support Nimrod in his rebellion against God, but supported Abraham instead (Abu’l-Šayḵ, 1989, I, p. 150; 1987-92, I, p. 28, Abu Noʿaym, I, pp. 48 ff.).
The biographical parts of both of these works shed some light on institutions of learning and their development. The earlier work describes teaching activity taking place mainly in mosques and in private homes, whereas the later one refers to specialized institutions unknown to the earlier source, such as a “House of learning and transmission,” (bayt al-ʿlm wa’l-rewāya) mentioned in relation to someone who died in 363/973, as well as a “House of Hadith and transmission” (baytal-ḥadiṯ wa’l-rewāya )(ed. Dedering, I, pp. 156, 221).
Other matters for which contemporary scholars have found it useful to resort to using local biographical dictionaries in general, and in particular those written about Isfahan, include the office of the judge (Halm) and the spread of law schools (Melchert; Tsafrir). Scholars have also offered, on the basis of such sources, reconstructions of the rise of Sufism to a respected movement that managed to attract even some of the more prominent religious scholars (Paul, 2000a, using methods developed by Chabbi).
Both books discuss in their introductions the pleasant landscape and climate of Isfahan and its surroundings in a very similar way, thus apparently laying the foundation for further developments of the genre that treats local history and geography as closely related subjects.
Adab-oriented local historiography. Works of local historiography written in the pre-Mongol period mostly belong to the genre of biographical dictionaries. The only extant work of this genre about Isfahan is Māfarruḵi’s Maḥāsen Eṣfahān in Arabic, which was written probably some time between 464/1072 and 484/1092 (Bulliet), when Isfahan had become the capital of the Great Saljuq empire.
Māfarruḵi includes quotes from Ketāb Eṣfahān, the lost work of Ḥamza Eṣfahāni; thus it seems that in Isfahan there was something like a tradition of writing local history in both genres. It is, however, impossible to venture a reconstruction of Ḥamza’s work based on the rather short references in Abu Noʿaym and Māfarruḵi, but it seems likely that it had a part similar to a biographical dictionary (including not only scholars, but also men of letters) and another one on antiquities (Paul, 2000b).
Another such work on “the glories of Isfahan” (fi mafāḵer Eṣfahān) may have existed in the form of ʿAli b. Ḥamza b. ʿOmāra’s Qalāʾed al šaraf, which is mentioned by Mā-farruḵi (p. 27) and Yāqut (V. pp. 200 f.) but seems to be lost. Nevertheless, it is probable that there was a tradition of writing adab-oriented local histories of Isfahan as well as biographical dictionaries of scholars.
Māfarruḵi’s work was translated into Persian in the 14th century by Ḥosayn b. Moḥammad b. Abi’l-Reżā Āvi, who rearranged it by dividing the text into eight chapters and added further material in several places, in many cases poetry, as well as praise of the Il-khanid vizier who governed Isfahan in his time. Māfarruḵi’s work is a pleasantly arranged assortment of stories, including some about storytelling itself. It was written from the vantage point of the secretarial class that focuses on the rules of good governance, which are sometimes linked to the pre-Islamic past.
This is history as a means of conveying contemporary messages; the rules are set first in a distant past, and later cases are used to illustrate that they are still valid. In its historical parts, the text certainly does not aim to recount history “as it really happened,” but tells stories of a historical nature as exempla to illustrate general rules that mostly pertain to good governance. Since these rules are grounded in a common cultural code shared by the author and his audience (and, in fact, later generations as well), the work is permeated with the values that were characteristic of the author’s time and social background. This work’s overall message is that experience (tajreba) has shown time and again that successful rulers are those who heed the advice of secretaries, viziers, and even the ordinary public. It is irrelevant that some of the stories told to convey this point of view may be fictitious.
Works written in the later 19th century; No local history of Isfahan seems to have been written under the Safavids or in the period immediately following their downfall. Local historiography resumed only in the second half of the 19th century, particularly as a response to Nāṣer-al-Din Shah’s project for a general description of the regions of Persia called Merʾāt al-boldān. Thus geography, in particular historical geography, is the focus of interest in some of these works, which are a source of information about city quarters and even about individual buildings.
One of the works written for Nāṣer-al-Din Shah was Neṣf al-jahān fi taʿrif al-Eṣfahān (in classical Arabic, the name of the city did not bear the definite article) by Moḥammad-Mahdi b. Moḥammad-Reżā Eṣfahāni. The earliest extant manuscript of this work is dated 1287/1870, but additions and revisions were made, apparently, until 1303/1885. It continued the tradition of adab-oriented historiography from the earlier periods in that it also presented a mix of history and geography, as indeed would have been what the king wanted.
The historical part takes up almost half of the text, highlighting two periods. In the section dealing with early history (pp. 139-69), the author tried to link his understanding of the results of modern (Western) scholarship (archeology and research on cuneiform texts) to the Persian (Šāh-nāma) tradition. After the legendary kings of Persia and Babylon, most of ancient and medieval history is given short shrift; but the author still manages to quote Māfarruḵi a couple of times and refers to Jean Chardin (q.v.) and Engelbert Kaempfer as witnesses to the prosperity of the country under the Safavids (pp. 178-79).
The second period focuses on the conquest of Persia by the Afghans and the ensuing period of upheaval, which he pursues as far as the reign of Fatḥ-ʿAli Shah Qājār (q.v.; pp. 180 ff.). In this part, he frequently refers to European writers, among whom Sir John Malcolm’s History of Persia (1829) holds a prominent place (the references to Chardin and Kaempfer are probably also taken from here). Whenever the author has to decide whether the chronicle written by Mirzā Mahdi Khan Estrābādi (certainly the Tāriḵ-e nāderi is intended) or the English work is more reliable, he opts for the latter work.
Ḥājj Mirzā Ḥasan Khan Jāberi Anṣāri (1870-1957) wrote a history of Isfahan, which is called Tāriḵ-e Eṣfahān in the latest edition. (An earlier version, shorn of the third volume, which is a collection of biographies, is known as Tāriḵ-e Eṣfahān wa-Ray wa hama-ye jahān; the first version, called Tāriḵ-e neṣf-e jahān wa hama-ye jahān, was published in lithograph edition in Isfahan in 1914.) This is also a combination of both geography and history, and it seems particularly valuable for its detailed description of the Zāyandarud river and the system through which its waters were distributed (Lambton).
In a section consisting of biographies, dates as late as 1350/1931 are given, thus reaching far into the 20th century. The author was one of the main proponents of the constitutional movement in Isfahan, and so his perspective is also partisan. He was well informed about questions of governance and administration, since he held posts in the provincial administration under Masʿud Mirzā Ẓell-al-Solṭān for long periods, so it is not surprising that his main categoried are ʿemārat (flourishing parts) and virāni/ḵarābi (ruinous state).
http://www.iranicaonline.org/articles/isfahan-v-local-historiography
Isfahan vii. Safavid Period
Isfahan came under Safavid rule in 1503 following Shah Esmāʿil’s defeat of Solṭān Morād, the Āq Qoyunlu (q.v.) ruler of Erāq-e ʿAjam, near Hamadān. No contemporary source describes the conquest of the city in any detail, but we do know that it was accompanied by great brutality. In retaliation for the killing of many Shiʿite inhabitants under the Āq Qoyunlu, Shah Esmāʿil caused a bloodbath among the city’s Sunnites. The Portuguese traveler, Tenreiro, visiting Isfahan in 1524, reports seeing mounds of dirt with bones sticking out that were reportedly the remains of 5,000 people killed by the Safavids (Tenreiro, pp. 20-21).
Following the conquest, Esmāʿil appointed Dormeš Khan Šāmlu governor. Mirzā Šāh-Ḥosayn, originally a builder (bannā, meʿmār) in Isfahan, at that point started his political career by serving Dormeš Khan as vizier of the dāruḡa (“mayor”; see below and CITIES ii) of the city. He was later promoted to the post of wakil (royal deputy, the highest subject of the king) of Shah Esmāʿil, and was so influential that his enemies finally assassinated him in 1523 (Rumlu, pp. 231-32). In fact, his case is not an exception. Beginning with the reign of Shah Esmāʿil, Isfahani families occupied high positions in the Safavid administration, and at least one Safavid grand vizier, Mirzā Salmān Jāberi, appointed by Moḥammad Ḵodābanda in 1578, hailed from an Isfahani family.
Isfahan continued to be a focus of Shah Esmāʿil even as he set out to conquer other parts of the Iranian plateau. Stopping at the city from time to time, he is said to have been keen to restore the city to its pre-Mongol significance and in this regard paid particular attention to the role and function of its squares. In 1509 he ordered the enlargement of the Meydān-e Naqš-e Jahān (Royal Square) to accommodate the playing of polo, qabāq-bāzi, and other games and forms of entertainment. He used the Old Meydān (Meydān-e kohna) as the place of execution of rebels. The building of Hārun-e Welāyat, the mausoleum of a saint, at the southern end of the Old Meydān, was completed by Mirzā Šāh-Ḥosayn in 1512 (Ḵᵛāndamir, IV, p. 500; Quiring-Zoche, p. 64).
Shah Ṭahmāsb (r. 1524-76), who was born in a suburb of Isfahan in 1514, added several other buildings, mostly mosques, to the city. He incorporated Isfahan into the royal domain in 1534, and the city’s status as crown land (ḵāṣṣa) remained largely unchanged until the end of the Safavid period (Röhrborn, p. 118). The only exception is the reign of Moḥammad Ḵodābanda (1577-87), who offered Isfahan as a revenue assignment (teyul) to Ḥamza Mirzā, one of his sons and his heir.
The de-facto ruler of Isfahan, however, became his plenipotentiary (ṣāḥeb-e eḵtiār), Farhād Khan (q.v.), who did much to secure the city from the Arašlu tribe, who had taken control of the environs and were moving into the city as well. Once in power, Farhād Beg built himself a fortified residence alongside the Bāḡ-e Naqš-e Jahān (Royal Garden) and designed a new garden around it, destroying the bāḡ itself and moving its trees in the process (Afuštaʾi Naṭanzi, pp. 339-40).
During the reign of Shah Ṭahmāsb, the city twice experienced wartime disorder. The first time was during the civil war between two Qezelbāš tribal leaders, Čoḡā Solṭān Takkalu and Ḥosayn Khan Šāmlu, in 937/1530. The latter attacked Čoḡā Solṭān in a suburb of Isfahan, and Čoḡā Solṭān took refuge in the royal tent located near his camp. Ḥosayn Khan managed to kill Čoḡā Solṭān but ultimately was defeated by Takkalu reinforcements. He retreated to Isfahan and then fled to Fārs. It seems that the city itself was not thrown into disarray during this conflict (Rumlu, pp. 308-10).
The revolt of Alqās Mirzā (q.v.), Ṭahmāsb’s brother, in 1548-49 represents the second period of disorder for Isfahan. After ravaging Hamadān, Ray, and Qom, Alqās Mirzā’s troops, supported by the Ottoman Sultan Solayman, came close to Isfahan. He believed that the citizens would open the city’s gate without fighting, because no substantial Safavid force was around. Instead, the people of Isfahan, led by Šāh Taqi-al-Din Moḥammad Mir-e Mirān, a community leader (naqib), and his brother Mir Ḡiāṯ-al-Din Moḥammad, shut the city gates and put up strong resistance, strengthened in their determination by the fact that the shah had sent his own harem to Isfahan (Navidi, p. 101).
Alqās, finding it difficult to subdue Isfahan, gave up on his attempt to take the city and left for Shiraz (Rumlu, p. 434). The event became certainly the turning point of Alqās Mirzā’s revolt, which ended with his arrest and confinement in Qahqaha castle the following year (Rumlu, pp. 437-38). Although Isfahan made a great contribution to Ṭahmāsb’s cause through its fierce resistance, it does not seem to have received any royal favors in return. We only know of an order by Ṭahmāsb to abolish various taxes imposed on guilds in 1563 (Honarfar, pp. 88-90). This may simply have been part of the exemption from the tax on commerce (tamḡā), which Ṭahmāsb offered throughout the kingdom in 972/1564. The measure was apparently taken after the oracle of Ṣāḥeb-al-Amir appeared in the ruler’s dream (Qāżi Aḥmad, p. 449).
After Ḥamza Mirzā’s death in 1586, Isfahan fell to his brother, Abu Ṭāleb Mirzā. Farhād Khan lost his post and was incarcerated. Ḡolām (slave) forces loyal to him revolted, however, and managed to take hold of the city fortress with their own hostages. Long negotiations with representatives of Shah Ḵodābanda, who had meanwhile arrived in Isfahan, led to the release of the hostages but not the freeing of Farhād Khan. The ḡolāms only surrendered after royalist forces threatened to bombard the citadel.
The structure was destroyed after the rebels had left it. Shortly thereafter Moḥammad Ḵodābanda died, and Isfahan opened up its gates to the forces of the new ruler, Shah ʿAbbās I, who proceeded to grant the city and its environs to his wakil, Moršedqoli Khan, as a teyul. As city mayor he appointed Yuli Beg. The latter set out to restore the Tabarak fortress but also showed signs of autonomy. The decision of Shah ʿAbbās to visit Isfahan in 1590 led to a confrontation, with Yuli Beg retreating into the fortress with his troops.
Ultimately the shah reconciled himself with Yuli Beg, although the post of senior governor (ḥākem) went to ʿAli Beg Ostājlu (Afuštaʾi Naṭanzi, pp. 33-35, 233-38; Quiring-Zoche, pp. 80-89). Shortly thereafter, in early 1590, Isfahan was made crown land again, with the post of vizier going to Mirzā Mo-ḥammad Nišāpuri (Ḵuzāni Eṣfahāni, fol. 39b).
Isfahan as the Safavid Capital
The idea of turning Isfahan into a new capital must have come to Shah ʿAbbās shortly after his accession in 1587, for the first mention of designs for the new Isfahan occurs under 998/1588 in the Afżal al-tawāriḵ (Ḵuzāni Eṣfahāni, fol. 38v). At that early date some changes were made, among them the beginnings of the ʿĀli Qāpu palace (q.v.), but an overall new design did not come to fruition, possibly because of opposition.
The choice of Isfahan as the new administrative and cultural center was based in part on the availability of water—in the form of the Zāyandarud—but was clearly politically motivated as well. The city was located deep into the interior and thus far less exposed to the Ottoman threat than Tabriz and even Qazvin had been. It was also well positioned vis-à-vis the Persian Gulf, and thus played a pivotal role in Shah ʿAbbās’s territorial and commercial designs in that direction, which he initiated shortly after Isfahan had become the new capital (Mazzaoui).
Both Eskandar Beg Torkamān and Mollā Jalāl Monajjem tell us that the royal household moved to Isfahan and that Shah ʿAbbās proclaimed the city his capital (maqarr-e dawlat) in 1006/1597-98, giving orders for the erection of “magnificent” buildings (Eskandar Beg, tr. Savory, pp. 724; Mollā Jalāl, p. 161). Most scholars in fact consider this year as the time of transfer of the Safavid capital from Qazvin to Isfahan.
Stephen Blake’s new interpretation, which attaches crucial importance to the mentioning of the older design, is convincingly refuted by Babaie (see Blake, and the review by Babaie, pp. 478-82; for the various phases of the new design, see also Haneda, 1990). It is true that, from 1590 onward, Isfahan was often called dār al-salṭana in the sources, but we have to realize that it was not the capital in the modern sense of the word. As had always been the case among rulers of nomadic background and as would be true until the 19th century in Persia, the capital really was where the ruler happened to be.
The Dutch noted how, in the later 17th century, Isfahan’s population would swell by some 60,000 whenever the shah returned to the city. Tabriz and Qazvin were still referred to as dār al-salṭana as well, after the “transfer” of the capital, and Shah ʿAbbās stayed in Isfahan less than two months a year on average throughout his reign, less than the three months he spent in Māzandarān as of 1619.
Shah Ṣafi was absent from Isfahan for a full five years between 1631 and 1636. Still, Isfahan played a central role from the inception of Safavid rule, with members of its prominent families heavily represented in key bureaucratic positions as early as Shah Esmāʿil I’s administration (Quiring-Zoche, pp. 252-52).
That the city grew in importance throughout the 1590s is suggested by the fact that Shah ʿAbbās made the trip to and from Qazvin at least eighteen times in this period and visited Isfahan every year between 1590 and 1603 (Melville, p. 200). After it became the capital, all coronation ceremonies were held in Isfahan. The city in the course of time also gained more of a central focus as later shahs lost their appetite for campaigning. Shah ʿAbbās II was the last Safavid monarch who spent considerable time on the battlefield, as well as in the royal residence in Māzandarān.
Especially the last two rulers, Solaymān and Solṭān-Ḥosayn, rarely left the confines of their palace, and Solṭān-Ḥosayn often resided at Faraḥābād, the pleasure garden built outside Isfahan (although between 1717 and 1721 the shah was absent from Isfahan, spending time in Kāšān and Qazvin and returning to the capital just a year before the fall of the capital to the Afghans; Floor, 1998, pp. 31, 36). In sum, it may be said that Isfahan gradually acquired the status of capital (Quiring-Zoche, p. 105).
Isfahan’s newly acquired status found expression in the construction of a new governmental and commercial center southwest of the existing one, in a shift in that direction that had begun under the Saljuqs (Gaube and Wirth, pp. 47, 54). A new royal square, the Meydān-e Naqš-e Jahān, measuring 524 x 158 m, formed the fulcrum of this development. The model for the meydān seems to have been the meydān of the old city, although it has been suggested that the meydān of Kermān, laid out by Ganj-ʿAli Khan in the late 16th century, served as a model as well (Galdieri, 1974, p. 385; Gaube and Wirth, p. 55).
The outline of the meydān and the adjacent Qay-ṣariya bazaar was begun in 1001—a one-year tax relief was granted for the purpose—and the Čahār Bāḡ as well as the Shaikh Loṭf-Allāh mosque were designed in 1002 (Ḵuzāni Eṣfahāni, foll. 61v, 74). In the year 1012/1603, the shops, the caravansaries, the bathhouses, and the coffeehouses around the meydān were completed (Jonā-bādi, pp. 759-60). The same year saw the first proposal to connect the waters of the Zāyandarud with those of the Kuhrang river.
This scheme came up again in 102930/161619-20 and in the 1680s, but would only be executed in the 19th century (Mollā Jalāl, p. 244; Eskandar Beg, pp. 1170-71, 1180 see i[2], above). The Masjed-e Šāh, anchoring the southern end of the square, was begun in 1020/1611. The mosque complex was virtually completed by the end of Shah ʿAbbās I’s reign, although additions and repairs continued to be made until 1078/1667 (Blake, p. 140).
Following the completion of the royal square, the Qayṣariya bazaar, with its entry gate at the north end of the square, gradually developed into a huge covered marketplace (for its development, see Gaube and Wirth, pp. 31 ff.; Blake, pp. 101 ff.). Henceforth this part of the city would be its preeminent commercial center, even if the old center continued to play an important role in social life (see x, below).
In later years more building activity took place, mostly involving palaces. A new royal palace took shape in the Naqš-e jahān garden, adjacent to the new meydān, which had been a garden retreat for Shah Esmāʿil I. The palace grew out a series of mansions, principally one owned by Farhād Khan (q.v.), but the exact stages of its construction remain unclear (Eskandar Beg, II, p. 780; tr., II, p. 977; discussion in Blake, pp. 58 ff.).
The same is true of the building of the ʿĀli Qāpu, the five-storey audience hall overlooking the meydān, which was begun under Shah ʿAbbās but not used until the reign of Shah Ṣafi (Galdi-eri, 1979). The Ṭālār-e Ṭawila, the Āyena-Ḵāna, and the Čehel Sotun (Forty columns), too, date from this period; they were all built in the period 1635-47, under the auspices and patronage of Moḥammad Sāru Taqi (Floor, 2002; Babaie, 1994, pp. 128-29; idem, 2002, pp. 23-24).
The Čehel Sotun was constructed in 1056/1646 or 1057/1647. It was rebuilt after it burned down in 1706, and the structure as it exists today dates from that time (Blake, pp. 66-69). The Pol-e Ḵᵛāju was erected under Shah ʿAbbās II as well (see x, below).
The wall that had surrounded Isfahan for centuries and that had always marked the boundary between the inner city and the suburbs continued to exist, but by the early 17th century it had lost its significance as a defense mechanism and thus was allowed to become dilapidated (Gaube and Wirth, p. 33; Haneda, 1996, pp. 370-72).
The old city anyhow was unable to accommodate ʿAbbās I’s designs for a new capital, and much of the new development took place beyond the perimeter of the wall. Southwest of the new royal palace and the area around the square, new quarters such as ʿAbbāsābād and Ḵᵛāju were developed in the western and southern suburb. Craftsmen and merchants from all over the country were urged to come to settle in Isfahan.
Most notably, the shah resettled craftsmen from newly conquered Tabriz to ʿAbbāsābād and had Armenian merchants from Julfa settle in New Julfa (Pers. Jolfā; see JULFA), which was specially built for them at the southern bank of the Zāyandarud. In the middle of these new quarters ran the long and straight avenue of Čahārbāḡ from a gate of the old city to the Hazār Jarib garden situated at the southern hill. Beautiful gardens were built at both sides of the avenue.
With its canals and their abundant water, the greenery of its parks, its wide and straight streets and its spacious layout, the urban plan of the new city suited the elite, government officials and the rich, who came to settle down there from outside of Isfahan. Thus, the character of the new city differed substantially from that of the old city, which maintained the character of a traditional Persian city with its winding streets, small houses, and little public greenery, and where most Isfahanis continued to live.
