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“The Winged Crown and the Triple-crescent Crown in the Sogdian Funerary Monuments from China: Their Relation to the Hephthalite Occupation of Central Asia”
... 43 106 38 Litvinsky 199638 Litvinsky , 151. 39 Ставиский 1969a Kageyama 2007, 14, 16. 41 Bivar 2005. 42 Bivar 2005, 320;According to Pugachenkova (1963, 75-76) an image of a kneeling donator in the niche of the greater Buddha can be ascribed to the Hephthalites. ...
Este artículo trata de los objetos que podrían estar en relación con los heftalitas, quienes vivieron en el territorio de Asia Central y sus regiones vecinas en los ss. IV y VI d. C. En los ss. V-VI d. C., los heftalitas pudieron crear un gran imperio. Es sabido que sus materiales son muy escasos e incluso que su datación es a menudo aproximada e inexacta. Sin embargo el autor intenta interpretar, en esta ocasión, los datos disponibles provenientes de varias fuentes sobre los heftalitas, a pesar de que algunas cuestiones de gran importancia continúan estando abiertas a la discusión y que probablemente permanezcan así por algún tiempo todavía.Palabras clave: Heftalitas, arte, historia, Asia Central, Subcontinente indio. Abstract:The paper deals with the artefacts which might be related to the Hephthalites, who lived in territory of Central Asia and neighbouring countries in 4th – 6th centuries AD. In the 5th - 6th centuries AD, the Hephthalites could establish a great empire. It is noted that the materials are very limited, and even the dating is often approximate and inexact. Nevertheless, author has here tried to interpret the available data from various sources on the Hephthalites, even if several major questions continue to be open for discussion and will probably remain so for some time in the future.Keywords: Hephthalites, art history, Central Asia, Indian subcontinent.
... It is also worth observing 8 Rowland, 19648 Rowland, -1965Rowland, 1974: 106, 112-113. 9 Talbot Rice, 1965: 166. 10 On the crown of the «Hunter-King» and its connection with Hephtalite rule, see: Kageyama, 2008. 11 Jäger, 1988 : Puri, 1987: 301-302. ...
... The sovereign shared with the god the same name, and so he probably wanted to connect himself with the symbolic divine animal too (Jamzadeh 1989;Shahbazi 1989;Sarkhosh Curtis 2007: 429-431). Winged crowns were not exclusively a prerogative of Sasanian kings; they can be observed also in Sogdiana (or in Sogdian colonies) and Chorasmia (Grenet 1986: 133;Compareti 2006a;Kageyama 2008). 8 On Wahr m b n, his rebellion and his Parthian background, see Pourshariati 2008: 397-414. ...
This paper is a study on the so-called "spread wings"—a particular element of the Sasanian art that is attested also in other regions of the Persian Empire in Late Antiquity, including the western coast of the Persian Gulf and the Caucasus. The spread wings can be observed on Sasanian coins above the royal crowns, which are considered specific for every Sasanian sovereign, supporting astronomical elements, like the crescent, star, and, possibly, the sun. The Arabs and the peoples of the Caucasus who adopted Christianity used the spread wings element as a pedestal for the cross. In Armenian literature, there are some connections between those spread wings and glory, so that a kind of pedestal could be considered a device to exalt or glorify the element above it. The floating ribbons attached to Sasanian crowns had possibly the same meaning and were adopted also outside of proper Persia. In the same way, it could be considered correct to identify those luminaries on Sasanian crowns as divine elements connected with the religion of pre-Islamic Persia.
A hunok, különösképp az Európában 370 körül megjelenő, „európai” hunnak vagy „Attila hunjainak” nevezett csoport története a kontinens késő antik történelmében és a nagy népvándorlásokban játszott szerepének köszönhetően a 18. század végétől egészen máig a modern nemzetközi, de különösképp az európai tudományosság érdeklődésének homlokterében állt/áll. Monográfiák, kézikönyvek, konferenciák, konferenciakötetek, kiállítások és kiállítási katalógusok sora igyekszik megragadni a 4‒5. századi „európai” hun korszak esszenciáját, manapság már igen gyakran számos tudományterület, így a történeti filológia, a régészet és számos természettudomány, így a fizikai antropológia, a genetika stb. legújabb kutatási eredményeinek együttes figyelembe vételével.
This article will describe a previously unknown helmet in the Musee d’Art Classique de Mougins (MACM) in southern France. The helmet is of the “bandhelm” variety and is decorated with heraldic motifs plus silvered rivets. The helmet bears some resemblance to known helmets from Cheragh Ali Tepe / Amlash but also differs in several crucial ways. In the light of this new example, a new typology of Sasanian helmets and some novel insights on the development of Sasanian helmets is also offered.
The article discusses the well-known painting from the outer courtyard of Temple II in Panjikent, which has been unanimously identified as depicting a group of fravašis. It argues that the painting should rather be interpreted as a ritual procession of high-ranking Sogdian women carrying symbols and attributes of Nana, the supreme goddess of Panjikent, who was worshipped in this temple. In addition, it suggests that the two structures from the painting from Area XXV, Room 12 in Panjikent are not a unique depiction of the gates of Heaven and Hell, as they have been interpreted since publication, but are rather a schematic representation of two Sogdian temples, dedicated to Nana and her guardian, Vrēšman.
Some deities that do not present Indian peculiarities can be observed very often in Khotanese paintings in Buddhist temples or on votive wooden tablets. They present unique features that render any identification extremely challenging. In the past, scholars developed two theories. According to Markus Mode, these deities could have been introduced by Sogdian immigrants and they should be then identified as Zoroastrian ones. According to B. Marshak, they are possibly local ones and should not be associated with Sogdian gods. In the present study, it will be discussed as Marshak hypothesis seems to be more correct especially in the light of very recent archaeological discoveries in Khotan.
This book examines the age of Attila, roughly the fifth century CE, an era in which western Eurasia experienced significant geopolitical and cultural changes. The Roman Empire collapsed in western Europe, replaced by new 'barbarian' kingdoms, but it continued in Christian Byzantine guise in the eastern Mediterranean. New states and peoples changed the face of northern Europe, while in Iran, the Sasanian Empire developed new theories of power and government. At the same time, the great Eurasian steppe became a permanent presence in the European world. This book treats Attila, the notorious king of the Huns, as both an agent of change and a symbol of the wreck of the old world order.
By 200 B.C. a series of expansive polities emerged in Inner Asia that would dominate the history of this region and, at times, a very large portion of Eurasia for the next 2,000 years. The pastoralist polities originating in the steppes have typically been described in world history as ephemeral or derivative of the earlier sedentary agricultural states of China. These polities, however, emerged from local traditions of mobility, multiresource pastoralism, and distributed forms of hierarchy and administrative control that represent important alternative pathways in the comparative study of early states and empires. The review of evidence from 15 polities illustrates long traditions of political and administrative organization that derive from the steppe, with Bronze Age origins well before 200 B.C. Pastoralist economies from the steppe innovated new forms of political organization and were as capable as those based on agricultural production of supporting the development of complex societies.
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