The building activities continued until nearly the end of the Safavid rule in the 18th century. Various shahs also built pleasure gardens across the Zāyandarud. Thus Shah ʿAbbās I had ʿAbbāsābād (Hazār Jarib) constructed as an extension of the Čahārbāḡ ʿAbbās II created Saʿādatābād in 1070/1659; and Shah Solṭān-Ḥosayn had Faraḥābād laid out in 1697, making further additions and embellishments in 1711 and again in the period 1714-17 (Ḵātunā-bādi, pp. 562-63; NA, VOC 1856, 15 April 1714, fol. 714; Darhuhaniyan, p. 146; VOC 1870, 9 March 1715, foll. 614-15; VOC 1870, 25 November 1714, fol. 495; VOC 1848, 13 April 1715, fol. 2280v; VOC 1897, 3 December 1716, fol. 247; Honarfar, pp. 722-25; Blake, pp. 74-81).
The Madrasa-ye Maryam Begom was built and turned into waqf (endowment) property by Maryam Begom, Shah Solṭān-Ḥosayn’s great aunt, in 1703 (Honarfar, pp. 662-67). The Madrasa-ye Čahārbāḡ, the blue, lofty dome of which can be seen from anywhere in Isfahan, was also built under the reign of Solṭān-Ḥosayn, begun in 1704-05 and finished in 1706-07 (Ḵātunābādi, p. 556; Herdeg). Isfahan and its buildings are always associated with the name of Shah ʿAbbās I. In reality, however, they are the cooperative work of many people, royal, religious, military and civil, throughout the Safavid period (see x, below).
Various Western observers claimed that 17th-century Isfahan was the largest city in all of Safavid Persia (Schillinger, p. 228). According to Jean Chardin (q.v.), Isfahan had 162 mosques, 48 madrasas, 1,802 caravansaries, 273 public baths, and 12 cemeteries within its walls (for an overview of the city’s caravansaries, see Vademecum of Caravanserais in Isfahan). The exact number of its population is not known, but clearly grew over time, especially after the city gained the status of capital.
Don Juan of Persia for the 1590s estimated 80,000 households and 360,000 inhabitants (Don Juan, p. 39). Thomas Herbert (q.v.), visiting in 1627-29, calculated 70,000 households and a total of 200,000 people (Herbert, p. 126). Adam Olearius in 1637 gives a figure of 500,000 inhabitants (Olearius, p. 553).
Chardin confirms this by suggesting that in the late 17th century the population of Isfahan was almost as numerous as that of London, then the biggest city in Europe with an estimated population of 500,000. Three-quarters of the population may have lived within the city walls, and one-quarter outside of them (Blake, p. 38). This would have made late Safavid Isfahan one of the biggest cities in the world, besides London, Istanbul, Šāhjahānābād (Delhi), Beijing, and Edo (Tokyo).
Administration
The post of ḥākem as the local governor of Isfahan goes back to the period before the Safavids. In the 16th century, the ḥākem was often an individual of high rank in the larger administration. Thus two of the ḥokkām were also preceptors of rulers, Durmiš Khan for Sām Mirzā, and Mohammad Khan for the young Moḥammad Ḵodā-banda. In the early reign of Shah ʿAbbās I, Farhād Khan served as ḥākem (Quiring-Zoche, p. 138). Another one of Isfahan’s principal administrators was the dāruḡa. In the 16th century the dāruḡa may have been appointed by the ḥākem, but later on it was the shah who appointed him, something that is reflected in the rather frequent mention of the position in the Persian chronicles.
In the European sources, the dāruḡa is often equated with the post of mayor (Chardin, X, p. 28; Fryer, III, p. 23; Kaempfer, p. 110). The jurisdiction is not always clear, but it seems that, as a rule, the dāruḡa was not in charge of fiscal matters. Initially the function may have had a military aspect, but, as it evolved in the 17th century, the dāruḡa mostly dealt with issues of law and public security (Fryer, III, p. 23; Minorsky, pp. 82, 149; Floor, 2001, p. 118). The association of the function of dāruḡa with crown domain (Floor, 2001, pp. 116-17) is not fully borne out by the evidence. Already in the 15th century we hear of a dāruḡa in Isfahan (Quiring-Zoche, pp. 130, 134).
In the Safavid period we have Mirzā Jān Beg, who was appointed dāruḡa in 1530-31, three or four years before the conversion of Isfahan to crown land (Haneda, p. 80). The appointment of Georgians to the post also goes back further than 1620, for Bižan Beg Gorji acceded to the post in 998/1590 and Kostandil (Constantine), the son of the Georgian King Alexander II, was appointed dāruḡa in 1602-03 (Ḵuzāni Eṣfahāni, foll. 40b, 148; Maeda, pp. 261-62). Still, several non-Georgians were appointed in later years, for instance, Tahtā Khan Beg and Bektāš Beg Ostājlu, and only in 1620 did the post become the prerogative of a son of the governor of Georgia, in an arrangement made by Shah ʿAbbās (Della Valle, II, p. 176; Chardin, X, p. 29; Kaempfer, pp. 110-11).
From that moment until the end of Safavid rule, the dāruḡa was always a Georgian. From the moment Isfahan turned into crown domain, a vizier was appointed as well (Quiring-Zoche, p. 145). Typically a ḡolām, this official was assigned to the divān-e ḵāṣṣa (office of the crown lands) and as such charged with the fiscal administration of the town. The vizier also had a judicial function in that, once a week, he had petitions read to him from people with grievances (Pacifique de Provins, p. 393).
However, the position was fluid. Thus in 1046/1636 the post of vizier was combined with that of the wazir-e mawqufāt (minister of property endowments) in the person of Moḥammad-ʿAli Beg Eṣfahāni, but the two were divided again two years later, when Mirzā Taqi Dawlatābādi became vizier and Mir Ṣafi-al-Din Mo-ḥammad was appointed wazir-e mawqufāt (Eskandar Beg, 1938, p. 296).
The kalāntar was another city official. He may have taken over from the raʾis in the 16th century as a representative of the local population, as part of a development whereby local notables made room for centrally appointed bureaucratic officials, who were often outsiders. He should not be confused with the Armenian kalāntar of New Jolfā. Although appointed by the shah, he was chosen in consultation with the people and served as an intermediary between them and the authorities.
One of his tasks was to defend the populace against tyranny, including the tyranny of unscrupulous vendors, examine their complaints and the grievances of merchants. He also acted as a mediator with the guilds, and appointed the heads of city wards, the kadḵodās. Collecting rent and taxes appears to have been among his responsibilities as well (Minorsky, p. 82; Rafiʿā, p. 73; Thevenot, p. 103; Fryer, III, p. 24; Sanson, p. 29; Quiring-Zoche, pp. 162-67; Aubin, p. 37; Floor, 2000, p. 46).
A Multi-lingual, Multi-ethnic City
In the course of Shah ʿAbbās I’s reign Isfahan developed into a lively, cosmopolitan city, home to Muslims, Armenians, Georgians, and Jews, Indians, as well as representatives of European religious orders and agents of trading companies. The center of town, the Meydān-e Naqš-e Jahān, was frequently the scene of popular games such as polo and qabāq-andāzi, an archery game; and there ram fighting, bull fighting, wolf baiting, and other forms of entertainment were performed (examples in Della Valle, I, pp. 709-10, 713-14; Chick, p. 184; Fi-gueroa, II, pp. 58 f.; Gaudereau, pp. 71-72).
Following a military victory, on holidays, and on the occasion of visits by important foreign envoys, the Meydān and the bazaar were illuminated and performances of jugglers and rope dancers staged (Jonābādi, pp. 805, 829-31; Della Valle, I, pp. 821, 829; II, pp. 7-8, 36; Chardin, IX, pp. 329-30). People mingled in the coffeehouses that flanked the square, lined the Čahār-bāḡ, and were also spread around various other neighborhoods, or sought oblivion in the many establishments concentrated around the Old Meydān that served an opium drink called kuknār (Matthee, 2005, p. 108). Seventeenth-century Isfahan was also home to reportedly 12,000 prostitutes, who occupied the porticos around the Meydān-e Naqš-e Jahān and also served their clientele in an area between the Madrasa-ye Ṣafaviya and the Fatḥ-Allāh mosque (Matthee, 2000).
By the middle of the 17th century, most people in Isfahan had become Shiʿite Muslim as a result of Safavid Shiʿite propaganda policy. They occupied without doubt the most important part of the urban society. There were two kinds of Shiʿite Muslims: Persian speakers and Turkic speakers.
People living in the old city of Isfahan were mostly Persian-speaking. Government officials and their servants, merchants, artisans and their apprentices, professors and students, all spoke Persian. Business and preaching were usually done in Persian. Persian was without doubt the most popular language in the city.
Turkic-speaking people were mainly found at the royal court. Even in the 17th century, when the influence of the turcophone Qezelbāš had diminished considerably, people at the court continued to speak in Turkic. In the 16th century, the wives and mothers of the king had usually been of Turkish origin. Therefore it is not surprising that people spoke Turkic there in and around the royal palace. However, in the 17th century, as most women in the harem were of Georgian origin, they still retained the habit of speaking in Turkic.
In the city itself, the use of Turkic must have been very limited. However, in caravansaries visited by people from Azerbaijan, for example, the common language was Turkic. Members of Turkish tribes coming to the city for commerce would have spoken Turkic as well. Thus, Turkic would have been the second popular language. It was, however, only a colloquial language and never was used as a literary language.
Isfahan was home to many Armenians as well. The city’s Armenians became concentrated in Jolfā as part of a resettlement under Shah ʿAbbās II. Jolfā had an estimated 20,000 inhabitants in the mid-17th century, a number that may have gone up to 30,000 by the end of the century (Herzig, p. 81). These spoke Armenian and for the most part belonged to the Armenian Orthodox church. Most of them were merchants engaged in the trade of Persian silk and precious metals. They had their own networks with compatriots in Europe and India. In their dealings with other merchants in Isfahan they must have spoken Persian.
Further, many of the city’s inhabitants were of Georgian, Circassian, and Daghistani descent. Engelbert Kaempfer, who was in Persia in 1684-85, estimated their number at 20,000 (Kaempfer, p. 204). Following an agreement between Shah ʿAbbās I and Taimuraz Khan, Georgia’s last independent ruler, whereby the latter submitted to Safavid rule in exchange for being allowed to rule as the region’s wāli and for having his son serve as dāruḡa of Isfahan in perpetuity, a Georgian prince converted to Islam served as governor (Chardin, X, p. 29; Kaempfer, pp. 110-11).
He was accompanied by a certain number of soldiers, and they spoke in Georgian among themselves. There must also have been some Georgian Orthodox Christians. The royal court had a great number of Georgian ḡolāms as well as Georgian women. Although they spoke Persian or Turkic, their mother tongue was Georgian.
Isfahan was home to a large Indian community as well. Their presence was particularly important from the commercial point of view. There were two kinds of Indians, Muslim and Hindu. Indians formed a large ethnic community in Isfahan, and their numbers is given as between ten and fifteen thousand (Tavernier, I, pp. 421-22; Thevenot, p. 217). Merchants were engaged in the trade of various Indian goods, such as textiles, indigo (a dyestuff, q.v.), sugar, and tobacco.
Hindu moneylenders had a good business, because Islamic law prohibits Muslims from lending money for interest. The moneylending business was almost an Indian monopoly. They spoke various languages, including Urdu (q.v. at iranica.com), Hindi, and Gujarati (q.v.). Insofar as commerce in Isfahan was concerned though, they certainly spoke in Persian. Hindus often served European companies as interpreters and as brokers (Dale, pp. 70 ff.).
Besides these large groups, there were small communities of Persian-speaking Zoroastrians and Jews. Catholics and Protestants, monks, merchants, and court artisans, were present in small numbers, too. Most of them came from Europe and returned there after several years. There were, however, several monks like Raphael du Mans of the Capuchin order, who lived in Isfahan almost fifty years and died there.
Social divisions were expressed in the distinction between the elite and the common people, but also found expression in traditional rivalries in the old city, where two groups, the Ḥaydari and Neʿmati (q.v.), representing the two quarters of the old city, Dardašt and Jubāra, periodically engaged in communal fighting (Chardin, VII, pp. 289-93; Perry, pp. 107-18).
Isfahan in Crisis
Isfahan’s population is said to have grown by one-fifth or even one-fourth between 1645 and 1665 (Richard, ed., II, p. 262). But thereafter, conditions grew worse for the city as part of an overall deterioration in political management and economic wellbeing in Safavid territory in the second half of the 17th century. In 1662, the city was struck by famine, causing people to assemble in front of the dawlat-ḵāna demanding measures against hoarding (Waḥid Qazvini, p. 307). In 1668-69, famine struck again.
Its main cause was a drought, but hoarding by bakers and grain merchants exacerbated the misery of Isfahan’s residents, and the situation got even worse when, following Shah Solaymān’s coronation, the court and its huge entourage returned to the city before adequate provisioning measures were taken (Chardin, IX, p. 571; X, pp. 2-4; NA, VOC 1266, 8 November 1668, foll. 155, 923v, 941; IOR, G/36/105, 14 August 1668, fol. 36). In the latter part of the 1670s the high cost of living and growing deprivation caused a bread riot in the city, with people pelting political officials with rocks. From early 1678 until mid-1679 in Isfahan alone, more than 70,000 people are said to have died from a terrible famine. In 1678 the common people of the city rose in revolt against inflation and famine (Matthee, 1999, p. 177).
In the second half of the 17th century, the position of religious minorities in the city also worsened. Clerically inspired campaigns put pressure on Jews to convert to Islam; the authorities took various measures to curb wine-drinking and vices associated with coffeehouses, and several decrees were issued restricting the activities of Armenian merchants and Catholic missionaries (Moreen; Matthee, 2006a, pp. 84-94; idem, 2006b). The local Armenian population was made more vulnerable to political and religious pressure by internal splits in the community between Catholics and Schismatics (Ghougassian, passim; Baghdiantz-McCabe, passim).
A new crisis hit Isfahan at the beginning of the 18th century as part of a deepening malaise that affected all of Persia. In 1713 the Isfahan region was made unsafe by Baḵtiāri and Lor brigands, so that no caravans could leave or enter the city unless accompanied by large contingent of soldiers (NA, VOC 1856, 9 October 1713, foll. 494-95). Too years later, famine struck again. Exacerbated by a grain monopoly by harem eunuchs and high-ranking clerics, this crisis pushed bread prices in the city so high that it caused people to riot on 20 February 1715. Cursing the shah and his ministers, the rioters threw rocks at the ʿĀli Qāpu and damaged the gate of the royal kitchen. They also assailed the residence of chief cleric Mollā Moḥammad Bāqer Majlesi.
The shah (Solṭān-Ḥosayn) thereupon dismissed the current city dāruḡa, Qurčišāh Beg, who combined his function with that of supervisor of the city’s victuals (moḥtaseb), and appointed Emāmqoli Khan Zangana, the amirāḵor-bāši and a son of grand vizier Šāhqoli Khan, in his stead. The monarch also had officials dispatched to the residence of Mir Moḥammad-Bāqer to order him to offer a large volume of grain on the royal square. This did not quell the unrest, however.
On 16 June 1715 the people forced the shah, who intended to leave Isfahan, to stay in the city, and the next day they crowded together in front of the royal palace and threatened to plunder and set fire to it (Floor, pp. 26-27; Matthee, 2004, pp. 187-88). From that moment until the fall of the city to the Afghans, the post of moḥtaseb was rotated with increasing speed, but to little avail. Food prices remained sky-high, and the misery in the city continued, with theft, burglaries, and murder becoming common (NA, VOC 1897, 14 November 1716, fol. 237; ibid., 3 December 1716, fol. 268). Beggars were said to be ubiquitous in the city and poverty had reached such levels that the poor would quickly strip the flesh of any dead camel, mule, or horse left out on the street (Worm, p. 293).
The Afghans arrived in Golnābād on 8 March 1722 and defeated the Persian army, which, at about 40,000 men and an additional 30,000 infantry troops, was at least twice as large as that of the Afghans. The Georgian contingent, the only one to fight, was decimated. Losing some 4,000 to 5,000 soldiers on the battlefield, the remainder of the Safavid army sought refuge in the city (Lockhart, pp. 130-43; Floor, 1998, p. 87).
Maḥmud Ḡilzāi with his Afghan tribal forces then moved to Faraḥābād, which he took without meeting any resistance. He next seized Julfa, where the inhabitants welcomed him with food and wine and accepted him as their new ruler. After a few days of panic in which the Afghans could have taken Isfahan proper, the inhabitants quickly reinforced the defenses, and a long siege ensued. The city soon ran out of food, and, especially toward the end of the summer, the misery grew to the point at which people first took to eating tree bark, leaves, and dried excrement and eventually resorted to cannibalism.
After a six-month siege, the city fell to Maḥmud on 23 October 1722 (IOR, G/29/15, 20 October 1722, fol. 80; 30 November 1722, fol. 83; diary of the siege in Floor, 1998, pp. 83-176). Isfahan suffered greatly during the assault and the ensuing occupation. It lost a large part of its population, many of its buildings lay in ruins, and its economy was destroyed. The city survived but its revival would take until the 19th century, and it never regained its former importance.
http://www.iranicaonline.org/articles/isfahan-vii-safavid-period
-----------------------------
Κατεβάστε την αναδημοσίευση σε Word doc.:
https://www.slideshare.net/MuhammadShamsaddinMe/ss-250750290
https://issuu.com/megalommatis/docs/esfahan.docx
https://vk.com/doc429864789_622448190
https://www.docdroid.net/EP63uxd/ispakhan-i-autokratoriki-proteuoysa-ton-safevidwn-docx
Μπαμπούρ (1483-1530): Στρατηλάτης, Φιλόσοφος, Ποιητής, Ιστορικός, Αυτοκράτορας, Απόγονος του Ταμερλάνου, Θεμελιωτής της Δυναστείας των Γκορκανιάν από την Κεντρική Ασία στην Ινδία
Babur (1483-1530): Military Genius, Philosopher, Poet, Historian, Emperor, Descendant of Tamerlane, Founder of the Gorkanian Dynasty from Central Asia to Hindustan, Bengal and the Dekkan
ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”
Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 18η Σεπτεμβρίου 2019.
Ο κ. Μπαϋρακτάρης χρησιμοποιεί τμήμα ομιλίας μου, την οποία έδωσα στο Πεκίνο τον Ιανουάριο του 2019 με θέμα τους παράλληλους βίους μεγάλων στρατηλατών και αυτοκρατόρων των Ακκάδων, των Χιττιτών, των Ασσυρίων, των Ιρανών, των Ρωμαίων, των Τουρανών-Μογγόλων, και των Κινέζων.
-------------------
https://greeksoftheorient.wordpress.com/2019/09/18/μπαμπούρ-1483-1530-στρατηλάτης-φιλόσοφος-πο/ =================
Οι Ρωμιοί της Ανατολής – Greeks of the Orient
Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία
Αρκετοί φίλοι με ρώτησαν τελευταία για το Τατζ Μαχάλ, για την Ισλαμική Αυτοκρατορία των Μεγάλων Μογγόλων (Γκορκανιάν / Μουγάλ-Mughal) της Ινδίας, και τις σχέσεις των Σουνιτών Γκορκανιάν με τους Σιίτες Σαφεβίδες του Ιράν και τους Σουνίτες Οθωμανούς. Με δεδομένη την ιρανο-οθωμανική αντιπαλότητα (στην οποία αναφέρθηκα στα κείμενά μου σχετικά με την Μάχη του Τσαλντιράν το 1514), ένας φίλος με ρώτησε πως και δεν συμφώνησαν Οθωμανοί και Γκορκανιάν να μοιράσουν το Ιράν ανάμεσα στην Σταμπούλ και την Άγκρα.
Η απάντηση είναι απλή: σε μια εποχή που δεν υπήρχαν εθνικισμοί και που η Πίστη αποτελούσε τον βασικό (αλλά όχι τον μόνο) δείκτη ταυτότητας, οι φυλετικές διαφορές βάραιναν σημαντικά. Αν ανάμεσα σε δυο κλάδους της ίδιας φυλής είχε χυθεί αίμα, αυτό θα ήταν πολύ δύσκολο να ξεχαστεί ακόμη και εκατό χρόνια αργότερα.
Οθωμανοί, Σαφεβίδες του Ιράν, και Γκορκανιάν της Νότιας Ασίας (όχι μόνον ‘Ινδίας’) ήταν όλοι τουρκομογγολικής καταγωγής.
Οθωμανοί και Γκορκανιάν ήταν Σουνίτες, ενώ οι Σαφεβίδες ήταν Σιίτες.
Αλλά ο Ταμερλάνος, πρόγονος των Γκορκανιάν, είχε χύσει οθωμανικό αίμα το 1402 στην Μάχη της Άγκυρας. Αυτό ξεπεράστηκε σε κάποιο βαθμό αλλά δεν ξεχάστηκε ποτέ.
Η Ιστορία της Μογγολικής Αυτοκρατορίας της Νότιας Ασίας είναι γεμάτη από πλούτο, τέχνες, γράμματα, εντυπωσιακά μνημεία και μυστικισμό. Νομίζω ότι ο καλύτερος τρόπος για να την προσεγγίσει κάποιος είναι να μάθει μερικά βασικά στοιχεία για τον εντελώς ξεχωριστό άνθρωπο που ήταν ο ιδρυτής αυτής της δυναστείας. Παρά την μεταγενέστερη επέκταση των Γκορκανιάν, κανένας απόγονος του Μπαμπούρ δεν τον ξεπέρασε στην στρατιωτική τέχνη.
Έφηβος οδηγούσε εμπειροπόλεμα στρατεύματα στις μάχες. Για σχεδόν τρεις δεκαετίες διέσχισε όλα τα κακοτράχαλα βουνά ανάμεσα στο ιρανικό οροπέδιο, τις στέππες της Σιβηρίας, την Τάκλα Μακάν και τις κοιλάδες του Ινδού και του Γάγγη. Πριν κατακτήσει το Χιντουστάν (: σημερινή βόρεια Ινδία), άλλαζε βασίλεια σχεδόν σαν τα πουκάμισα. Παράλληλα, συνέγραφε ιστορικά κείμενα και ποιήματα, έπινε, χαιρόταν την ζωή, και διερχόταν περιόδους ασκητισμού.
Παρά το ότι ο μεγάλος θρίαμβος ήλθε στο τέλος, ο Μπαμπούρ δεν ξέχασε ποτέ την γη που του συμπαραστάθηκε στα χρόνια των δοκιμασιών: την Καμπούλ του σημερινού Αφγανιστάν. Έτσι, αν και πέθανε στην Άγκρα της Ινδίας, θέλησε να ταφεί στην Καμπούλ. Ένας τεράστιος κήπος περιβάλλει το μαυσωλείο του Μπαμπούρ και μπορείτε να το δείτε σε δυο βίντεο, στις εισαγωγές των οποίων δίνω ένα γενικό σχεδιάγραμμα της ζωής και των ενδιαφερόντων, των κατορθωμάτων και των μαχών του Τίγρη (Μπαμπούρ σημαίνει Τίγρης στα τσαγατάι τουρκικά που ήταν η μητρική του γλώσσα κι αυτή των στρατιωτών του).
Κήποι και Μαυσωλείο του Μπαμπούρ στην Καμπούλ του Αφγανιστάν
Στο θέμα θα επανέλθω για να επεκταθώ στο Μπαμπούρ Ναμέ, το ‘Βιβλίο του Μπαμπούρ’ το οποίο συνέγραψε ο ίδιος ο στρατηλάτης και αυτοκράτορας. Το αντίστοιχο θα υπήρχε, αν συγχωνεύονταν σε ένα πρόσωπο ο Μέγας Αλέξανδρος και ο Αρριανός, ή ο Ιουστινιανός και ο Προκόπιος.
Μπορείτε να δείτε και αλλοιώς: το Μπαμπούρ Ναμέ είναι το ανατολικό, ασιατικό De Bello Civili και De Bello Gallico. Ή, πιο απλά, ο Μπαμπούρ είναι ο Μογγόλος Καίσαρ. Αλλά ο Καίσαρ είχε μόνιμο σημείο αναφοράς την Ρώμη. Ο Μπαμπούρ μετεκινείτο ως βασιλιάς από την Φεργάνα στην Σαμαρκάνδη, από κει στην Καμπούλ και τελικά στην Άγκρα. Δεν όριζε το στέμμα του το σπαθί του, αλλά το σπαθί του το στέμμα του.
Νόμισμα που έκοψε ο Μπαμπούρ το 1507-1508
Δείτε το βίντεο:
Кабул: Сады и Мавзолей Бабура, Могольского Императора (Горкани) Индии
https://www.ok.ru/video/1509854481005
Περισσότερα:
Баги Бабур (пушту باغ بابر, перс. باغ بابر; также встречаются названия сад Бабура и сады Бабура) — парковый комплекс в Афганистане, расположен неподалеку от города Кабула. Назван в честь своего владельца Бабура, основателя империи Великих Моголов. Бабур, помимо этого, увлекался разведением садов. Баги Бабур является одной из достопримечательностей страны. Отличается тщательной продуманностью посадок; в прошлом в нём выращивались многие уникальные растения. Среди них были различные сорта фруктов, бахчевых и многое другое, что ранее вовсе не встречалось на данной территории.
https://ru.wikipedia.org/wiki/Баги_Бабур
The Garden of Babur (locally called Bagh-e Babur, Persian: باغ بابر/ bāġ-e bābur) is a historic park in Kabul, Afghanistan, and also the last resting-place of the first Mughal emperor Babur. The garden are thought to have been developed around 1528 AD (935 AH) when Babur gave orders for the construction of an “avenue garden” in Kabul, described in some detail in his memoirs, the Baburnama.
The original construction date of the gardens (Persian: باغ – bāġ) is unknown. When Babur captured Kabul in 1504 from the Arguns he re-developed the site and used it as a guest house for special occasions, especially during the summer seasons. Since Babur had such a high rank, he would have been buried in a site that befitted him. The garden where it is believed Babur requested to be buried in is known as Bagh-e Babur. Mughul rulers saw this site as significant and aided in further development of the site and other tombs in Kabul. In an article written by the Aga Khan Historic Cities Programme, describes the marble screen built around tombs by Mughal Emperor Shah Jahan in 1638 with the following inscription:
“only this mosque of beauty, this temple of nobility, constructed for the prayer of saints and the epiphany of cherubs, was fit to stand in so venerable a sanctuary as this highway of archangels, this theatre of heaven, the light garden of the god forgiven angel king whose rest is in the garden of heaven, Zahiruddin Muhammad Babur the Conqueror.”
https://en.wikipedia.org/wiki/Gardens_of_Babur
Ένα από τα πιο ενδιαφέροντα μνημεία της Καμπούλ είναι οι τεράστιοι κήποι και το μαυσωλείο του απογόνου του Ταμερλάνου βασιλιά της Φεργκάνα (σήμερα στο Ουζμπεκιστάν), ο οποίος αφού κατέκτησε την Σαμαρκάνδη, το σημερινό ανατολικό Ιράν και την Καμπούλ, κατέλαβε την Κοιλάδα του Ινδού και όλη την Ινδία (Χιντουστάν: σημερινή βόρεια Ινδία).
Εκεί κατέλυσε το ισλαμικό Σουλτανάτο του Δελχίου, θεμελίωσε την Αυτοκρατορία των Μεγάλων Μογγόλων (Μουγάλ – Mughal, όπως είναι γνωστοί στις δυτικές γλώσσες) την οποία οι ίδιοι αποκαλούσαν Γκορκανιάν.
Η λέξη αυτή (گورکانیان, Gūrkāniyān) είναι περσική και σημαίνει ‘Γαμπροί’. Έτσι ονόμαζαν τους Μεγάλους Μογγόλους της Νότιας Ασίας οι Ιρανοί στα φαρσί (περσικά) επειδή οι Μεγάλοι Μογγόλοι διατήρησαν την μογγολική παράδοση να ανεβαίνει στον θρόνο και γενικώτερα στην ιεραρχία της αυτοκρατορίας ένας ταπεινής καταγωγής αλλά γενναίος στρατιωτικός μετά από τον γάμο του με μια από τις κόρες ενός ευγενή ή ενός αυτοκράτορα.
Ο Μπαμπούρ ήταν μια στρατιωτική μεγαλοφυία, ένας πολυμαθής φιλόσοφος, ένας ποιητής και ιστορικός που άφησε ένα τεράστιο βιογραφικό ιστορικό έργο γραμμένο σε τσαγατάι τουρκικά με αρκετούς περσισμούς που λέγεται Μπαμπούρ Ναμέ (το Βιβλίο του Μπαμπούρ).
Η Ισλαμική (Σουνιτική) Αυτοκρατορία των Μεγάλων Μογγόλων ήταν συχνά ισχυρώτερη και πλουσιώτερη από την Σαφεβιδική (Σιιτική) Αυτοκρατορία του Ιράν και την Οθωμανική Αυτοκρατορία, συνένωσε εκτάσεις από την Κεντρική Ασία μέχρι την Ινδονησία, προξένησε μια μεγάλη μετανάστευση τουρκομογγολικών πληθυσμών στην Ινδία και στο Ντεκάν, κι αποτελεί την περίοδο της μεγαλύτερης ανάπτυξης Γραμμάτων, Τεχνών και Πολιτισμού στην Ινδία, το Ντεκάν, και γενικώτερα στην Νότια Ασία.
Ωστόσο, οι Γκορκανιάν είχαν έντονα επηρεαστεί από τον ιρανικό πολιτισμό.
Στην αυτοκρατορία τους, τα περσικά ήταν η γλώσσα της τέχνης και της λογοτεχνίας, τα αραβικά η γλώσσα των επιστημών, και τα ουρντού η γλώσσα του στρατού.
Τα ουρντού είναι στη βάση τους μια τουρκική γλώσσα (σήμερα στα τουρκικά της Τουρκίας ordu σημαίνει ‘στρατός’) μεικτή με ινδοευρωπαϊκό λεξιλόγιο.
Αν και πέθανε και τάφηκε στην βόρεια Ινδία ο Μπαμπούρ (στα τουρκικά το όνομά του σημαίνει ‘Τίγρης’), ζήτησε να ταφεί σε μια πόλη που του χρησίμευσε ως βάση για την κατάκτηση της βόρειας Ινδίας.
Γενικό σχεδιάγραμμα της πορείας του Μπαμπούρ από την Κεντρική Ασία προς την Ινδία
Δείτε το βίντεο:
Kabul: Gardens and Mausoleum of Babur, Mughal Emperor (Gorkani) of India
https://vk.com/video434648441_456240305
Δείτε το βίντεο:
Καμπούλ: Κήποι και Μαυσωλείο του Μπαμπούρ, Μεγάλου Μογγόλου (Γκορκανιάν) Αυτοκράτορα της Ινδίας
Δείτε το βίντεο:
Бабур (1483-1530): военный гений, поэт, историк и император, основатель Горканской династии (Великих Моголов) Индии
https://www.ok.ru/video/1510072388205
Περισσότερα:
Захир-ад-дин Мухаммад Бабу́р (узб. Zahiriddin Muhammad Bobur; араб. ﻇَﻬﻴﺮْ ﺍَﻟَﺪّﻳﻦ مُحَمَّدْ بَابُرْ, «Бабур» означает «лев, полководец, барс» и происходит от персидского слова ْبَبْر (babr) — «тигр», 14 февраля 1483 — 26 декабря 1530) — среднеазиатский и тимуридский правитель Индии и Афганистана, полководец, основатель династии и империи Бабуридов, в некоторых источниках — как империи Великих Моголов (1526). Известен также как узбекский поэт и писатель.
Полная тронная титулатура: ас-Султан аль-Азам ва-л-Хакан аль-Мукаррам Захир ад-дин Мухаммад Джалал ад-дин Бабур, Падшах-и-Гази.
Бабур — основатель династии, выходец из города Андижан. Родным языком Бабура был турки (староузбекский). Писал в своих мемуарах: “Жители Андижана — все тюрки; в городе и на базаре нет человека, который бы не знал по-тюркски. Говор народа сходен с литературным”. “Мемуары Бабура написаны на той разновидности тюркского языка, которая известна под названием турки, являющегося родным языком Бабура”, — писал английский востоковед Е. Дениссон Росс.
За свою 47-летнюю жизнь Захириддин Мухаммад Бабур оставил богатое литературное и научное наследие. Его перу принадлежит знаменитое «Бабур-наме», снискавшая мировое признание, оригинальные и прекрасные лирические произведения (газели, рубаи), трактаты по мусульманскому законоведению («Мубайин»), поэтике («Аруз рисоласи»), музыке, военному делу, а также специальный алфавит «Хатт-и Бабури».
Бабур переписывался с Алишером Навои. Стихи Бабура, написанные на тюркском, отличаются чеканностью образов и афористичностью. Главный труд Бабура — автобиография «Бабур-наме», первый образец этого жанра в исторической литературе, излагает события с 1493 по 1529 годы, живо воссоздаёт детали быта знати, нравы и обычаи эпохи. Французский востоковед Луи Базан в своём введении к французскому переводу (1980 г.) писал, что «автобиография (Бабура) представляет собой чрезвычайно редкий жанр в исламской литературе».
В последние годы жизни тема потери Родины стала одной из центральных тем лирики Бабура. Заслуга Бабура как историка, географа, этнографа, прозаика и поэта в настоящее время признана мировой востоковедческой наукой. Его наследие изучается почти во всех крупных востоковедческих центрах мира.
Можно сказать, что стихи Бабура — автобиография поэта, в которых поэтическим языком, трогательно излагаются глубокие чувства, мастерски рассказывается о переживаниях, порожденных в результате столкновения с жизненными обстоятельствами, о чём красноречиво говорит сам поэт:
Каких страданий не терпел и тяжких бед, Бабур?
Каких не знал измен, обид, каких клевет, Бабур?
Но кто прочтет «Бабур-наме», увидит, сколько мук
И сколько горя перенес царь и поэт Бабур.
https://ru.wikipedia.org/wiki/Бабур
Δείτε το βίντεο:
Babur (1483-1530): Military Genius, Poet, Historian and Emperor, the Founder of the Gorkanian Dynasty (Great Mughal) of India
https://vk.com/video434648441_456240306
Περισσότερα:
Babur (Persian: بابر, romanized: Bābur, lit. ‘tiger’] 14 February 1483 – 26 December 1530), born Zahīr ud-Dīn Muhammad, was the founder and first Emperor of the Mughal dynasty in South Asia. He was a direct descendant of Emperor Timur (Tamerlane) from what is now Uzbekistan.
The difficulty of pronouncing the name for his Central Asian Turco-Mongol army may have been responsible for the greater popularity of his nickname Babur, also variously spelled Baber, Babar, and Bābor The name is generally taken in reference to the Persian babr, meaning “tiger”. The word repeatedly appears in Ferdowsi’s Shahnameh and was borrowed into the Turkic languages of Central Asia.
https://en.wikipedia.org/wiki/Babur#Ruler_of_Central_Asia
Захир-ад-дин Мухаммад Бабу́р (узб. Zahiriddin Muhammad Bobur; араб. ﻇَﻬﻴﺮْ ﺍَﻟَﺪّﻳﻦ مُحَمَّدْ بَابُرْ, «Бабур» означает «лев, полководец, барс» и происходит от персидского слова ْبَبْر (babr) — «тигр», 14 февраля 1483 — 26 декабря 1530) — среднеазиатский и тимуридский правитель Индии и Афганистана, полководец, основатель династии и империи Бабуридов, в некоторых источниках — как империи Великих Моголов (1526). Известен также как узбекский поэт и писатель. Полная тронная титулатура: ас-Султан аль-Азам ва-л-Хакан аль-Мукаррам Захир ад-дин Мухаммад Джалал ад-дин Бабур, Падшах-и-Гази.
https://ru.wikipedia.org/wiki/Бабур
Δείτε το βίντεο:
Μπαμπούρ (1483-1530): Στρατηλάτης, Ποιητής, Ιστορικός, Πρώτος Αυτοκράτορας των Γκορκανιάν της Ινδίας
Περισσότερα:
Ένας από τους μεγαλύτερους στρατηλάτες όλων των εποχών, ένας από τους ελάχιστους ηγεμόνες που δεν έχασαν ποτέ μάχη, ένας στρατιωτικός με μεγάλη μάθηση, γνώση και σοφία, συγγραφέας ενός μεγαλειώδους ιστορικού έργου (Μπαμπούρ Ναμέ: ‘το Βιβλίο του Μπαμπούρ’), ποιητής και μυστικιστής, με ενδιαφέρον για την καλοζωΐα σε σύντομα όμως χρονικά διαστήματα αλλά και με ασκητικές τάσεις, ήταν ο θεμελιωτής της μεγάλης μογγολικής δυναστείας της Νότιας Ασίας που οι δυτικοί αποκαλούν Μουγάλ (Μεγάλους Μογγόλους).
Όταν ο Μπαμπούρ γεννήθηκε στο Αντιτζάν της Κοιλάδας Φεργάνα της Κεντρικής Ασίας (σήμερα στο Ουζμπεκιστάν), τίποτα δεν έδειχνε ότι θα γινόταν ό ίδιος ο ιδρυτής μιας τεράστιας αυτοκρατορίας.
Απόγονος του Ταμερλάνου, ήταν γιος του ηγεμόνα ενός μικρού από τα πολλά τιμουριδικά βασίλεια των χρόνων του.
Έμεινε ορφανός και συνεπώς ηγεμόνας ενός μικρού βασιλείου στα 11 του χρόνια. Ακολούθησαν τρεις τρομερές δεκαετίες στην διάρκεια των οποίων ο Μπαμπούρ άλλαξε τον χάρτη της Κεντρικής και της Νότιας Ασίας.
Ήταν μια σειρά πολέμων, κατακτήσεων και διαδοχικών βασιλείων από τα οποία ο ίδιος με τους στρατιώτες του μετεκινούνταν, συχνά εν μέσω φονικών μαχών, τρομερών κακουχιών και φυσικών αντιξοοτήτων.
Μόνον στα 43 του, το 1526, κατάφερε ο Μπαμπούρ επιτέλους να επιβληθεί στην βόρεια Ινδία και να θεμελιώσει την δυναστεία – θρύλο της Νότιας Ασίας.
Έτσι, ο Μπαμπούρ διαδοχικά χρημάτισε:
1494-1497: βασιλιάς της Φεργάνα
1497-1498: βασιλιάς της Σαμαρκάνδης
1498-1500: βασιλιάς της Φεργάνα
1500-1501: βασιλιάς της Σαμαρκάνδης
1504-1530: βασιλιάς της Καμπούλ
1511-1512: βασιλιάς της Σαμαρκάνδης
1526-1530: αυτοκράτορας του Χιντουστάν (πρωτεύουσα: Άγκρα)
Οι μάχες του Πανιπάτ (1526), της Χάνουα (1527), και του Τσαντερί (1528) στερέωσαν την κυριαρχία του στην βόρεια Ινδία (Χιντουστάν).
Μέχρι τότε, αν και σουνίτης μουσουλμάνος, δεν δίστασε να συνεργαστεί με τους Κιζιλμπάσηδες (όταν ο Οθωμανός Σουλτάνος Σελίμ Α’ προτίμησε να συνεργαστεί με τους Ουζμπέκους εχθρούς του), με τον Σάχη Ισμαήλ Α’ (βασ. 1501-1524), και στην συνέχεια (μετά το 1513) με τον Σελίμ Α’ (βασ. 1512-1520), ο οποίος νωρίς κατάλαβε ότι ο Μπαμπούρ θα μπορούσε να στήσει ό,τι χρειαζόταν η Οθωμανική Αυτοκρατορία: μια μεγάλη σουνιτική ισλαμική αυτοκρατορία από την άλλη, ανατολική, πλευρά των συνόρων της σιιτικής ισλαμικής ιρανικής αυτοκρατορίας των Σαφεβιδών.
Αυτό ήταν μεγάλος ρεαλισμός: το 1402 (ένα αιώνα νωρίτερα) ο Βαγιαζίτ Α’, πρόγονος του Σελίμ Α’, είχε συλληφθεί αιχμάλωτος από τον Ταμερλάνο (πρόγονο του Μπαμπούρ), ο οποίος είχε χύσει άφθονο οθωμανικό αίμα στην Μάχη της Άγκυρας.
Ωστόσο, οι Γκορκανιάν (όπως αποκαλούνταν οι Μεγάλοι Μογγόλοι οι ίδιοι στα περσικά) κράτησαν μια ισορροπία στις σχέσεις τους ανάμεσα σε Σαφεβίδες και Οθωμανούς.
Πριν από 500 χρόνια, ο Σουλτάνος Σελίμ Α’ (1470-1520), ο Σάχης Ισμαήλ Α’ (1487-1524), και ο Μπαμπούρ (1483-1530) ήταν οι τρεις ισχυρώτεροι αυτοκράτορες του κόσμου.
Και ήταν, ασχέτως θρησκευτικών διαφορών, και οι τρεις τουρκομογγολικής καταγωγής.
Με περισσότερη κλίση στην θεολογία και στην στρατιωτική πειθαρχία ο πρώτος, με έντονη τάση στην ποίηση και την συγγραφή οι άλλοι δύο που επίσης διέπρεπαν και στον έκλυτο βίο – ο Ισμαήλ Α’ συνεχώς κι ο Μπαμπούρ περιστασιακά.
Ο Μπαμπούρ θυμίζει τον Μεγάλο Αλέξανδρο: αλλού γεννήθηκε (Φεργάνα), αλλού πέθανε (Χιντουστάν), αλλού τάφηκε (Καμπούλ).
-------------------------------
Διαβάστε:
Bābor, Ẓahīr-al-dīn Moḥammad
(6 Moḥarram 886-6 Jomādā I 937/14 February 1483-26 December 1530) Timurid prince, military genius, and literary craftsman who escaped the bloody political arena of his Central Asian birthplace to found the Mughal Empire in India
His origin, milieu, training, and education were steeped in Persian culture and so Bābor was largely responsible for the fostering of this culture by his descendants, the Mughals of India, and for the expansion of Persian cultural influence in the Indian subcontinent, with brilliant literary, artistic, and historiographical results.
Bābor’s father, ʿOmar Šayḵ Mīrzā (d. 899/1494), ruled the kingdom of Farḡāna along the headwaters of the Syr Darya, but as one of four brothers, direct fifth-generation descendants from the great Tīmūr, he entertained larger ambitions. The lack of a succession law and the presence of many Timurid males perpetuated an atmosphere of constant intrigue, often erupting into open warfare, between the descendants who vied for mastery in Khorasan and Central Asia, but they finally lost their patrimony when they proved incapable of cooperating to defend it against a common enemy.
It was against that same enemy, namely, the Uzbeks under the brilliant Šaybānī Khan (d. 916/1510), that Bābor himself learned his trade as a military leader in a long series of losing encounters. Bābor’s mother, Qotlūk Negār Ḵanūm, was the daughter of Yūnos Khan of Tashkent and a direct descendant of Jengiz Khan. She and her mother, Aysān-Dawlat Bēgam, had great influence on Bābor during his early career. It was his grandmother, for instance, who taught Bābor many of his political and diplomatic skills (Bābor-nāma, tr., p. 43), thus initiating the long series of contributions by strong and intelligent women in the history of the Mughal Empire.
Ο Μπαμπούρ (δεξιά) με τον γιο και διάδοχό του Χουμαγιούν
Bābor presumed that his descent from Tīmūr legitimized his claim to rule anywhere that Tīmūr had conquered, but like his father, the first prize he sought was Samarqand. He was plunged into the maelstrom of Timurid politics by his father’s death in Ramażān, 899/June, 1494, when he was only eleven. Somehow he managed to survive the turbulent years that followed. Wars with his kinsmen, with the Mughals under Tanbal who ousted him from Andijan, the capital city of Farḡāna, and especially with Šaybānī Khan Uzbek mostly went against him, but from the beginning he showed an ability to reach decisions quickly, to act firmly and to remain calm and collected in battle. He also tended to take people at their word and to view most situations optimistically rather than critically.
In Moḥarram, 910/June-July, 1504, at the age of twenty-one, Bābor, alone among the Timurids of his generation, opted to leave the Central Asian arena, in which he had lost everything, to seek a power base elsewhere, perhaps with the intention of returning to his homeland at a later date.
Accompanied by his younger brothers, Jahāngīr and Nāṣer, he set out for Khorasan, but changed his plans and seized the kingdom of Kabul instead.
In this campaign he began to think more seriously of his role as ruler of a state, shocking his troops by ordering plunderers beaten to death (Bābor-nāma, tr., p. 197).
The mountain tribesmen in and around Farḡāna with whom Bābor had frequently found shelter had come to accept him as their legitimate king.
He had no such claims upon the loyalty of the Afghan tribes in Kabul, but he had learned much about human nature and the nomad mentality in his three prolonged periods of wandering among the shepherd tribes of Central Asia (during 903/1497-98, 907/1501-02, and 909/1503-04).
He crushed all military opposition, even reviving the old Mongol shock tactic of putting up towers of the heads of slain foes, but he also made strenuous efforts to be fair and just, admitting, for instance, that his early estimates of food production and hence the levy of tributary taxes were excessive (Bābor-nāma, tr., p. 228).
At this point Bābor still saw Kabul as only a temporary base for re-entry to his ancestral domain, and he made several attempts to return in the period 912-18/1506-12. In 911/1505 his uncle Sultan Ḥosayn Mīrzā of Herat, the only remaining Timurid ruler besides Bābor, requested his aid against the Uzbeks—even though he himself had refused to aid Bābor on several previous occasions.
His uncle died before Bābor arrived in Herat, but Bābor remained there till he became convinced that his cousins were incapable of offering effective resistance to Šaybānī Khan’s Uzbeks.
While in Herat he sampled the sophistication of a brilliant court culture, acquiring a taste for wine, and also developing an appreciation for the refinements of urban culture, especially as exemplified in the literary works of Mīr ʿAlī-Šīr Navāʾī.
During his stay in Herat Bābor occupied Navāʾī’s former residence, prayed at Navāʾī’s tomb, and recorded his admiration for the poet’s vast corpus of Torkī verses, though he found most of the Persian verses to be “flat and poor” (Bābor-nāma, tr., p. 272).
Navāʾī’s pioneering literary work in Torkī, much of it based, of course, on Persian models, must have reinforced Bābor’s own efforts to write in that medium.
In Rajab, 912/December, 1506, Bābor returned to Kabul in a terrible trek over snow-choked passes, during which several of his men lost hands or feet through frostbite. The event has been vividly described in his diary (Bābor-nāma, tr., pp. 307-11). As he had foreseen, the Uzbeks easily took Herat in the following summer’s campaign, and Bābor indulged in one of his rare slips from objectivity when he recorded the campaign in his diary with some unfair vilification of Šaybānī Khan, his long-standing nemesis (Bābor-nāma, tr., pp. 328-29).
Bābor next consolidated his base in Kabul, and added to it Qandahār. He dramatically put down a revolt by defeating, one by one in personal combat, five of the ringleaders—an event which his admiring young cousin Mīrzā Moḥammad Ḥaydar Doḡlat believed to be his greatest feat of arms (Tārīḵ-erašīdī, tr., p. 204).
Here again it seems that Bābor acted impetuously, but saved himself by his courage and strength; and such legend-making deeds solidified his charismatic hold on the men whom he had to lead in battle. Uncharacteristically, Bābor withdrew from Qandahār and Kabul at the rumor that Šaybānī Khan was coming.
It was apparently the only time in his life when he lost confidence in himself. In fact, the Uzbek leader was defeated and killed by Shah Esmāʿīl Ṣafawī in 916/1510, and this opened the way for Bābor’s last bid for a throne in Samarqand.
From Rajab, 917 to Ṣafar, 918/October, 1511 to May, 1512, he held the city for the third time, but as a client of Shah Esmāʿīl, a condition that required him to make an outward profession of the Shiʿite faith and to adopt the Turkman costume of the Safavid troops.
Bābor’s kinsmen and erstwhile subjects did not concur with his doctrinal realignment, however much it had been dictated by political circumstances. Moḥammad-Ḥaydar, a young man indebted to Bābor for both refuge and support, exulted at the Uzbek defeat of Bābor, thus demonstrating how unusual in that time and place were Bābor’s breadth of vision and tolerance, qualities that became crucial to his later success in India. Breaking away from his Safavid allies, Bābor dallied in the Qunduz area, but he must have sensed that his chance to regain Samarqand was irretrievably lost.
It was only at this stage that he began to think of India as a serious goal, though after the conquest he wrote that his desire for Hindustan had been constant from 910/1504 (Bābor-nāma, tr., p. 478). With four raids beginning in 926/1519, he probed the Indian scene and discovered that dissension and mismanagement were rife in the Lodi Sultanate. In the winter of 932/1525-26 he brought all his experience to bear on the great enterprise of the conquest of India. With the proverb “Ten friends are better than nine” in mind, he waited for all his allies before pressing his attack on Lahore (Bābor-nāma, tr., p. 433).
His great skills at organization enabled him to move his 12,000 troops from 16 to 22 miles a day once he had crossed the Indus, and with brilliant leadership he defeated three much larger forces in the breathtaking campaigns that made him master of North India. First he maneuvered Sultan Ebrāhīm Lōdī into attacking his prepared position at the village of Panipat north of Delhi on 8 Rajab 932/20 April 1526. Although the Indian forces (he estimated them at 100,000; Bābor-nāma, tr., p. 480) heavily outnumbered Bābor’s small army, they fought as a relatively inflexible and undisciplined mass and quickly disintegrated.
Bābor considered Ebrāhīm to be an incompetent general, unworthy of comparison with the Uzbek khans, and a petty king, driven only by greed to pile up his treasure while leaving his army untrained and his great nobles disaffected (Bābor-nāma, tr., p. 470). Yet Bābor ordered a tomb to be built for him.
He then swiftly occupied Delhi and Agra, first visiting the tombs of famous Sufi saints and previous Turkish kings, and characteristically laying out a garden.
The garden provided him with such satisfaction that he later wrote: “to have grapes and melons grown in this way in Hindustan filled my measure of content” (Bābor-nāma, tr., p. 686).
His new kingdom was a different story. Bābor first had to solve the problem of disaffection among his troops.
Like Alexander’s army, they felt that they were a long way from home in a strange and unpleasant land.
Bābor had planned the conquest intending to make India the base of his empire since Kabul’s resources proved too limited to support his nobles and troops.
He himself never returned to live in Kabul.
But, since he had permitted his troops to think that this was simply another raid for wealth and booty, he had to persuade them otherwise, which was no easy chore (Bābor-nāma, tr., pp. 522-35).
The infant Mughal state also had to fight for its life against a formidable confederation of the Rajput chiefs led by Mahārānā Sangā of Mewar.
After a dramatic episode in which Bābor publicly foreswore alcohol (Bābor-nāma, tr., pp. 551-56), Bābor defeated the Rajputs at Khanwah on 13 Jomādā I 933/17 March 1527 with virtually the same tactics he had used at Panipat, but in this case the battle was far more closely contested.
Bābor next campaigned down the Ganges River to Bengal against the Afghan lords, many of whom had refused to support Ebrāhīm Lōdī but also had no desire to surrender their autonomy to Bābor.
Even while rival powers threatened him on all sides—Rajputs and Afghans in India, Uzbeks at his rear in Kabul—Bābor’s mind was turned to consolidation and government.
He employed hundreds of stone masons to build up his new capital cities, while winning over much of the Indian nobility with his fair and conciliatory policies.
He was anxiously grooming his sons to succeed him, not without some clashes of personality, when his eldest son Homāyūn (b. 913/1506) fell seriously ill in 937/1530.
Another young son had already died in the unaccustomed Indian climate, and at this family crisis his daughter Golbadan wrote that Bābor offered his own life in place of his son’s, walking seven times around the sickbed to confirm the vow (Bābor-nāma, translator’s note, pp. 701-2).
Bābor did not leave Agra again, and died there later that year on 6 Jomādā I 937/26 December 1530.
Bābor’s diary, which has become one of the classic autobiographies of world literature, would be a major literary achievement even if the life it illuminates were not so remarkable. He wrote not only the Bābor-nāma but works on Sufism, law and prosody as well as a fine collection of poems in Čaḡatay Torkī. In all, he produced the most significant body of literature in that language after Navāʾī, and every piece reveals a clear, cultivated intelligence as well as an enormous breadth of interests.
His Dīvān includes a score or more of poems in Persian, and with the long connection between the Mughals and the Safavid court begun by Bābor himself, the Persian language became not only the language of record but also the literary vehicle for his successors. It was his grandson Akbar who had the Bābor-nāma translated into Persian in order that his nobles and officers could have access to this dramatic account of the dynasty’s founder.
Bābor did not introduce artillery into India—the Portuguese had done that—and he himself noted that the Bengal armies had gunners (Bābor-nāma, tr., pp. 667-74). But his use of new technology was characteristic of his enquiring mind and enthusiasm for improvement. His Ottoman experts had only two cannons at Panipat, and Bābor personally witnessed the casting of another, probably the first to be cast in India, by Ostād ʿAlīqolī on 22 October 1526 (Bābor-nāma, tr., pp. 536-37).
The piece did not become ready for test firing till 10 February 1527 when it shot stones about 1,600 yards, and during the subsequent campaigns against the Afghans down the Ganges, Bābor specifically mentions Ostād ʿAlīqolī getting off eight shots on the first day of the battle and sixteen on the next (Bābor-nāma, tr., p. 599). Quite obviously then it was not some technical superiority in weaponry, but Bābor’s genius in using the discipline and mobility which he had created in his troops that won the crucial battles for him in India.
Bābor, however, was generally interested in improving technology, not only for warfare but also for agriculture. He tried to introduce new crops to the Indian terrain and to spread the use of improved water-lifting devices for irrigation (Bābor-nāma, tr., p. 531). His interest in improvement and change was facilitated by his generous nature. Though he had faults, they were outweighed by his attractive personality, cheerful in the direst adversity, and faithful to his friends.
The loyalties he inspired enabled the Mughal Empire in India to survive his own early death and the fifteen-year exile of his son and successor, Homāyūn. The liberal traditions of the Mughal dynasty were Bābor’s enduring legacy to his country by conquest.
Τις βιβλιογαφικές παραπομπές του κειμένου θα βρείτε εδώ:
http://www.iranicaonline.org/articles/babor-zahir-al-din
==============================
Επιπλέον:
Μπαμπούρ και Γκορκανιάν (Μεγάλοι Μογγόλοι):
https://en.wikipedia.org/wiki/Babur
https://ru.wikipedia.org/wiki/Бабур
https://en.wikipedia.org/wiki/Mughal_Empire
https://ru.wikipedia.org/wiki/Империя_Великих_Моголов
https://en.wikipedia.org/wiki/Gardens_of_Babur
https://ru.wikipedia.org/wiki/Баги_Бабур
Οικογενειακό υπόβαθρο:
https://en.wikipedia.org/wiki/Umar_Shaikh_Mirza_II
https://en.wikipedia.org/wiki/Qutlugh_Nigar_Khanum
https://en.wikipedia.org/wiki/Abu_Sa%27id_Mirza
https://en.wikipedia.org/wiki/Timurid_Empire
https://en.wikipedia.org/wiki/Chagatai_Khanate
Τοπογραφικά για την καταγωγή του Μπαμπούρ:
https://en.wikipedia.org/wiki/Fergana_Valley
https://en.wikipedia.org/wiki/Fergana
https://en.wikipedia.org/wiki/Akhsikath
Ιστορικό υπόβαθρο:
https://en.wikipedia.org/wiki/Kara-Khanid_Khanate
https://en.wikipedia.org/wiki/Khwarazmian_dynasty
https://en.wikipedia.org/wiki/Mongol_conquest_of_Khwarezmia
https://en.wikipedia.org/wiki/Ilkhanate
https://en.wikipedia.org/wiki/Hulagu_Khan
https://en.wikipedia.org/wiki/Timeline_of_the_Ilkhanate
https://en.wikipedia.org/wiki/Jalairid_Sultanate
-----------------
Κατεβάστε την αναδημοσίευση σε Word doc.:
https://www.slideshare.net/MuhammadShamsaddinMe/14831530
https://issuu.com/megalommatis/docs/babur.docx
https://vk.com/doc429864789_622328060
https://www.docdroid.net/JWgxJAd/mpampour-1483-1530-stratilatis-filosofos-poiitis-istorikos-autokratoras-apoghonos-toy-tamerlanoy-docx
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
Μίθρας, Μιθραϊσμός & Μιθραϊκά Μυστήρια: Όλα τα Αρχαία Ελληνικά και Λατινικά Κείμενα που αναφέρονται στον Μίθρα και τους Μιθραϊστές
Mithras, Mithraism & Mithraic Mysteries: All Ancient Greek and Latin Texts Relating to Mithras and the Mithraists
ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”
Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 7η Μαΐου 2019.
Αναδημοσίευση από το https://www.tertullian.org/ όλων των αρχαιοελληνικών και λατινικών κειμενικών αναφορών στον Μίθρα. Οι αρχαίες ιρανικές ιστορικές πηγές των αχαιμενιδικών, αρσακιδικών και σασανιδικών και οι αναφορές των Αρχαίων Ελλήνων και Ρωμαίων στον Μίθρα μας βοηθούν τόσο στην ανασύσταση της τρομερής θρησκευτικής διαπάλης των αχαιμενιδικών χρόνων (550-330) ανάμεσα στον Ζωροαστρισμό και τον Μιθραϊσμό, όσο και στην κατανόηση της μεγάλης άγνοιας των Αρχαίων Ελλήνων και Ρωμαίων σχετικά με τις θρησκείες του Ιράν. Με άλλα λόγια, οι Αρχαίοι Έλληνες και Ρωμαίοι δεν στάθηκαν ικανοί να διακρίνουν την τρομερή αντιπαλότητα των Ζωροαστριστών και Μιθραϊστών Ιρανών με τους οποίους συνδιαλέγοντο. Έτσι, η τεράστια σύγχυση σχετικά με το αχαιμενιδικό Ιράν διατηρήθηκε επί μακρόν και επέδρασε αρνητικά στις ρωμαιοϊρανικές σχέσεις κατά τα αρσακιδικά και τα σασανιδικά χρόνια. Αυτή η σύγχυση βρήκε την συνέχειά της στα χριστιανοϊσλαμικά χρόνια, όταν οι Ρωμιοί ιστορικοί δεν μπορούσαν να εννοήσουν τις θρησκευτικές, ψυχικές-πνευματικές, μυστικιστικές και θεολογικές έριδες οι οποίες εκδηλώθηκαν εντός του ισλαμικού χαλιφάτου.
-----------------------------------------
http://greeksoftheorient.wordpress.com/2019/05/07/μίθρας-μιθραϊσμός-μιθραϊκά-μυστήρι/ ====================
Οι Ρωμιοί της Ανατολής – Greeks of the Orient
Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία
Ύστερα από το μεγάλο ενδιαφέρον που προκλήθηκε σχετικά με την διάδοση του Μιθραϊσμού ανάμεσα στους Έλληνες, τους Ρωμαίους, την Ρωμαϊκή Αυτοκρατορία και ολόκληρη την Ευρώπη εξαιτίας δύο πρώτων κειμένων μου σχετικά, δημοσιεύω σήμερα ένα πλήρη κατάλογο (στα αγγλικά) όλων των αποσπασμάτων αρχαίας ελληνικής και ρωμαϊκής γραμματείας που αναφέρονται στον Μίθρα και στους Μιθραϊστές.
Η επιστημονική εργασία αυτή δεν έχει βεβαίως γίνει από μένα, ούτε κι η ηλεκτρονική παρουσίαση του θέματος είναι δική μου. Παραθέτω τον σύνδεσμο. Είμαι όμως σίγουρος ότι όσοι ενδιαφέρονται σοβαρά θα βρουν εδώ όσα τους χρειάζονται για να κάνουν μόνοι τους την δική τους έρευνα.
Αποσπάσματα από τον Ηρόδοτο και τον Ξενοφώντα μέχρι τον Θεοφάνη και τον Φώτιο, περνώντας από τους Δίωνα Χρυσόστομο, τον Λουκιανό, τον Δίωνα Κάσσιο, τον Ψευδο-Καλλισθένη, τον Γρηγόριο Ναζιανζηνό, τον Ιουλιανό Παραβάτη, τον Ιερώνυμο, τον Κοσμά Ινδικοπλεύστη, τον Κοσμά Μελωδό, και πολλούς άλλους δείχνουν σε ποιον βαθμό είχε προχωρήσει ο πολιτισμικός εκπερσισμός των Αρχαίων Ελλήνων και των Ρωμαίων. Οι φιλολογικές μαρτυρίες παρουσιάζονται καταταγμένες χρονολογικά.
Εννοείται ότι δεν περιλαμβάνονται εδώ οι επιγραφικές μαρτυρίες: οι χιλιάδες επιγραφών σε αρχαία ελληνικά και λατινικά που έχουν ανασκαφεί κι ανευρεθεί από την Κομμαγηνή και τον Πόντο μέχρι την Γερμανία και την Βρεταννία κι από την Αλγερία και την Ιβηρική μέχρι τις στέππες της Ουκρανίας.
Επίσης δεν περιλαμβάνονται εδώ κατάλογοι αναγλύφων, αγαλμάτων, μνημείων, ναών του Μίθρα (: ‘Μιθραίων’) και γενικώτερα αρχαιολογικών χώρων που έχουν εντοπισθεί δυτικά του Ιράν και μέχρι τον Ατλαντικό, ή από την Βόρεια Ευρώπη μέχρι το Σουδάν.
Τα τρία πρότερα κείμενά μου για το θέμα βρίσκονται εδώ:
Οι Ατελείωτες Επελάσεις του Μίθρα προς την Δύση κι ο Πολιτισμικός Εξιρανισμός Ελλήνων, Ρωμαίων κι Ευρωπαίων
https://greeksoftheorient.wordpress.com/2019/04/29/οι-ατελείωτες-επελάσεις-του-μίθρα-προ/
(και πλέον: https://www.academia.edu/58627059/Οι_Ατελείωτες_Επελάσεις_του_Μίθρα_προς_την_Δύση_κι_ο_Πολιτισμικός_Εξιρανισμός_Ελλήνων_Ρωμαίων_κι_Ευρωπαίων)
Ταυροθυσίες και Μιθραϊκά Μυστήρια στην Κορυφή του Ολύμπου – Η Απόλυτη Επιβολή του Περσικού Πνεύματος ανάμεσα στους Έλληνες & το Τέλος της Αρχαίας Ελλάδας
https://greeksoftheorient.wordpress.com/2019/05/06/ταυροθυσίες-και-μιθραϊκά-μυστήρια-στ/
(και πλέον: https://www.academia.edu/62212919/Ταυροθυσίες_και_Μιθραϊκά_Μυστήρια_στην_Κορυφή_του_Ολύμπου_Η_Απόλυτη_Επιβολή_του_Περσικού_Πνεύματος_ανάμεσα_στους_Έλληνες_and_το_Τέλος_της_Αρχαίας_Ελλάδας)
και
Η Απόλυτη Κυριαρχία των Μιθραϊστών Πειρατών στο Αιγαίο, την Ελλάδα και τον Θεσσαλικό Όλυμπο στον 1ο Αιώνα π.Χ. – Τι λέει ο Πλούταρχος
http://greeksoftheorient.wordpress.com/2019/05/07/η-απόλυτη-κυριαρχία-των-μιθραϊστών-πε/
(και πλέον: https://www.academia.edu/62228155/Η_Απόλυτη_Κυριαρχία_των_Μιθραϊστών_Πειρατών_στο_Αιγαίο_την_Ελλάδα_και_τον_Θεσσαλικό_Όλυμπο_στον_1ο_Αιώνα_π_Χ_Τι_λέει_ο_Πλούταρχος)
Για όσους έχουν δυσκολία στα αγγλικά, τονίζω ότι θα επανέλθω συχνά-πυκνά εστιάζοντας σε πολλά από τα παρακάτω κείμενα.
—————————————————-
Ο Μίθρας στο Ιράν, Ανάγλυφο του Ταγ-ε Μποστάν (Taq-e_Bostan): στέψη του Αρντασίρ Β’ 379-383 μ.Χ. (αριστερά, κραδαίνοντας το μπαρσόμ)
Ο Μίθρας στο Ιεροθέσιον Κορυφής (Νέμρουτ Νταγ) και άλλα μνημεία της Κομμαγηνής
Ο Μίθρας στην Ρωμαϊκή Αυτοκρατορία και την Ευρώπη
Ο Μίθρας στην Αυτοκρατορία της Μερόης (‘Αιθιοπία’: Αρχαίο Σουδάν), Αναπαράσταση των χρόνων του βασιλέως Σορκάρορ (Shorkaror – 20-30 μ.Χ.) από το Τζέμπελ Κέιλι (Jebel Qeili), ανατολικά του Χαρτούμ
——————————————————–
Mithras: all the passages in Graeco-Roman literature
http://www.tertullian.org/rpearse/mithras/literary_sources.htm
This page contains a list of all the passages in Greek or Latin literature that refer to “Mithra(s)”, in English translation. This includes all the material for both the ancient Persian cult of Mitra, and the Roman cult of Mithras, as it is sometimes not clear which is intended here, and the Romans themselves tended to suppose that Mithras and Mithra were the same, and used the same word for each.
I have indicated in each case, where possible, which is intended: the Persian cult by P, the Roman one by R. and those which could be either as ?.
The material here has mainly been gathered as follows:
· Use the bibliography from Manfred Clauss The Roman cult of Mithras.
· Use Geden Select passages illustrating Mithraism
· Use Cumont, Textes et Monuments 2. A number of passages which don’t mention Mithras, or else are from late saints’ lives, are omitted.
I have tried to link to complete English translations online where possible, and to indicate where the original language text can be found using {}. In some cases where more than one translation was available to me, I give both. Dates given for the works are approximate, for the convenience of the reader.
I have excluded Persian and Armenian material, which presumably would be inaccessible in the Greek and Roman world anyway. Geden translates a small selection of this.
· Herodotus (5th c. BC) P
· Ctesias (4th c. BC) P
· Xenophon (4th c. BC) P
· Duris of Samos (4th c. BC) P
· Strabo (20 BC) P
· Pliny the Elder (ca. 50 AD) P
· Quintus Curtius (40-50 AD) P
· Plutarch (c. 100 AD) P
· Dio Chrysostom (50-120 AD) P
· Statius (80 AD) R
· Justin Martyr (150 AD) R
· Lucian (120-200 AD) P
· Zenobius the Sophist (2nd century AD) ?
· Tertullian (ca. 200 AD) R
· Cassius Dio (ca. 200 AD) P
· Origen (200-254 AD) R
· Ps.Clement (200 AD) ?
· Porphyry (ca.270 AD) R
· Commodian (3rd c. AD) R
--------------------------
· Arnobius the Elder (295 AD) ?
· P.Oxy.1802 (2-3rd c. AD) P
· Ps.Callisthenes (300 AD) P
· Greek Magical Papyri (3rd c. AD) ?
· Acts of Archelaus (Early 4th c. AD) R
· Firmicus Maternus (350 AD) R
· Gregory Nazianzen (370 AD) R
· Julian the Apostate (361-2 AD) R
· Himerius (ca. 362 AD) R
· Libanius (ca. 362 AD) R
· Epiphanius (late 4th c.)
· Jerome (ca. 400 AD) R
· Eunapius (late 4th c. AD) R
· Augustan History (late 4th c. AD) R
· Ambrose of Milan (late 4th c. AD) P
· Claudian (ca. 400 AD) P
· Prudentius (ca. 400 AD) ?
· Ps.-Paulinus of Nola / Carmen ad Antonium (ca. 400 AD) R
· Carmen ad Flavianum / contra Paganos (ca. 400 AD) R
· Augustine (early 5th c. AD) R
· Ambrosiaster (5th c. AD) R
· Dionysius the Areopagite (late 5th c. AD) P
-------------------------
· Martianus Capella (5th c. AD) ?
· Socrates Scholasticus (early 5th c. AD) R
· Sozomen (5th c. AD) R
· Proclus (5th c. AD) P
· Hesychius (ca. 400 AD) P
· Zosimus the alchemist (300 AD) ?
· Zosimus (6th c. AD) ?
· Nonnus of Panopolis (ca. 400 AD) P
· Lactantius Placidus (5th century AD) R
· John the Lydian (6th c. AD) R
· Damascius (6th c. AD) ?
· Cosmas Indicopleustes (ca. 550 AD) P
· Maximus the Confessor (7th c. AD) P
· Nonnus the Mythographer (6th or 7th c. AD) R
· John the Lydian (6th c. AD) R
· Theophylact Simocatta (ca. 600 AD) ?
· Cosmas of Jerusalem (ca. 750 AD) R
· Theophanes (650+ AD) R
· The Suda (9-10 c. AD) R
· Photius (9 c. AD) R
· Panegyrici Latini (9th c. AD) ?
================================
Herodotus (5th c. B.C.) [=Mithra] {Cumont, ii, p.16-17}
Histories, book 1, ch. 131 (Geden p.24):
Others are accustomed to ascend the hill-tops and sacrifice to Zeus, the name they give to the whole expanse of the heavens. Sacrifice is offered also to the sun and moon, to the earth and fire and water and the winds. These alone are from ancient times the objects of their worship, but they have adopted also the practice of sacrifice to Urania, which they have learned from the Assyrians and Arabians. The Assyrians give to Aphrodite the name Mylitta, the Arabians Alilat and the Persians Mitra.
Cumont notes that Ambrose of Milan also calls Mithra female.
————————————————–
Ctesias (after 398 B.C.) [=Mithra] {Cumont, ii, p.10}
Quoted by Athenaeus, Deipnosophists, book 10, ch.45 (2nd c.). Geden p.25:
Ktesias reports that among the Indians it was not lawful for the king to drink to excess. Among the Persians however the king was permitted to be intoxicated on the one day on which sacrifice was offered to Mithra.
Cumont adds that the passage from Athenaeus is reproduced in part by Eustathius, Commentary on the Odyssey, XVIII, 3, p.1854; and Commentary on the Iliad, p.957.
—————————————————–
Xenophon (ca. 397-340 B.C.) [=Mithra] {Cumont, ii, p.51}
Oeconomicus, IV. 24. Cyrus the Younger, addressing Lysander:
Do you wonder at this, Lysander? I swear to you by Mithra that whenever I am in health I never break my fast without perspiring. (Geden)
Cyropaedia, VII. 5. Spoken by Artabazus to Cyrus the Elder.
By Mithra I could not come to you yesterday without fighting my way through many foes. (Geden)
———————————————————–
Duris of Samos (Mid. 4th c. B.C.) [=Mithra] {Cumont, ii, p.10}
Quoted by Athenaeus, Deipnosophists, book 10, ch.45, immediately after the quote from Ctesias above. (2nd c. A.D.) Geden p.26.
In the seventh book of his Histories Duris has preserved the following account on this subject. Only at the festival celebrated by the Persians in honour of Mithra does the Persian king become drunken and dance after the Persian manner. On this day throughout Asia all abstain from the dance. For the Persians are taught both horsemanship and dancing; and they believe that the practice of these rhythmical movements strengthens and disciplines the body.
Cumont adds that the passage from Athenaeus is reproduced in part by Eustathius, Commentary on the Odyssey, XVIII, 3, p.1854; and Commentary on the Iliad, p.957.
——————————————————–
Strabo (20 B.C.) [=Mithra] {Cumont, ii, p.49}
Geographica, XI. 14:
The country (i.e. Armenia) is so excellently suited to the rearing of horses, being not inferior indeed to Media, that the Nisaean steeds are raised there also of the same breed that the Persian kings were wont to use. And the satrap of Armenia used to send annually to Persia twice ten thousand colts for the Mithraic festivals. (Geden)
Geographica, XV. 3:
The Persians therefore do not erect statues and altars, but sacrifice on a high place, regarding the heaven as Zeus; and they honour also the sun, whom they call Mithra, and the moon and Aphrodite and fire and earth and the winds and water. (Geden)
Cumont notes that the second passage reproduces Herodotus.
—————————————————–
Pliny the Elder (23-79 A.D.) [=Mithra] {Cumont, ii, p.32}
Natural History, book 37, chapter 10: (Jewels derived from the name)
Mithrax is brought from Persia and the hill-country of the Red Sea, a stone of varied colours that reflects the light of the sun. … The Assyrians prize Eumitren the jewel of Bel their most honoured deity, of a light-green colour and employed in divination. (Geden)
—————————————————–
Quintus Curtius (40-50 A.D.) [=Mithra] {Cumont, ii, p.10}
Geden p.27. History of Alexander, book 4, chapter. 13. The scene is before the battle of Arbela.
The king himself with his generals and Staff passed around the ranks of the armed men, praying to the sun and Mithra and the sacred eternal fire to inspire them with courage worthy of their ancient fame and the monuments of their ancestors.
Cumont adds that there is a variant here: mithrem rather than mithram.
—————————————————–
Plutarch (ca. 100 A.D.) [=Mithra] {Cumont, ii, p.33-36}
De Iside et Osiride, ch. 46. Theopompus lived in the 4th c. B.C.
The following is the opinion of the great majority of learned men. By some it is maintained that there are two gods, rivals as it were, authors the one of good and the other of evil. Others confine the name of god to the good power, the other they term demon, as was done by Zoroaster the Magian, who is said to have lived to old age five thousand years before the Trojan war. He calls the one Horomazes, the other Areimanius. The former he assserts is of all natural phenomena most closely akin to the light, the latter to darkness, and that Mithra holds an intermediate position. To Mithra therefore the Persians give the name of the mediator. Moreover he taught men to offer to Horomazes worthy and unblemished sacrifices, but to Areimanius imperfect and deformed. For they bruise a kind of grass called molu in a trough, and invoke Hades and Darkness; then mixing it with the blood of a slaughtered wolf they carry it to a sunless place and throw it away. For they regard some plants as the property of the good god, and some· of the evil demon; and so also such animals as dogs and birds ,and hedgehogs belong to the good deity, and the water rat to the evil. Of these last therefore it is meritorious to kill as many as possible.
They have also many stories to relate concerning the gods, for example that Horomazes was born of the purest light, Areimanius of the darkness, and these are hostile to one another. The former created six gods, the first three deities respectively of good-will, truth, and orderliness, the others of wisdom, wealth, and a good conscience. By the latter rivals as it were to these were formed of equal number. Then Horomazes extended himself to thrice his stature as far beyond the sun as the sun is beyond the earth, and adorned the heaven with stars, appointing one star, Sirius, as guardian and watcher before all. He made also other twenty-four gods and placed them in an egg, but Areimanius produced creatures of equal number and these crushed the egg . . . wherefore evil is mingled with good.
At the appointed time however Areimanius must be utterly brought to nought and destroyed by the pestilence and famine which he has himself caused, and the earth will be cleared and made free from obstruction, the habitation of a united community of men dwelling in happiness and speaking one tongue. Theopompus further reports that according to the magi for three thousand years in succession each of the gods holds sway or is in subjection, and that there will follow on these a further period of three thousand years of war and strife, in which they mutually destroy the works of one another. Finally Hades will be overthrown, and men will be blessed, and will neither need nourishment nor cast a shadow. And the deity who has accomplished these things will then take rest and solace for a period that is not long, especially for a god, and moderate for a sleeping man. To this effect then is the legendary account given by the magi.
Life of Alexander, c. 30:
If thou art not false to the interests of the Persians, but remainest loyal to me thy lord, tell me by thy regard for the great light of Mithra, and the royal right hand ….
Life of Artaxerxes Memnon, c.4:
Presenting a pomegranate of great size a certain Omisus said to him: By Mithra you may trust this man quickly to make an insignificant city great.
Vita Pompei (Life of Pompey) c.24, 5, 632CD. (This is often quoted as if it had some connection with Mithras of the legions; but surely relates to Mithridates and Persian Mithra in Asia Minor?).
There were of these corsairs above one thousand sail, and they had taken no less than four hundred cities, committing sacrilege upon the temples of the gods, and enriching themselves with the spoils of many never violated before, such as were those of Claros, Didyma, and Samothrace; and the temple of the Earth in Hermione, and that of Aesculapius in Epidaurus, those of Neptune at the Isthmus, at Taenarus, and at Calauria; those of Apollo at Actium and Leucas, and those of Juno in Samos, at Argos, and at Lacinium. They themselves offered strange sacrifices upon Mount Olympus, and performed certain secret rites or religious mysteries, among which those of Mithras have been preserved to our own time having received their previous institution from them. (Dryden)
They were accustomed to offer strange sacrifices on Olympus and to observe certain secret rites, of which that of Mithra is maintained to the present day by those by whom it was first established. (Geden)
(Ps.Plutarch) De fluviis, XXIII. 4.
Clauss says that the story is that Mithras spilled his seed onto a rock, and the stone gave birth to a son, named Diorphos, who, worsted and killed in a duel by Ares, was turned into the mountain of the same name not far from the Armenian river Araxes.
Near it also (i.e. the Araxes) is a mountain Diorphus, so called from the giant of that name, of which this story is told: Mithra being desirous of a son, and hating the female race, entered into a certain rock; and the stone becoming pregnant after the appointed time bore a child named Diorphus. The latter when he had grown to manhood challenged Ares to a contest of valour, and was slain. The purpose of the gods was then fulfilled in his transformation into the mountain which bears his name. (Geden)
———————————————–
Dio Chrysostom (ca. 50-120 A.D.) [=Mithra] {Cumont, ii, p.60-64}
Oration 36. Marked as doubtful by Cumont.
In the secret mysteries the magi relate a further marvellous tradition concerning this god (Zeus) that he was the first and faultless charioteer of the unrivalled car. For they declare that the car of the sun is more recent, but on account of its prominent course in the sky is familiar to all. Whence is derived, it would seem, the common legend adopted by almost all the leading poets who have told of the risings and settings of the sun, the yoking of the steeds, and his ascent into the car. But of the mighty and perfect car of Zeus none of our writers hitherto has worthily sung, not even Homer or Hesiod, but the story is told by Zoroaster and the descendants of the magi who have learnt from him.
Of him the Persians relate that moved by love of wisdom and righteousness he separated himself from men and lived apart on a certain mountain, that fire subsequently fell from heaven and the whole mountain was kindled into flame. The king then with the most illustrious of the Persians approached wishing to offer prayer to the god. And Zoroaster came forth from the fire unharmed and gently bade them be of good courage and offer certain sacrifices, since it was the divine sanctuary to which the king had come.
Afterwards only those distinguished for love of the truth and who were worthy to approach the god were permitted to have access, and to these the Persians gave the name of magi, as being adepts in the divine service; differing therein from the Greeks who through ignorance of the name call such men wizards. And among other sacred rites they maintain for Zeus a pair of Nisaean steeds, these being the noblest and strongest that Asia yields, but one steed only for the sun. Moreover, they recount their legend not like our poets of the Muses who with all the arts of persuasion endeavour to carry conviction, but quite simply. For without doubt the control and government of the Supreme are unique, actuated always by the highest skill and strength, and that without cessation through endless ages.
The circuits then of the sun and moon are, as I said, movements of parts, and therefore readily discernible; most men however do not understand the movement and course of the whole, but the majestic order of its succession removes it above their comprehension. The further stories which they tell concerning the steeds and their management I hesitate to relate; and indeed they fail to take into account that the nature of the symbolism they employ betrays their own character. For it may be that it would be regarded as an act of folly for me to set forth a barbarian tale by the side of the fair Greek lays.
I must however make the venture. The first of the steeds is said to surpass infinitely in beauty and size and swiftness, running as it does on the outside round of the course, sacred to Zeus himself; and it is winged. The colour also of its skin is bright, of the purest sheen. And on it the sun and the moon are emblematically represented; I understand the meaning to be that these steeds have emblems moon-shaped or other; and they are seen by us indistinctly like sparks dancing in the bright blaze of a fire, each with its own proper motion. And the other stars receive their light through it and are all under its influence; and some have the same motion and are carried round with it, and others follow different courses. And the latter have each their own name among men, but the others are grouped together, assigned to certain forms and shapes.
The most handsome and variegated steed then is the favourite of Zeus himself, and on this account is lauded by them, receiving as is right the chief sacrifices and honours. The next to it in rank bears the name of Hera, being tractable and gentle, greatly inferior however in strength and swiftness. Its colour is naturally black, but that which is illuminated by the sun is always resplendent, while that which is in shadow during its circuit reveals the true character of the skin. The third is sacred to Poseidon, and is slower in movement than the second. His counterpart the poets say is found among men, meaning I suppose that which bears the name of Pegasus; a spring, according to the story, breaking forth in Corinth when the ground was opened.
The fourth is the strangest figure of all, fixed and motionless, not furnished with wings, named Hestia; but they do not hesitate to declare that this also is yoked to the car, remaining however in its place champing a bit of steel. And the others are on each side closely attached to it, the two nearest turning equally towards it, as though assailing it and resenting its control; but the leader on the outside circles constantly around it as though around a fixed centre post. For the most part therefore they live in peace and amity unhurt by one another, but eventually after a long time and many circuits the powerful breath of the leader descends from above and kindles into flame the proud spirit of the others, and most of all of the last.
His flaming mane then is set on fire, in which he took especial pride, and the whole universe. This calamity which they record they say that the Greeks attribute to Phaethon, for they refuse to blame Zeus’ driving of the car, and are unwilling to attach fault to the circuits of the sun … and again when in the course of further years the sacred colt of the Nymphs and Poseidon rouses itself to unaccustomed exertion, and incommoded with the sweat that pours from it drenches its own yokefellow, it gives rise to a destruction the contrary of the preceding, a flood of water. This then is the one catastrophe of which the Greeks have record owing to their recent origin and the shortness of their memory, and they relate that Deucalion reigned over them at that time before the universal destruction.
And in consequence of the ruin brought upon themselves men regard these rare occurrences as taking place neither in harmony with reason nor as a part of the general order, overlooking the fact that they occur in due course and in accordance with the will of the preserver and ruler of all. For it is just as when a charioteer chastises one of his steeds by checking it with the rein or touching it with the whip; the horse gives a start and is restless before settling down into its accustomed order. This earlier control then of the team they say is firm and the universe suffers no harm; but later a change takes place in the movement of the four, and their natures are mutually altered and interchanged, until they are all subdued by the higher power and a uniform character is imposed on all.
Nevertheless they do not hesitate to compare this movement to the conduct and driving of a car, for lack of a more impressive simile. As though a clever artificer should fashion horses out of wax, and should then smooth off the roughnesses of each, adding now to one and now to another, finally reducing all to one pattern, and forming his whole material into one shape. This however is not the case of a Creator fashioning and transforming from the outside the material substance of things without life, but the experience is that of the very substances themselves, as though they were contending for victory in a real and well-contested strife; and the crown of victory is awarded of right to the first and foremost in swiftness and strength and in every kind of virtue, to whom at the beginning of our discourse we gave the name of “chosen of Zeus.”.
For this one being the strongest and naturally fiery quickly consumed the others as though they had been really wax in a period not actually long, though to our limited reasoning it appears infinite; and absorbing into himself the entire substance of all is seen to be far greater and more glorious than before, having won the victory in the most formidable contest by no mortal or immortal aid, but by his own valour. Raised then proudly aloft and exulting in his victory, he takes possession of the widest possible domain, and yet such is his might and power that he craves further room for expansion. Having reached this conclusion they shrink from describing the nature of the living creature as the same; for that it is now no other than the soul of the charioteer and lord, or rather it has the same purpose and mind. (Geden)
————————————————–
Statius (ca. 80 A.D.) [=Mithras] {Cumont, ii, p.46}
Thebaid, book 1, v.719-20:
(Mithras) ‘twists the unruly horns beneath the rocks of a Persian cave’ (Clauss)
717 …… seu te roseum Titana vocari Gentis Achaemeniae ritu, seu praestat Osirim Frugiferum, seu Persei sub rupibus antri Indignata sequi torquentem cornua Mithram.
Or:
Whether it please thee to bear the name of ruddy Titan after the manner of the Achaemenian race, or Osiris lord of the crops, or Mithra as beneath the rocks of the Persian cave he presses back the horns that resist his control. (Geden)
Geden suggests the horns must be those of the bull.
The scholia on Statius are attributed to a certain Lactantius Placidus.
—————————————————–
Justin Martyr (ca. 150 A.D.) [=Mithras] {Cumont, ii.20-21}
1st Apology, ch. 66
For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, “This do ye in remembrance of Me, this is My body; “and that, after the same manner, having taken the cup and given thanks, He said, “This is My blood; “and gave it to them alone. Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done. For, that bread and a cup of water are placed with certain incantations in the mystic rites of one who is being initiated, you either know or can learn. (ANF)
Dialogue with Trypho, ch. 70
70. And when those who record the mysteries of Mithras say that he was begotten of a rock, and call the place where those who believe in him are initiated a cave, do I not perceive here that the utterance of Daniel, that a stone without hands was cut out of a great mountain, has been imitated by them, and that they have attempted likewise to imitate the whole of Isaiah’s words? For they contrived that the words of righteousness be quoted also by them. But I must repeat to you the words of Isaiah referred to, in order that from them you may know that these things are so. They are these: `Hear, ye that are far off, what I have done; those that are near shall know my might.
The sinners in Zion are removed; trembling shall seize the impious. Who shall announce to you the everlasting place? The man who walks in righteousness, speaks in the right way, hates sin and unrighteousness, and keeps his hands pure from bribes, stops the ears from hearing the unjust judgment of blood closes the eyes from seeing unrighteousness: he shall dwell in the lofty cave of the strong rock. Bread shall be given to him, and his water [shall be] sure. Ye shall see the King with glory, and your eyes shall look far off. Your soul shall pursue diligently the fear of the Lord. Where is the scribe? where are the counsellors? where is he that numbers those who are nourished,-the small and great people? with whom they did not take counsel, nor knew the depth of the voices, so that they heard not.
The people who are become depreciated, and there is no understanding in him who hears.’ Now it is evident, that in this prophecy [allusion is made] to the bread which our Christ gave us to eat, in remembrance of His being made flesh for the sake of His believers, for whom also He suffered; and to the cup which He gave us to drink, in remembrance of His own blood, with giving of thanks. And this prophecy proves that we shall behold this very King with glory; and the very terms of the prophecy declare loudly, that the people foreknown to believe in Him were foreknown to pursue diligently the fear of the Lord. Moreover, these Scriptures are equally explicit in saying, that those who are reputed to know the writings of the Scriptures, and who hear the prophecies, have no understanding.
And when I hear, Trypho,” said I, “that Perseus was begotten of a virgin, I understand that the deceiving serpent counterfeited also this. (ANF)
78. … I have repeated to you,” I continued, “what Isaiah foretold about the sign which foreshadowed the cave; but for the sake of those who have come with us to-day, I shall again remind you of the passage.” Then I repeated the passage from Isaiah which I have already written, adding that, by means of those words, those who presided over the mysteries of Mithras were stirred up by the devil to say that in a place, called among them a cave, they were initiated by him. … (ANF)
Geden (p.39-40) renders these passages as:
(Apol. 1, 66) Accordingly in the mysteries of Mithra also we have heard that evil spirits practise mimicry. For at the initiatory rites bread and a cup of water are set out accompanied by certain formulae, as you know or may ascertain.
(Dial. 70) And when in the tradition of the Mithraic mysteries they relate that Mithra was born of a rock, and name the place where his followers receive initiation a cave, do I not know that they are perverting the saying of Daniel that “a stone was hewn without hands from a great mountain,” and likewise the words of Isaiah, all whose sayings also they endeavour to pervert? Noteworthy sayings too besides these they have artfully contrived to use.
(Dial. 78) According to the tradition of the Mithraic mysteries initiation takes place among them in a so-called cave, … a device of the evil one.
———————————————–
Lucian (120-200 A.D.) [=?] {Cumont, ii.22}
The Gods in Council, chapter 9.
Momus. Ah; and out of consideration for him I suppose I must also abstain from any reference to the eagle, which is now a God like the rest of us, perches upon the royal sceptre, and may be expected at any moment to build his nest upon the head of Majesty?–Well, you must allow me Attis, Corybas, and 9 Sabazius: by what contrivance, now, did they get here? and that Mede there, Mithras, with the candys and tiara? why, the fellow cannot speak Greek; if you pledge him, he does not know what you mean. The consequence is, that Scythians and Goths, observing their success, snap their fingers at us, and distribute divinity and immortality right and left; that was how the slave Zamolxis’s name slipped into our register. However, let that pass. But I should just like to ask that Egyptian there–the dog-faced gentleman in the linen suit — who he is, and whether he proposes to establish his divinity by barking?
Or:
And Attis too, by heaven, and Korybas and Sabazius with what a flood have these deluged us, and your Mithra with his Assyrian cloak and crown, maintaining even their foreign tongue, so that when they give a toast no one can understand what they say. (Geden)
The Tragic Zeus, ch. 8:
There is Bendis herself and Anubis yonder and by his side Attis and Mithra and Men, all resplendent in gold, weighty and costly you may be sure.
Menippus, ch. 6:
Once as with these thoughts I was lying awake I determined to go to Babylon and there make inquiry of one of the magi, the disciples and successors of Zoroaster. I had heard that by incantations and magic rites they open the gates of Hades, and lead thither in safety whom they will, and restore him again to the upper world . . . so I arose at once, and without delay set out for Babylon.
On arrival I betook myself to a certain Chaldaean, a man skilled in the art of the diviner, grey-haired and wearing an imposing beard, whose name was Mithrobarzanes. With much trouble and importunity I won his consent, for whatever fee he liked to name, to be my guide on the way. He took me under his charge, and first for twenty-nine days from the new moon he conducted me at dawn to the Euphrates and bathed me, reciting some long invocation to the rising sun, which I did not fully understand; for like the second-rate heralds at the games he spoke in obscure and involved fashion. It was clear however that he was invoking certain deities.
Then after the invocation he spat thrice in front of me and conducted me back without looking in the face of any whom we met. For food we had acorns, and our drink was milk and honey-mead and the waters of the Choaspes, and we made our couch upon the grass in the open air. These preliminaries concluded he took me about midnight to the Tigris, cleansed and rubbed me down and purified me with resinous twigs and hyssop and many other things, reiterating at the same time the previous invocation. Then he threw spells over me and circumambulated me for my defence against the ghosts and led me back to the house, as I was, on foot; and the rest of the journey we made by boat. He himself put on some sort of a Magian robe, not unlike that of the Medes. And he further equipped me with the cap and lion’s skin and put into my hands the lyre, and bade me if I were asked my name not to answer Menippus, but to say Herakles or Odysseus or Orpheus ….
Arrived at a certain place, gloomy and desolate and overgrown with jungle, we disembarked, Mithrobarzanes leading the way, and dug a pit, and sacrificed the sheep, pouring out the blood over it. Then the Magian with lighted torch in his hand, no longer in subdued tones but exerting his voice to the utmost, invoked the whole host of demons with the Avengers and Furies, “and Hecate the queen of night and noble Persephone,” joining with them some foreign names of inordinate length. (Geden)
Cumont adds that the name of Mithras is explained in two of the scholia on Lucian. The second is similar to Hesychius. Scholia, c. 1. 1 (p.173 ed. Jacobitz), Cumont p.23. Translated by Andrew Eastbourne:
Cumont cites two scholia on Lucian which discuss Mithra(s), from the edition of Jacobitz. For a more recent edition, see Rabe, Scholia in Lucianum (1906).[1]
Scholion on Lucian, Zeus Rants / Jupiter tragoedus 8 [cf. Rabe, p. 60]
This Bendis…[2] Bendis is a Thracian goddess, and Anubis is an Egyptian [god], whom the theologoi[3] call “dog-faced.” Mithras is Persian, and Men is Phrygian. This Mithras is the same as Hephaestus, but others say [he is the same as] Helios. So then, because the barbarians would take pride[4] in wealth, they naturally also outfitted their own gods most expensively. And Attis is revered by the Phrygians…
Scholion on Lucian, The Parliament of the Gods / Deorum concilium 9 [cf. Rabe, p. 212]
Mithrês [Mithras]… Mithras is the sun [Helios], among the Persians.[5]
[1] I have noted points where Rabe’s edition differs in substance from the text printed by Cumont. Rabe’s edition is available online at http://www.archive.org/details/scholiainlucianu00rabe
[2] Lucian’s text here mentions Bendis, Anubis, Attis, Mithrês [Mithras], and Mên.
[3] The Greek term normally refers to poets who wrote about the gods, like Hesiod or Orpheus. Note that this is an emendation; the mss. read logoi (“words / discourses / accounts”), which Rabe adopts in his edition.
[4] Gk. ekômôn; lit., “wore their hair long / let their hair grow long.”
[5] Rabe’s text: “Mithras is the same as Helios, among the Persians.”
——————————————————–
Zenobius the Sophist (2nd century A.D.) [=?]
A Greek sophist of the reign of Hadrian. His collection of proverbs is partly extant.
Proverbia, book 5, 78 (in Corpus paroemiographorum Graecorum vol. 1, p.151). Quoted in Albert de Jong, Traditions of the Magi: Zoroastrianism in Greek and Latin literature, p.309:
Evander said that the gods who rule over everything are eight: Fire, Water, Earth, Heaven, Moon, Sun, Mithras, Night.
Not in Geden or Cumont.
Clauss p.70 n.84 also mentions literary evidence of syncretism of Mithras with the Orphic creator-god Phanes (no citation). This refers to a similar list from Iranian sources appearing in Theon of Smyrna’s Exposition of mathematical ideas useful for reading Plato, ch. 47 (from Exposition des connaissances mathematiques utiles pour la lecture de platon, J. Dupuis in 1892, p.173):
47. The number eight which is the first cube composed of unity and seven. Some say that there are eight gods who are masters of the universe, and this is also what we see in the sayings of Orpheus:
By the creators of things ever immortal, Fire and water, earth and heaven, moon, And sun, the great Phanes and the dark night.
And Evander reports that in Egypt may be found on a column an inscription of King Saturn and Queen Rhea: “The most ancient of all, King Osiris, to the immortal gods, to the spirit, to heaven and earth, to night and day, to the father of all that is and all that will be, and to Love, souvenir of the magificence of his life.” Timotheus also reports the proverb, “Eight is all, because the spheres of the world which rotate around the earth are eight.” And, as Erastothenes says,
“These eight spheres harmonise together in making their revolutions around the earth.”
The real basis for identification of Mithras and Phanes is some inscriptions.
........
Continue in the Word doc. that you can download (see below!)
---------------------------
Bibliography
· Manfred CLAUSS, The Roman Cult of Mithras: The God and his Mysteries. Edinburgh University Press (2000). Tr. Richard GORDON.
· Franz CUMONT, The Mysteries of Mithra. London: Kegan Paul (1910). Tr. Thomas J. McCORMACK from the second French edition.
An Image of the Tauroctony
[Museo Nazionale, Roma. Photographed by R.Pearse, February 2004]
http://www.tertullian.org/rpearse/mithras/literary_sources.htm
--------------------------
Κατεβάστε την αναδημοσίευση σε Word doc.:
https://www.slideshare.net/MuhammadShamsaddinMe/ss-250716152
https://issuu.com/megalommatis/docs/mithra_mithraism_and_mithraic_mysteries.docx
https://vk.com/doc429864789_621839366
https://www.docdroid.net/5YzE1Mw/mithras-mithraismos-mithraika-mistiria-docx
Η Απόλυτη Κυριαρχία των Μιθραϊστών Πειρατών στο Αιγαίο, την Ελλάδα και τον Θεσσαλικό Όλυμπο στον 1ο Αιώνα π.Χ. – Τι λέει ο Πλούταρχος
The Overwhelming Prevalence of the Mithraic Pirates throughout the Aegean Sea, Greece and the Thessalian Olympus in the 1st c. BCE: what Plutarch states!
ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”
Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 7η Μαΐου 2019.
Στηριζόμενος σε πολλές συζητήσεις μας και σε στοιχεία που παρέθεσα σε ένα σεμινάριο (τον Δεκέμβριο του 2018 στην Μόσχα) αναφορικά με την ψευδέστατη δυτική, αποικιοκρατική και ρατσιστική, 'Ιστορία ' της Αρχαίας Ελλάδας, ο κ. Μπαϋρακτάρης αναφέρεται σε μένα και σε ιστορικές πηγές (και πιο συγκεκριμένα τον Πλούταρχο), τις οποίες άθλιοι Άγγλοι ψευτο-επιστήμονες και αγύρτες εξεπίτηδες διεστρέβλωσαν για να παρουσιάσουν διεθνώς το αρχαιοελληνικό εξάμβλωμα ως δήθεν πολιτισμό, και μάλιστα 'δυτικό'. Τόσο ασήμαντο περιθώριο ήταν η Αρχαία Ελλάδα που τελικά κατέληξε παράρτημα ιρανικού, ανατολιακού, μεσοποταμιακού και αιγυπτιακού πολιτισμού. Για τους Αρχαίους Έλληνες του 1ου προχριστιανικού αιώνα, τόσο ο δώδεκα 'θεοί' (και οι γελοίοι ψευτο-ιερείς τους) όσο και οι αρχαίοι Έλληνες φιλόσοφοι ήταν άχρηστα απόβλητα ανίκανα να ιερουργήσουν, να θεουργήσουν, και να μιμηθούν την απέραντη ψυχική ισχύ ή να επιτελέσουν, κατά τα Μυστήρια του Μίθρα, τα μεγαλουργηματικά επιτεύγματα των Ιρανών Μάγων του Μίθρα.
------------------------------------
http://greeksoftheorient.wordpress.com/2019/05/07/η-απόλυτη-κυριαρχία-των-μιθραϊστών-πε/ ==========================
Οι Ρωμιοί της Ανατολής – Greeks of the Orient
Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία
Όταν οι Μακεδόνες κι οι Έλληνες στρατιώτες του Μεγάλου Αλεξάνδρου έφθασαν στην Ανατολή κατάλαβαν πόσο βάρβαροι κι απολίτιστοι ήταν οι ίδιοι κι εξανατολίσθηκαν: στην Περσία εκπερσίσθηκαν, στην Αίγυπτο εξαιγυπτίσθηκαν και σε πολλά άλλα σημεία επηρεάσθηκαν καταλυτικά από τους ποιοτικά ανώτερους ανατολικούς πολιτισμούς: στην Βαβυλώνα, στην Φοινίκη, ανάμεσα στους Αραμαίους της Συρο-Παλαιστίνης, και στην ήδη έντονα εξιρανισμένη Ανατολία: στην Καππαδοκία και στον Πόντο. Στην Βακτριανή (Αφγανιστάν) μάλιστα πολλοί Μακεδόνες κι οι Έλληνες στρατιώτες του Μεγάλου Αλεξάνδρου προσχώρησαν στον ήδη αφιγμένο εκεί Βουδισμό.
Οι μεικτοί γάμοι τους οποίους έκαναν δεν ήταν ηλίθιοι πολιτικοί γάμοι, όπως οι κρετίνοι Νεοέλληνες κι οι άλλοι άπιστοι λαοί της αντίχριστης Δύσης συνηθίζουν να κάνουν μέσα στον παρανοϊκό βούρκο του υλισμού και στην παράνοια του αριστοτελισμού, αλλά ιερά μυστήρια. Όλοι οι γάμοι ήταν μυστήριο στην Αρχαιότητα και οι γάμοι των Μακεδόνων κι Ελλήνων στρατιωτών με γυναίκες καταγόμενες στους πολλούς και διαφορετικούς λαούς της απέραντης Ιρανικής Αυτοκρατορίας ήταν εμφανέστατο δείγμα επιβολής του Ιρανικού Πνεύματος και Πολιτισμού ανάμεσα στους Μακεδόνες κι Έλληνες, Αυτό φάνηκε πολύ σύντομα και πρώτα απ’ όλα στον Πόντο. Σαράντα χρόνια μετά τον θάνατο του Μεγάλου Αλεξανδρου, ο Μιθριδάτης Α’ Κτίστης του Πόντου ήταν ένας ελληνικής και ιρανικής καταγωγής βασιλιάς που ήταν πιστός στον Μίθρα κι όχι στον Δία.
Η επιβολή του Μιθραϊσμού επί του Ζωροαστρισμού ήταν καταλυτική σε όλο το Ιράν κατά την διάρκεια των αχαιμενιδικών χρόνων (550-330 π.Χ.). Αυτής έπεται η διάδοση του Μιθραϊσμού ανάμεσα στους Έλληνες ήδη από τον 3ο προχριστιανικό αιώνα. Δεν υπάρχουν ούτε ‘ελληνιστικοί χρόνοι’, ούτε ‘ελληνιστικά βασίλεια’: όλα αυτά είναι διαστρεβλωτικά παρασκευάσματα των ρατσιστών, αποικιοκρατών ελληνιστών κι οριενταλιστών της Γαλλίας, της Αγγλίας και της Αμερικής.
Τα βασίλεια των Σελευκιδών, των Πτολεμαίων, των Ατταλιδών, των ηγεμόνων του Πόντου και της Βακτριανής ήταν ολότελα ανατολικά βασίλεια, όπως το Αρσακιδικό Ιράν, η Καρχηδόνα, η Μεροϊτική Αιθιοπία (στον χώρο του σημερινού Σουδάν), τα υεμενικά βασίλεια Σαβά, Χιμυάρ, Καταμπάν και Χαντραμάουντ, κα. Κι αντί να διαδοθεί ο ελληνικός πολιτισμός ανάμεσα στα πολιτισμικά ανώτερα ανατολικά έθνη, διαδόθηκαν ανατολικές θρησκείες, λατρείες, κοσμολογίες, μυστήρια, κοσμογονίες, μυστικισμοί και παραδόσεις ανάμεσα στους Έλληνες – είτε αυτούς που είχαν εγκατασταθεί στην Ανατολή, είτε εκείνους που παρέμειναν στην Μικρά Ασία, τα νότια Βαλκάνια και την Μεγάλη Ελλάδα.
Αυτή την ιστορική αλήθεια, οι ρατσιστές αποικιοκράτες ιστορικοί προσπάθησαν και προσπαθούν ν’ αποκρύψουν. Δεν είναι αυτό ένα θέμα μόνον ελληνικών πανεπιστημίων. Το ψέμμα του ‘ελληνισμού’ ξεκινάει από την Δυτική Ευρώπη και την Βόρεια Αμερική. Και τμήμα της ιστορικής διαστρέβλωσης γίνεται στις μεταφράσεις αρχαίων κειμένων. Στο επίμαχο απόσπασμα του Πλουτάρχου (από τον Βίο Πομπήιου) που παρέθεσα σε πρότερο κείμενό μου έχουν γίνει παραχαρακτικές μεταφράσεις επειδή διεστραμμένοι, ανώμαλοι, σατανιστές ψευτο-ιστορικοί της Γαλλίας, της Αγγλίας και των ΗΠΑ δεν θέλουν να δεχθούν ότι
1) Μιθραϊστές επιτελούσαν ταυροθυσίες και μυστικές τελετουργίες στην κορυφή του θεσσαλικού Ολύμπου,
2) το Περσικό Πνεύμα επικράτησε του Αρχαίου Ελληνικού Πνεύματος όταν οι Αρχαίοι Έλληνες αποδέχθηκαν την φυσική ανωτερότητα των αρχαίων ανατολικών πολιτισμών και προσχώρησαν σε ανατολικών θρησκειών μυστήρια και τελετουργίες,
3) η Αρχαία Ελληνική Ιερότητα έσβυσε όταν ο κύριος ιερός χώρος των Αρχαίων Ελλήνων (η κατοικία των ‘θεών’) μεταλλάχθηκε υποτασσόμενος στην περσική μιθραϊκή ιερότητα κι απαλλοτριώθηκε από κάθε αρχαίο ελληνικό πολιτιστικό στοιχείο,
4) οι ίδιοι οι Αρχαίοι Έλληνες προθύμως αποδέχθηκαν τον Μιθραϊσμό και τα Μιθραϊκά Μυστήρια.
Έτσι λοιπόν υπάρχουν ρατσιστές κι αποικιοκράτες, δυτικοί ψευτο-ιστορικοί που παρερμηνεύουν το κείμενο του Πλουτάρχου, λέγοντας ότι δεν αναφέρεται στον θεσσαλικό Όλυμπο αλλά στον Όλυμπο της Λυκίας – επειδή τάχα εκείνο το βουνό βρισκόταν κοντά στην Κιλικία, δηλαδή το ορμητήριο των πειρατών που ο Πομπήιος δυσκολεύθηκε πολύ να υποτάξει επειδή τους βοηθούσε πλουσιοπάροχα ο εκπερσισμένος Έλληνας βασιλιάς Μιθριδάτης ΣΤ’ του Πόντου (: ένας από τους μεγαλύτερους ηγεμόνες όλων των εποχών που στο σάπιο κράτος ‘Ελλάδα’ καθόλου δεν μνημονεύουν στην Μέση Εκπαίδευση μόνο και μόνο για να παρουσιάζουν σκουπίδια του τύπου Θουκυδίδη, Περικλή, Δημοσθένη, κοκ).
Ποια είναι όμως η ιστορική αλήθεια που τα ίδια τα συμφραζόμενα του κειμένου αποδεικνύουν, έτσι γελοιοποιώντας τους δυτικούς ελληνιστές κι οριενταλιστές.
Παραθέτω εδώ και πάλι ένα ευρύτερο απόσπασμα (σε αρχαίο ελληνικό κείμενο και σε σωστή αγγλική μετάφραση) και στην συνέχεια θα το σχολιάσω απαριθμώντας τις αναφορές του Πλούταρχου μία – μία.
Αρχαίο ελληνικό κείμενο
ἐγένοντο δ’ οὖν αἱ μὲν λῃστρίδες νῆες ὑπὲρ χιλίας, αἱ δὲ ἁλοῦσαι πόλεις ὑπ’ αὐτῶν τετρακόσιαι. τῶν δὲ ἀσύλων καὶ ἀβάτων πρότερον ἱερῶν ἐξέκοψαν ἐπιόντες τὸ Κλάριον, τὸ Διδυμαῖον, τὸ Σαμοθρᾴκιον, τὸν ἐν Ἑρμιόνῃ τῆς Χθονίας νεὼν καὶ τὸν ἐν Ἐπιδαύρῳ τοῦ Ἀσκληπιοῦ καὶ τὸν Ἰσθμοῖ καὶ Ταινάρῳ καὶ Καλαυρίᾳ τοῦ Ποσειδῶνος, τοῦ δὲ Ἀπόλλωνος τὸν ἐν Ἀκτίῳ καὶ Λευκάδι, τῆς δὲ Ἥρας τὸν ἐν Σάμῳ, τὸν ἐν Ἄργει, τὸν ἐπὶ Λακινίῳ. ξένας δὲ θυσίας ἔθυον αὐτοὶ τὰς ἐν Ὀλύμπῳ, καὶ τελετάς τινας ἀπορρήτους ἐτέλουν, ὧν ἡ τοῦ Μίθρου καὶ μέχρι δεῦρο διασώζεται καταδειχθεῖσα πρῶτον ὑπ’ ἐκείνων.
Και η σωστή αγγλική μετάφραση:
There were of these corsairs above one thousand sail, and they had taken no less than four hundred cities, committing sacrilege upon the temples of the gods, and enriching themselves with the spoils of many never violated before, such as were those of Claros, Didyma, and Samothrace; and the temple of the Earth in Hermione, and that of Aesculapius in Epidaurus, those of Neptune at the Isthmus, at Taenarus, and at Calauria; those of Apollo at Actium and Leucas, and those of Juno in Samos, at Argos, and at Lacinium. They themselves offered strange sacrifices upon Mount Olympus, and performed certain secret rites or religious mysteries, among which those of Mithras have been preserved to our own time having received their previous institution from them.
Σχολιασμός των ενεργειών των πειρατών (πριν τους αντιμετωπίσει ο Πομπήιος):
1) Κατέλαβαν όχι λιγώτερες από 400 πόλεις
2) Επιδόθηκαν σε ιεροσυλία αρχαίων ελληνικών ναών
3) Βεβήλωσαν τα ιερά της Κλάρου (του Απόλλωνα: https://en.wikipedia.org/wiki/Claros), των Διδύμων (του Απόλλωνα και της Άρτεμης: https://en.wikipedia.org/wiki/Didyma), και της Σαμοθράκης (το ιερό των Καβείρων ήταν το κεντρικό μυστηριακό ιερό των Αρχαίων Ελλήνων: https://en.wikipedia.org/wiki/Samothrace_temple_complex)
4) Βεβήλωσαν τον ναό της Χθωνίας στην Ερμιόνη (https://en.wikipedia.org/wiki/Hermione_(Argolis) / https://en.wikipedia.org/wiki/Chthonia)
5) Βεβήλωσαν τον ναό του Ασκληπιού στην Επίδαυρο (https://en.wikipedia.org/wiki/Temple_of_Asclepius,_Epidaurus)
6) Βεβήλωσαν τους ναούς του Ποσειδώνα στον Ισθμό, στο Ταίναρο και στην Καλαυρεία, δηλαδή τον Πόρο (https://en.wikipedia.org/wiki/Temple_of_Isthmia / http://www.poros.com.gr/poseidonas/?lang=en)
7) Βεβήλωσαν τους ναούς του Απόλλωνα στο Άκτιο (http://www.academia.edu/958256/Octavian_and_the_thunderbolt_The_temple_of_apollo_palatinus_and_roman_traditions_of_temple_building) και στην Λευκάδα (https://www.britannica.com/place/Leucas-island-Greece)
8) Βεβήλωσαν τους ναούς της Ήρας στην Σάμο, το Άργος και το Λακίνιο (https://en.wikipedia.org/wiki/Capo_Colonna).
9) Μόνον μετά από τις παραπάνω βεβηλώσεις αρχαίων ελληνικών ναών από τους Έλληνες Μιθραϊστές σημειώνει ο Πλούταρχος την κυριαρχία τους και την επιβολή μιθραϊκών μυστηριακών τελετουργιών και ιερότητας στον θεσσαλικό Όλυμπο. Η περιγραφή του Πλούταρχου κάνει ένα κρεσέντο. Και δεν θα είχε νόημα να αναφέρει ένα δευτερεύον σημείο αρχαίας ελληνικής ιερότητας που βεβηλώθηκε από τους Έλληνες Μιθραϊστές, όπως ο Όλυμπος της Λυκίας. Όλοι οι ιεροί χώροι της Μικράς Ασίας, των νοτίων Βαλκανίων και της Μεγάλης Ελλάδας (νότιας Ιταλίας) εκμηδενίσθηκαν κι εκμιθραΐσθηκαν γύρω στο 70 π.Χ. Αυτή είναι η ιστορική αλήθεια.
Διάλογος: ο Πλούταρχος δεν αναφέρεται στον Όλυμπο της Λυκίας αλλά στον Θεσσαλικό Όλυμπο
———— Σχόλιο από αναγνώστη ————
Νομίζω είναι απαραίτητη μια αναγκαία διευκρίνιση: πρόκειται για τον Όλυμπο της Λυκίας (έναν από τους περίπου 20 Ολύμπους της αρχαιότητας) και όχι για τον θεσσαλικό Όλυμπο. Υπήρχε πόλη στην Λυκία που ονομαζόταν επίσης Όλυμπος. Η Λυκία και η Παμφυλία ήταν γειτονικές περιοχές με την Κιλικία, την έδρα των πειρατών. Η δε μανία των πειρατών κατά των θεών του Ολύμπου προφανώς είχε ανθελληνικά και αντιρωμαϊκά κίνητρα. Δείτε κι εδώ:
http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt2.htm
——— Δική μου απάντηση —————
Τρομερό λάθος, φίλε μου! Η μόνη αναγκαία διευκρίνιση είναι ότι δεν διαβάζεις σωστά κι ότι παραπέμπεις σε πολύ λάθος βιβλιογραφία για να υποστηρίξεις κάτι που αποτελεί βίαιη, επιτηδευμένη και κακουργηματική παραποίηση της Ιστορίας.
Πρώτον, δεν διαβάζεις σωστά. Αυτό ισχύει επειδή
1) δεν διάβασες το αρχαίο ελληνικό κείμενο του Πλούταρχου που παραθέτω και που μόνο του θέτει εκτός πάσης αμφιβολίας ποιον Όλυμπο νοεί ο ιερέας του Μαντείου των Δελφών και συγγραφέας του κειμένου,
2) δεν διάβασες την σωστή (αν και αρχαιότερη) αγγλική μετάφραση που επίσης παραθέτω και η οποία δεν περιλαμβάνει το οικτρό λάθος εκείνης της κατάπτυστης και παρερμηνευτικής, οριενταλιστικής διαστροφής στην οποία κακώς παραπέμπεις, και
3) δεν διάβασες όλο μου το κείμενο για να αντιληφθείς ότι στο τέλος, όπως αλλωστε συχνά κάνω, παραθέτω μια σειρά από συνδέσμους ανάμεσα στους οποίους περιλαμβάνεται κι αυτός στον οποίο αναφέρεσαι.
Εννοείται ότι προσφέρω στους αναγνώστες μου πάντοτε πολλούς συνδέσμους με την προτροπή ‘περισσότερα’, ή ‘γενικά’, ή ‘διαβάστε’ – κι όχι ‘αποδεχθείτε στα τυφλά σαν ζωντόβολα’!
Είναι ευνόητο ότι σε πολλά από τα κείμενα στα οποία παραπέμπω υπάρχουν λάθη, ενίοτε σημαντικά, οικτρές αλλοιώσεις και παραποιήσεις, ή ακόμη και ολότελα διαστρεβλωτική αναπαράσταση της ιστορικής αλήθειας.
Αλλοίμονο αν θα περίμενα να βρω ένα ολόσωστο κείμενο για να παραπέμψω. Τότε, θα παρέπεμπα συνέχεια μόνον στις Δέκα Εντολές, στους Κατά Ιουδαίων Λόγους του Ιωάννου Χρυσοστόμου, και στον Ιωάννη της Κλίμακος….
Όταν παραθέτω ένα σύνδεσμο, θεωρώ αυτονόητο ότι εκθέτω τον παραπεμπόμενο σε πολλά λάθη από τα οποία, ακόμη κι αν αυτός είναι ανειδίκευτος (όπως άλλωστε και γω), η σωστή του κρίση θα τον προστατέψει, αν εκείνος βάλει το μυαλό του να δουλέψει. Αλλά αυτό έχει δυστυχώς εξαφανιστεί σε μεγάλο βαθμό από την Ελλάδα κι από την διεσταμμένη Δύση, η οποία τώρα βουλιάζει και σε λίγο θα εξαφανιστεί – όπως της αξίζει – στον παγκοσμίως μοναδικό βόθρο των κατά συρροήν κι εξεπίτηδες παρασκευασμένων επιστημονικών ψευδών που παρασκεύασε τους τελευταίους αιώνες.
Τώρα όποιος προσέξει τον σύνδεσμο, βλέπει κατ’ ευθείαν ότι πρόκειται για αναρτήσεις της School of Oriental and African Studies, δηλαδή ενός από τα προπύργια του δυτικού οριενταλισμού που αποτελεί πυλώνα παραποίησης της ιστορικής αλήθειας, όπως άλλωστε οι δυτικοί ελληνιστές, οι βιβλιστές, κι οι λατινιστές που συστάθηκαν νωρίτερα.
Ευτυχώς,υπήρξα τυχερός στην ζωή μου να γνωρίσω ένα εξαιρετικό ανατολιστή (οριενταλιστή) με ειδίκευση σε αρχαίες γλώσσες, θρησκείες, ιστορία και πολιτισμούς της Ανατολής, με τεράστια επιτόπια έρευνα, με ατελείωτες δημοσίευσεις, και – κυρίως – με τρομερό κριτικό πνεύμα που του επέτρεψε να διακρίνει και να ανακαλύψει σε όλο τους το εύρος, πλάτος, βάθος και ύψος τις ανακρίβειες, τις αποκρύψεις, τις παραποιήσεις και τις διαβολές (κατά ιστορικών πηγών) των καθηγητών του και άλλων οριενταλιστών κι ακόμη περισσότερο τις εγκληματικές, αποικιοκρατικές, ρατσιστικές και σατανικές προθέσεις τους – εκείνες που ήταν ο κινητήριος μοχλός των a priori ‘γνωμών’, ‘απόψεων’, δημοσιεύσεων και τερατουργημάτων τους.
Έτσι, αυτός ο φίλος και με ξύπνησε σχετικά με το απάνθρωπο, κτηνώδες, διαστρεβλωτικό και δαιμονικό περιεχόμενο των λεγομένων ‘ανθρωπιστικών επιστημών’ και μου έδωσε την σωστή μέθοδο να εξετάζω θέματα και να κρίνω αξιόπιστες ιστορικές πηγές κι αναξιόπιστη σύγχρονη βιβλιογραφία.
Αλλά όλα αυτά είναι εισαγωγικά. Στην σύντομη, πρώτη παράγραφο της απάντησής μου τόνισα επίσης ότι παραπέμπεις σε πολύ λάθος βιβλιογραφία για να υποστηρίξεις κάτι που αποτελεί βίαιη, επιτηδευμένη και κακουργηματική παραποίηση της Ιστορίας.
Σε ποιο απόσπασμα από το κείμενο στο οποίο παραπέμπει ο σύνδεσμος αναφέρομαι;
Στο εξής:
In his biography of this skilful general, Plutarch writes of the pirates: ‘They brought to Olympus in Lycia strange offerings and performed some secret mysteries, which still in the cult of Mithras, first made known by them [the pirates]’.
Στο κατάπτυστο αυτό απόσπασμα, ο παραχαράκτης της Ιστορίας κι απατεώνας συγγραφέας παρουσιάζει (στις 2 από τις 3 γραμμές του σύντομου αποσπάσματος) μια διαστρεβλωτική αγγλική μετάφραση του αρχαίου ελληνικού κειμένου.
Το αρχαίο ελληνικό κείμενο έχει στο σημείο αυτό ως εξής:
ξένας δὲ θυσίας ἔθυον αὐτοὶ τὰς ἐν Ὀλύμπῳ, καὶ τελετάς τινας ἀπορρήτους ἐτέλουν, ὧν ἡ τοῦ Μίθρου καὶ μέχρι δεῦρο διασώζεται καταδειχθεῖσα πρῶτον ὑπ’ ἐκείνων.
Και η σωστή αγγλική μετάφρασή του που παρέθεσα είναι η εξής:
They themselves offered strange sacrifices upon Mount Olympus, and performed certain secret rites or religious mysteries, among which those of Mithras have been preserved to our own time having received their previous institution from them.
Βεβαίως, όπως λες, πολλά βουνά έφεραν το όνομα του Ολύμπου, και θεωρητικά, για κάποιον άσχετο κι ανειδίκευτο, θα μπορούσε στο σημείο αυτό ο Πλούταρχος να αναφέρεται στον Όλυμπο της Λυκίας, αλλά βεβαίως δεν το κάνει.
Δεν μπορώ να σε κακίσω για το ότι δεν είσαι ιστορικός, δεν έχεις ειδικευθεί σε Ιρανολογία ή στην κατακλυσμική διάδοση ανατολικών, περσικών, αραμαϊκών, φοινικικών, καππαδοκικών κι αιγυπτιακών θρησκειών, λατρειών, κοσμογονιών, μυστικισμών, κοσμολογιών και θεουργιών στην Ρωμαϊκή Αυτοκρατορία και στην Ευρώπη. Ούτε εγώ είμαι ειδικός σ’ αυτά. Ούτε ξέρω ό,τι ξέρω επειδή κάθισα δίπλα σε εξαιρετικό δάσκαλο. Αλλά μπορώ να κρίνω και ξέρω να κρίνω όταν διαβάζω.
Αλλά σε κακίζω επειδή εσύ, ενώ επίσης μπορείς να κρίνεις, δεν το κάνεις όντας τυφλωμένος από το σατανικό πάθος του ελληνοκεντρικού ψέμματος και την χολέρα του ιστορικού ψεύδους ‘ελληνισμός’ – ενός ανύπαρκτου στοιχείου στις διαστάσεις που το παρασκεύασαν και το διέδωσαν δυτικοί ιστορικοί.
Πως φαίνεται ότι δεν κρίνεις;
Πρώτον, επειδή θα έπρεπε να διαβάσεις το αρχαίο ελληνικό κείμενο του οποίου πέταξε τα μάτια έξω ο κακουργηματικός παραχαράκτης της μετάφρασης της School of Oriental and African Studies.
‘Δεν μπορείς να προσθέτεις κείμενο στην μετάφραση που κάνεις’: αυτός είναι κανόνας. Το κείμενο δεν αναφέρει ‘Όλυμπο της Λυκίας’ αλλά ‘Όλυμπο’.
Δεύτερον και κυριώτερον, θα έπρεπε να διαβάσεις πολύ περισσότερο αρχαίο ελληνικό κείμενο για να καταλάβεις από τα συμφραζόμενα – κι αυτό δεν το έκανες, ενώ μας το μάθαιναν οι δάσκαλοί μας στο εξατάξιο γυμνάσιο που τελείωσα και όπου ήμουν άριστος και σε Αρχαία Ελληνικά και σε Λατινικά, γιατί δεν είχαμε την χολεριασμένη ψευτο-επιστήμη της κοινωνιολογίας που θέλουν τα βάλουν τώρα τα σκουπίδια που οι αφιονισμένοι (και από την αρχαιολατρία) Νεοέλληνες δέχονται να τους κυβερνάνε.
Κι αυτή είναι η ουσία της απάντησής μου: από τα συμφραζόμενα συνάγεται πολύ εύκολα το συμπέρασμα ότι οΠλούταρχος δεν εννοεί τον Όλυμπο της Λυκίας αλλά τον Όλυμπο της Θεσσαλίας. Διάβασε όλο το επίμαχο σημείο και θα καταλάβεις! Έχω προσθέσει πολλές παραγράφους στο κείμενό μου αλλά αρκεί μία. Αυτή:
ἐγένοντο δ’ οὖν αἱ μὲν λῃστρίδες νῆες ὑπὲρ χιλίας, αἱ δὲ ἁλοῦσαι πόλεις ὑπ’ αὐτῶν τετρακόσιαι. τῶν δὲ ἀσύλων καὶ ἀβάτων πρότερον ἱερῶν ἐξέκοψαν ἐπιόντες τὸ Κλάριον, τὸ Διδυμαῖον, τὸ Σαμοθρᾴκιον, τὸν ἐν Ἑρμιόνῃ τῆς Χθονίας νεὼν καὶ τὸν ἐν Ἐπιδαύρῳ τοῦ Ἀσκληπιοῦ καὶ τὸν Ἰσθμοῖ καὶ Ταινάρῳ καὶ Καλαυρίᾳ τοῦ Ποσειδῶνος, τοῦ δὲ Ἀπόλλωνος τὸν ἐν Ἀκτίῳ καὶ Λευκάδι, τῆς δὲ Ἥρας τὸν ἐν Σάμῳ, τὸν ἐν Ἄργει, τὸν ἐπὶ Λακινίῳ. ξένας δὲ θυσίας ἔθυον αὐτοὶ τὰς ἐν Ὀλύμπῳ, καὶ τελετάς τινας ἀπορρήτους ἐτέλουν, ὧν ἡ τοῦ Μίθρου καὶ μέχρι δεῦρο διασώζεται καταδειχθεῖσα πρῶτον ὑπ’ ἐκείνων.
Και η σωστή αγγλική μετάφραση:
There were of these corsairs above one thousand sail, and they had taken no less than four hundred cities, committing sacrilege upon the temples of the gods, and enriching themselves with the spoils of many never violated before, such as were those of Claros, Didyma, and Samothrace; and the temple of the Earth in Hermione, and that of Aesculapius in Epidaurus, those of Neptune at the Isthmus, at Taenarus, and at Calauria; those of Apollo at Actium and Leucas, and those of Juno in Samos, at Argos, and at Lacinium. They themselves offered strange sacrifices upon Mount Olympus, and performed certain secret rites or religious mysteries, among which those of Mithras have been preserved to our own time having received their previous institution from them.
Επίμετρο
Ολόκληρο το κείμενο του οποίου παρέθεσα τον σύνδεσμο και στο οποίο αναφέρεται ο αναγνώστης – σχολιαστής (υπάρχουν πολλές ιστορικές ανακρίβειες και το κείμενο έχει γραφεί με στόχο την ιστορική διαστρέβλωση και την εξαπάτηση των μη ειδικευμένων):
MITHRA & MITHRAISM
The arrival of Mithras in Europe
The circumstances which brought the god at last to Europe after hundreds of years are indeed strange. According to the historian Plutarch, who lived in the first century A.D., the Romans became acquainted with Mithras through pirates from Cilicia, a province of Asia Minor. These were the pirates who constituted such a threat to Rome until Pompey drove them from the seas.
In his biography of this skilful general, Plutarch writes of the pirates: ‘They brought to Olympus in Lycia strange offerings and performed some secret mysteries, which still in the cult of Mithras, first made known by them [the pirates]’. In the middle of the second century A.D. the historian Appian adds that the pirates came to know of the mysteries from the troops who were left behind by the defeated army of Mithridates Eupator. It is well established that all kinds of Eastern races were represented in that army.
There are some well-known monuments associated with Mithras in the pirates’ homeland in the mountainous religions of Cilicia, and recently an altar was discovered in Anazarbos which had been consecrated by Marcus Aurelius as ‘Priest and Father of Zeus-Helios-Mithras’. The god was also worshipped in Tarsus, the capital of the province, as we know from coins of the Emperor Gordian III which bear a picture of the bull-slayer (Fig. 1.). One of the greatest campaigns against the Persians took place during the reign of Gordian III; the coin has propaganda value as Ernest Will has pointed out: ‘ L’hommage rendu au dieu perse adopte par Rome, au moment de la campagne contre sa patrie premiere, revet une valeur politique particuliere.’
But can this evidence from the second and third centuries A.D. be taken as a confirmation of Plutarch’s remarks about the Cilician pirates of the first century B.C.? Probably it can. The fact that representation of the bull-slayer occur on coins from Tarsus, through which Gordian III almost certainly passed on his way to battle, is evidence that Mithras was worshipped in this town in particular. Since Tarsus was situated at a road junction it is probable that its citizens became acquainted with the Mithraic cult at quite an early date. Plutarch, moreover, relates that the pirates committed outrages against the gods on Olympus where Hephaistos was worshipped. As devotees of the Eastern god they apparently felt little respect for the gods of the Greeks.
The pirates, a group of drifting adventures and, occasionally, fallen noblemen, conducted a communal worship of Mithras, whose cult was an exclusively made one. It is quite possible that these pirates introduced the Mithraic mysteries into Italy after their defeat and subsequent transportation there by Pompey. This event then offers a terminus post quem for the spread of the Mithras mysteries. Other early evidence of the first decades B.C. refers only to the reverence paid to Mithras without mentioning the mysteries; examples which may be quoted are the tomb inscriptions of King Antiochus I of Commagene at Nemrud Dagh, and of his father Mithridates at Arsameia on the Orontes. Both kings had erected on vast terraces a number of colossal statues seated on thrones to the honour of their ancestral gods. At Nemrud we find in their midst King Antiochus (69-34 B.C.) and in the inscription Mithras is mentioned together with Zeus-Ahura-Mazda, Hermes, Apollo-Helios and Herakles-Verethraghna. Thus Persian gods were invoked as protectors of the royal house. Both Mithridates and his son were represented in reliefs clasping hands with Mithras. Yearly feasts were held in honour of the deceased kings. But the inscriptions do not say anything about a secret cult of Mithras; the god simply takes his place beside the acknowledged state gods.
Though Plutarch’s information is important, it must be borne in mind that the historian wrote his life of Pompey at the end of first century A.D. and it is not until then that we actually find in Rome the characteristic representation of Mithras as bull-slayer. The poet Statius (A.D. 80) describes Mithras as one who ‘twists the unruly horns beneath the rocks of a Persian cave’. One other point worthy of note is that no Mithraic monument can be dated earlier than the end of the first century A.D., and even the extensive investigations at Pompey, buried beneath the ashes of Vesuvius in A.D. 79, have not so far produced a single image of the god. There is therefore a complete gap in our knowledge between 67 B.C. and A.D. 79. The earliest datable monument is a statue from Rome, now in the British Museum; the inscription mentions a certain Alcimus, who calls himself the servant of T. Claudius Livianus, and, if the identification of this Livianus with the commander of the Praetorian Guard under the emperor Trajan is correct, then the figure must date from the beginning of the second century A.D. From this period onwards, the trail blazed by Mithras is broad and clear; the god’s cult becomes firmly established and traces are found even on the Capitol and the Palatine, the heart of Imperial Rome.
http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt2.htm
--------------------------------
Κατεβάστε την αναδημοσίευση σε Word doc.:
https://www.slideshare.net/MuhammadShamsaddinMe/ss-250712118
https://issuu.com/megalommatis/docs/the_overwhelming_prevalence_of_the_mithraic_pirate
https://vk.com/doc429864789_621819723
https://www.docdroid.net/6ZKxSHy/h-apoliti-kiriarkhia-ton-mithraistwn-peiratwn-sto-aighaio-tin-ellada-kai-ton-thessaliko-olimpo-docx
Ταυροθυσίες και Μιθραϊκά Μυστήρια στην Κορυφή του Ολύμπου – Η Απόλυτη Επιβολή του Περσικού Πνεύματος ανάμεσα στους Έλληνες & το Τέλος της Αρχαίας Ελλάδας
Taurobolia and Mithraic Mysteries atop Mount Olympus - The Absolute Imposition of the Iranian Genius among the Greeks & the End of Ancient Greece
ΑΝΑΔΗΜΟΣΙΕΥΣΗ ΑΠΟ ΤΟ ΣΗΜΕΡΑ ΑΝΕΝΕΡΓΟ ΜΠΛΟΓΚ “ΟΙ ΡΩΜΙΟΙ ΤΗΣ ΑΝΑΤΟΛΗΣ”
Το κείμενο του κ. Νίκου Μπαϋρακτάρη είχε αρχικά δημοσιευθεί την 6η Μαΐου 2019. Ο κ. Μπαϋρακτάρης παρουσιάζει στοιχεία από μία ενότητα σεμιναρίου, το οποίο οργάνωσα τον Δεκέμβριο του 2018 στην Μόσχα με θέμα την επερχόμενη παγκόσμια επιβολή της Κίνας ως δυνατή μόνον αν η Κίνα και η σημερινή πολιτισμική ακτινοβολία της βασισθούν στην (αποσιωπημένη στην Δύση) ιστορική συνέχεια της διάδοσης αρχαίων ανατολικών πολιτισμών και επιβολής του αρχαίου ανατολικού αυτοκρατορικού πνεύματος στην Ελλάδα, την Ρώμη και την Δυτική Ευρώπη κατά την Ύστερη Αρχαιότητα, και αν το Πεκίνο δεόντως, συστηματικώς και ποικιλοτρόπως προπαγανδίσει διάπλατα την αποκρυμμένη ιστορική αυτή διαδικασία, σε συνέργεια με το αναζωπυρωμένο κίνημα του Αφροκεντρισμού και με στόχο την ολοσχερή εξαφάνιση του αισχρού και ρατσιστικού αφηγήματος του δήθεν 'κλασικού ελληνορωμαϊκού πολιτισμού'.
-------------------------------
http://greeksoftheorient.wordpress.com/2019/05/06/ταυροθυσίες-και-μιθραϊκά-μυστήρια-στ/ ===================
Οι Ρωμιοί της Ανατολής – Greeks of the Orient
Ρωμιοσύνη, Ρωμανία, Ανατολική Ρωμαϊκή Αυτοκρατορία
Ένας καλός φίλος από την Κοζάνη πρόσεξε πρόσφατο κείμενό μου σχετικά με την κατακλυσμική διάδοση του Μιθραϊσμού, του Ισιδισμού και πολλών άλλων ανατολικών, αραμαϊκών, καππαδοκικών, φοινικικών, αιγυπτιακών και περσικών θρησκειών, κοσμογονιών, μυστικισμών, λατρειών, κοσμολογιών και θεουργιών στην Ρωμαϊκή Αυτοκρατορία και γενικώτερα σε όλη την Ευρώπη και με ρώτησε σχετικά με την διάδοση κι επιβολή του Μιθραϊσμού στην Αρχαία Ελλάδα.
Αυτό είναι ένα απαγορευμένο θέμα που το ρατσιστικό, φασιστικό, σιωνιστικό και ψευτο-μασωνικό καθεστώς Αθηνών έχει επιμελώς εξοβελίσει από τα πανεπιστήμια, τα σχολεία, τους ανερμάτιστους και ψευδοπροπαγανδιστικούς εκδοτικούς οίκους, τα κατευθυνόμενα ΜΜΕ της τύφλωσης και της παραπληροφόρησης και γενικώτερα ολόκληρη την θεόστραβη και συρόμενη προς όλεθρο ελληνική κοινωνία.
Όμως υπάρχουν άπειρες μαρτυρίες σχετικά σε αρχαία ελληνικά και λατινικά κείμενα – αναφορικά με την επιβολή του Περσικού Πνεύματος στην Αρχαία Ελλάδα. Μάλιστα επειδή οι αρχαίοι Έλληνες ήταν γεωγραφικά εγγύτερα στην Ανατολή, την Συρο-Παλαιστίνη, την Φοινίκη, την Μεσοποταμία, την Αίγυπτο και το Ιράν, επηρεάσθηκαν πρώτοι κι επηρεάσθηκαν περισσότερο.
Το περιστατικό που θα παρουσιάσω εδώ είναι ένα ανάμεσα σε πάρα πολλά. Και υπάρχουν και ακόμη περισσότερα που αποδεικνύουν την επιβολή του Αιγυπτιακού Πνεύματος στην Ελλάδα. Αλλά σε αυτά θα αναφερθώ σε προσεχή κείμενά μου. Το αφετηριακό κείμενο είναι αυτό:
Οι Ατελείωτες Επελάσεις του Μίθρα προς την Δύση κι ο Πολιτισμικός Εξιρανισμός Ελλήνων, Ρωμαίων κι Ευρωπαίων
https://greeksoftheorient.wordpress.com/2019/04/29/οι-ατελείωτες-επελάσεις-του-μίθρα-προ/
(πλέον: https://www.academia.edu/58627059/Οι_Ατελείωτες_Επελάσεις_του_Μίθρα_προς_την_Δύση_κι_ο_Πολιτισμικός_Εξιρανισμός_Ελλήνων_Ρωμαίων_κι_Ευρωπαίων)
Ο ίδιος ο Πλούταρχος, ιερέας του Μαντείου των Δελφών, αναφέρει το περιστατικό – κι αυτό συμβαίνει επειδή οι αρχαίοι Έλληνες – που είναι φυλετικά και πολιτισμικά άσχετοι από το ψευτο-μασωνικό παρασκεύασμα των Νεοελλήνων – δεν ήταν ούτε ρατσιστές, ούτε φασίστες, ούτε κομμουνιστές, ούτε εθνικομπολσεβίκοι.
Αντίθετα, και μάλιστα ιδιαίτερα, ο Πλούταρχος είχε ηθική υπόσταση και θεωρούσε αρετή το να ομολογεί την αλήθεια – χωρίς την παραμικρή συμφεροντολογία. Τα σατανικά ψέμματα των σημερινών αμόρφωτων ψευτο-καθηγητών και λοιπών προπαγανδιστών, σαν τους Ρένο Αποστολίδη, Πλεύρη, Κιτσίκη και Μπεξή, μόνον σκοτάδι και θάνατο φέρνουν.
Στον Βίο του Πομπήιου (106-48 π.Χ.), ο Πλούταρχος αναφέρεται σε πολλά γεγονότα της ζωής του Ρωμαίου στρατιωτικού και πολιτικού ηγέτη που βρήκε άδοξο θάνατο στην Αίγυπτο. Ένα από αυτά τα γεγονότα ήταν η καταστολή της πειρατείας στην Μεσόγειο. Οι πειρατές ήταν Έλληνες, Ρωμαίοι κι άλλοι λεγεωνάριοι που είχαν εγκαταλείψει τις τάξεις του ρωμαϊκού στρατού και στόλου και είχαν συμπήξει συμμαχία με το ελληνικώτατο Βασίλειο του Πόντου με το οποίο η Ρώμη (ακόμη Δημοκρατία κι όχι Αυτοκρατορία) είχε συνάψει πολλούς πολέμους.
Οι πειρατές είχαν ενισχυθεί από τον πιστό στον Μίθρα (κι όχι στον Δία) βασιλιά του Πόντου Μιθριδάτη ΣΤ’ διότι του χρησίμευαν για να προξενήσουν στους Ρωμαίους ένα πόλεμο φθοράς. Το πόσο σημαντικό γεγονός ήταν ο πόλεμος κατά των πειρατών στην περίοδο στην περίοδο 78-63 π.Χ. και γενικώτερα στην διάρκεια των μιθριδατικών πολέμων μπορείτε εύκολα να αντιληφθείτε αν προσέξετε πόση έκταση δίνει το λήμμα της αγγλικής Wikipedia σχετικά με τον Πομπήιο στο θέμα του πολέμου κατά της πειρατείας (ο σύνδεσμος στο τέλος).
Τι λέει λοιπόν ο Πλούταρχος ότι έκαναν αυτοί οι Έλληνες, Ρωμαίοι και Μικρασιάτες πειρατές;
Σημειώνει ότι ανάμεσα σε πολλά άλλα που έκαναν σαν καταστροφές ή σαν εκφράσεις περίεργης συμπεριφοράς, οι πειρατές έκαναν θυσίες κι επιτελούσαν μιθραϊκά μυστήρια στην κορυφή του Ολύμπου.
Φυσικά, ο Πλούταρχος ως Ρωμαίος αξιωματούχος δεν θα μπορούσε παρά να δει αρνητικά το φαινόμενο της πειρατείας και της συμμαχίας των πειρατών με τους εχθρούς της Ρώμης Πόντιους Έλληνες του Μιθριδάτη ΣΤ’. Αλλά η περιγραφή είναι συναρπαστική:
ξένας δὲ θυσίας ἔθυον αὐτοὶ τὰς ἐν Ὀλύμπῳ, καὶ τελετάς τινας ἀπορρήτους ἐτέλουν, ὧν ἡτοῦ Μίθρου καὶ μέχρι δεῦρο διασώζεται καταδειχθεῖσα πρῶτον ὑπ’ ἐκείνων.
Σε αγγλική μετάφραση για όσους έχουν δυσκολία με τα αρχαία ελληνικά:
They themselves offered strange sacrifices upon Mount Olympus, and performed certain secret rites or religious mysteries, among which those of Mithras have been preserved to our own time having received their previous institution from them.
Προσέξτε πόσες πληροφορίες παρέχονται σε ένα τόσο σύντομο κείμενο:
Α) Οι θυσίες ήταν παράξενες κι αλλότριες επειδή τα μιθραϊκά μυστήρια δεν είχαν ακόμη κατακλύσει την Ρωμαϊκή Αυτοκρατορία κι όλη την Ευρώπη στο πρώτο μισό του πρώτου προχριστιανικού αιώνα στο οποίο ο Πλούταρχος (45-120), γράφοντας 150 χρόνια αργότερα, αναφέρεται.
Β) Εννοείται ότι οι θυσίες μιθραϊστών στον Όλυμπο ήταν ταυροθυσίες, επειδή αυτό ήταν βασικό στοιχείο του Μιθραϊσμού, της Μιθραϊκής Κοσμογονίας και των Μιθραϊκών Μυστηρίων.
Γ) Αυτές οι ταυροθυσίες και οι μυστικές τελετουργίες που οι πειρατές επιτελούσαν στην κορυφή του Ολύμπου σημαίνει ότι ο τόπος ήταν για τους πειρατές αυτούς ιερός και αυτοί έδιναν απολύτως μιθραϊκή περσική κι όχι πλέον αρχαία ελληνική δωδεκαθεϊστική διάσταση στην ιερότητα του τόπου. Με άλλα λόγια, η αρχαία ελληνική θρησκεία είχε εκμηδενιστεί ανάμεσα στους ίδιους τους αρχαίους Έλληνες που είχαν προσηλυτιστεί στον Μιθραϊσμό 60-70 χρόνια μετά την ρωμαϊκή κατάληψη της Κορίνθου.
Δ) Οι μιθραϊκές θυσίες, λατρείες και μυστικές τελετουργίες, τονίζει ο Πλούταρχος, διασώζονταν μέχρι τις μέρες του, 150 χρόνια μετά την πρώτη λατρεία Ελλήνων Μιθραϊστών στον Όλυμπο, και είχαν διαδοθεί. Δηλαδή κανένα δεν είχαν ενοχλήσει ο πολιτισμικός εκπερσισμός των Ελλήνων και τα Μιθραϊκά Μυστήρια που οι πειρατές είχαν εισαγάγει στον Όλυμπο, τον ιερώτερο χώρο της Αρχαίας Ελλάδας, έτσι σβύννοντας μια για πάντα την παραδοσιακή αρχαιοελληνική θρησκεία.
Στην συνέχεια, θα βρείτε ένα μεγαλύτερο απόσπασμα από το ίδιο κείμενο, για να δείτε το όλο πλαίσιο μέσα στο οποίο αναφέρεται το συγκεκριμένο επεισόδιο (σε αρχαία ελληνικά και αγγλικά) και πολλούς συνδέσμους αναφορικά με τον Πλούταρχο, τον Βίο του Πομπήιου, τον Πομπήιο, και φυσικά τον Μίθρα, τον Μιθραϊσμό και την κατακλυσμική πολιτισμική επιβολή του Περσικού Πνεύματος πάνω σε Έλληνες, Ρωμαίους και λοιπούς Ευρωπαίους.
Αρχαία Ελλάδα δεν υπήρχε πολύ πριν επιβληθεί η Χριστιανωσύνη στην Ρωμαϊκή Αυτοκρατορία.
Στο θέμα του πολιτισμικού εκπερσισμού των Αρχαίων Ελλήνων και της διάδοσης του Μιθραϊσμού στην Ρωμαϊκή Αυτοκρατορία και την Ευρώπη γενικώτερα θα επανέλθω.
==================================
Λούκιος Μέστριος Πλούταρχος (Lucius Mestrius Plutarchus)
Βίοι Παράλληλοι/Πομπήιος
Αρχαίο Ελληνικό Κείμενο
[24] Ἡ γὰρ πειρατικὴ δύναμις ὡρμήθη μὲν ἐκ Κιλικίας τὸ πρῶτον, ἀρχὴν παράβολον λαβοῦσα καὶ λανθάνουσαν, φρόνημα δὲ καὶ τόλμαν ἔσχεν ἐν τῷ Μιθριδατικῷ πολέμῳ, χρήσασα ταῖς βασιλικαῖς ὑπηρεσίαις ἑαυτήν. εἶτα Ῥωμαίων ἐν τοῖς ἐμφυλίοις πολέμοις περὶ θύρας τῆς Ῥώμης συμπεσόντων, ἔρημος οὖσα φρουρᾶς ἡ θάλασσα κατὰ μικρὸν αὐτοὺς ἐφείλκετο καὶ προῆγεν, οὐκέτι τοῖς πλέουσι μόνον ἐπιτιθεμένους, ἀλλὰ καὶ νήσους καὶ πόλεις παραλίους ἐκκόπτοντας. ἤδη δὲ καὶ χρήμασι δυνατοὶ καὶ γένεσι λαμπροὶ καὶ τὸ φρονεῖν ἀξιούμενοι διαφέρειν ἄνδρες ἐνέβαινον εἰς τὰ λῃστρικὰ καὶ μετεῖχον, ὡς καὶ δόξαν τινὰ καὶ φιλοτιμίαν τοῦ ἔργου φέροντος.
ἦν δὲ καὶ ναύσταθμα πολλαχόθι πειρατικὰ καὶ φρυκτώρια τετειχισμένα, καὶ στόλοι προσέπιπτον οὐ πληρωμάτων μόνον εὐανδρίαις οὐδὲ τέχναις κυβερνητῶν οὐδὲ τάχεσι νεῶν καὶ κουφότησιν ἐξησκημένοι πρὸς τὸ οἰκεῖον ἔργον, ἀλλὰ τοῦ φοβεροῦ μᾶλλον αὐτῶν τὸ ἐπίφθονον ἐλύπει καὶ ὑπερήφανον, στυλίσι χρυσαῖς καὶ παραπετάσμασιν ἁλουργοῖς καὶ πλάταις ἐπαργύροις, ὥσπερ ἐντρυφώντων τῷ κακουργεῖν καὶ καλλωπιζομένων. αὐλοὶ δὲ καὶ ψαλμοὶ καὶ μέθαι παρὰ πᾶσαν ἀκτὴν καὶ σωμάτων ἡγεμονικῶν ἁρπαγαὶ καὶ πόλεων αἰχμαλώτων ἀπολυτρώσεις ὄνειδος ἦσαν τῆς Ῥωμαίων ἡγεμονίας.
ἐγένοντο δ’ οὖν αἱ μὲν λῃστρίδες νῆες ὑπὲρ χιλίας, αἱ δὲ ἁλοῦσαι πόλεις ὑπ’ αὐτῶν τετρακόσιαι. τῶν δὲ ἀσύλων καὶ ἀβάτων πρότερον ἱερῶν ἐξέκοψαν ἐπιόντες τὸ Κλάριον, τὸ Διδυμαῖον, τὸ Σαμοθρᾴκιον, τὸν ἐν Ἑρμιόνῃ τῆς Χθονίας νεὼν καὶ τὸν ἐν Ἐπιδαύρῳ τοῦ Ἀσκληπιοῦ καὶ τὸν Ἰσθμοῖ καὶ Ταινάρῳ καὶ Καλαυρίᾳ τοῦ Ποσειδῶνος, τοῦ δὲ Ἀπόλλωνος τὸν ἐν Ἀκτίῳ καὶ Λευκάδι, τῆς δὲ Ἥρας τὸν ἐν Σάμῳ, τὸν ἐν Ἄργει, τὸν ἐπὶ Λακινίῳ. ξένας δὲ θυσίας ἔθυον αὐτοὶ τὰς ἐν Ὀλύμπῳ, καὶ τελετάς τινας ἀπορρήτους ἐτέλουν, ὧν ἡ τοῦ Μίθρου καὶ μέχρι δεῦρο διασώζεται καταδειχθεῖσα πρῶτον ὑπ’ ἐκείνων.
Πλεῖστα δὲ Ῥωμαίοις ἐνυβρίσαντες, ἔτι καὶ τὰς ὁδοὺς αὐτῶν ἀναβαίνοντες ἀπὸ θαλάσσης ἐληΐζοντο καὶ τὰς ἐγγὺς ἐπαύλεις ἐξέκοπτον. ἥρπασαν δέ ποτε καὶ στρατηγοὺς δύο Σεξτίλιον καὶ Βελλῖνον ἐν ταῖς περιπορφύροις, καὶ τοὺς ὑπηρέτας ἅμα καὶ ῥαβδοφόρους ᾤχοντο σὺν αὐτοῖς ἐκείνοις ἔχοντες. ἥλω δὲ καὶ θυγάτηρ Ἀντωνίου, θριαμβικοῦ ἀνδρός, εἰς ἀγρὸν βαδίζουσα, καὶ πολλῶν χρημάτων ἀπελυτρώθη. ἐκεῖνο δὲ ἦν ὑβριστικώτατον. ὁπότε γάρ τις ἑαλωκὼς ἀναβοήσειε Ῥωμαῖος εἶναι καὶ τοὔνομα φράσειεν, ἐκπεπλῆχθαι προσποιούμενοι καὶ δεδιέναι τούς τε μηροὺς ἐπαίοντο καὶ προσέπιπτον αὐτῷ, συγγνώμην ἔχειν ἀντιβολοῦντες·
https://el.wikisource.org/wiki/Βίοι_Παράλληλοι/Πομπήιος
Αγγλική Μετάφραση
The power of the pirates first commenced in Cilicia, having in truth but a precarious and obscure beginning, but gained life and boldness afterwards in the wars of Mithridates, where they hired themselves out and took employment in the king’s service. Afterwards, whilst the Romans were embroiled in their civil wars, being engaged against one another even before the very gates of Rome, the seas lay waste and unguarded, and by degrees enticed and drew them on not only to seize upon and spoil the merchants and ships upon the seas, but also to lay waste the islands and seaport towns. So that now there embarked with these pirates men of wealth and noble birth and superior abilities, as if it had been a natural occupation to gain distinction in.
They had divers arsenals, or piratic harbours, as likewise watch-towers and beacons, all along the sea-coast; and fleets were here received that were well manned with the finest mariners, and well served with the expertest pilots, and composed of swift-sailing and light-built vessels adapted for their special purpose. Nor was it merely their being thus formidable that excited indignation; they were even more odious for their ostentation than they were feared for their force. Their ships had gilded masts at their stems; the sails woven of purple, and the oars plated with silver, as if their delight were to glory in their iniquity. There was nothing but music and dancing, banqueting and revels, all along the shore. Officers in command were taken prisoners, and cities put under contribution, to the reproach and dishonour of the Roman supremacy.
There were of these corsairs above one thousand sail, and they had taken no less than four hundred cities, committing sacrilege upon the temples of the gods, and enriching themselves with the spoils of many never violated before, such as were those of Claros, Didyma, and Samothrace; and the temple of the Earth in Hermione, and that of Aesculapius in Epidaurus, those of Neptune at the Isthmus, at Taenarus, and at Calauria; those of Apollo at Actium and Leucas, and those of Juno in Samos, at Argos, and at Lacinium. They themselves offered strange sacrifices upon Mount Olympus, and performed certain secret rites or religious mysteries, among which those of Mithras have been preserved to our own time having received their previous institution from them.
But besides these insolencies by sea, they were also injurious to the Romans by land; for they would often go inland up the roads, plundering and destroying their villages and country-houses. Once they seized upon two Roman praetors, Sextilius and Bellinus, in their purple-edged robes, and carried them off together with their officers and lictors. The daughter also of Antonius. a man that had had the honour of a triumph, taking a journey into the country, was seized, and redeemed upon payment of a large ransom. But it was most abusive of all that, when any of the captives declared himself to be a Roman, and told his name, they affected to be surprised, and feigning fear, smote their thighs and fell down at his feet humbly beseeching him to be gracious and forgive them.
Vita Pompei (Life of Pompey) c.24, 5, 632CD.
Plutarch’s Lives (1683) “by several hands”, edited by John Dryden
http://classics.mit.edu/Plutarch/pompey.html
Περισσότερα για τον Πλούταρχο, τους Βίους Παράλληλους, και τον Πομπήιο:
https://en.wikipedia.org/wiki/Pompey#Campaign_against_the_pirates
https://el.wikipedia.org/wiki/Πομπήιος
https:// https://en.wikipedia.org/wiki/Parallel_Lives
https://en.wikipedia.org/wiki/Plutarch
https://el.wikipedia.org/wiki/Βίοι_Παράλληλοι
https://el.wikipedia.org/wiki/Πλούταρχος
—————————————–
Περισσότερα για τον Μίθρα, τον Μιθραϊσμό, την διάδοση του Μιθραϊσμού στην Ευρώπη και σε όλη την Ρωμαϊκή Αυτοκρατορία, τα Μιθραϊκά Μυστήρια, τις σχέσεις και την ομοιότητα Μιθραϊσμού και Χριστιανωσύνης, και τα Μιθραία και γενικώτερα τα Μιθραϊκά Μνημεία σε όλο τον κόσμο:
http://www.mithraeum.eu/
http://www.mithraeum.eu/link.php
http://www.mithraeum.eu/monumentae.php?tid=1 (πολλές σελίδες)
http://www.mithraeum.eu/monumentae.php (πολλές σελίδες)
http://www.tertullian.org/rpearse/mithras/display.php?page=Mithras_and_Jesus
http://www.tertullian.org/rpearse/mithras/display.php?page=main
http://www.iranicaonline.org/articles/mithraism
Mithras in India and Iran
http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt1.htm
The arrival of Mithras in Europe
http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt2.htm
The Followers of Mithras
http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt3.htm
The Figures round the Bull-Slayer
http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt4.htm
The Legend of Mithras
http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt5.htm
The God of Infinite Time
http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt6.htm
Initiation into the Mysteries
http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt7.htm
The Seven Grades of Initiation
http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt8.htm
Women and the Mithraic Cult
http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt9.htm
Offerings and Artists: Mithras in Art
http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt10.htm
The Fall of Mithras
http://www.cais-soas.com/CAIS/Religions/iranian/Mithraism/m_m/pt11.htm
Γενικά:
https://en.wikipedia.org/wiki/Mithra
https://en.wikipedia.org/wiki/Mithraism
https://el.wikipedia.org/wiki/Μίθρας
https://el.wikipedia.org/wiki/Μιθραϊσμός