#Atropatene

[daryun]

(I come back from a weekend of LARPing and I cannot express how feral chapter 120 makes me feel)

[innerchorus]

Someone on Reddit mentioned how they think Kharlan's head could be in one of the jars, and when I say I haven't stopped thinking about it since... because imagine if Zandeh sees that. Imagine if we get an undead Kharlan. If it prompts some Hilmes guilt I'm all for it but I really don't want my sweet puppy boy to see that!

Anyway, let's talk head jars. If you remember back when I first had the horrible realisation that the two jars whose contents we can see into contained the heads of Shapur and Vahriz, you may remember that my working theory was that the six jars contain the heads of the Marzbans and Eran who died or went missing during/shortly after the Battle of Atropatene. But Kharlan's head could certainly have been gathered by Team Zahhak at a later date (the sorcerer labelled as Ghundi was watching from a tree when Kharlan died).

It also crossed my mind recently that maybe not all the jars are full yet. Perhaps they'll take Andragoras's soon. Maybe that's why a mage is appearing in front of Isfan and Kubard right now.

My hope is that I can get a firmer grasp on Team Zahhak's magical abilities before the series ends. As we get closer and closer to the conclusion, it seems like we'll be seeing more of them as they get more directly involved with the plot. I will extrapolate whatever I can from the manga because the novels really didn't go into it much. I'm currently wondering whether they need the dead body of a person in order to take their form. Previously, I wondered whether they can mimic someone who is alive and just need to touch them to acquire their form (we see Ghundi, the one who impersonates Husrab, locating Husrab as Ecbatana falls, but it's worth noting that he also knows of Husrab's fate... did he collect Husrab's head at that time?).

I'm not convinced that what we're seeing with Shapur is a simple impersonation rather than something more sinister (undead/came-back-wrong Shapur puppeted by sorcery) but who knows. Maybe this is the beginning of the tranformation and Arakawa's drawn it like this to make clear that it's the result of sorcery. The upcoming chapter should make that clear.

[tired-reader-writer]

Considering who to put in charge of safeguarding the northeastern border of Pars against Turan and Turk before Shapur becomes a marzban and... There aren't... that many, are there? Those younger than Shapur are automatically out of the picture (Kubard, Daryun, Kishward), Bahman has been stationed at Peshawar for a long time by canon era so ?????, Kharlan, is he even a marzban ten years before canon? Even if he was, I associate him much more with the western half of Pars, if only because it would make it easier for him to coordinate with Hilmes in Lusitania (assuming no switcheroos happened like it did with Kishward, he was originally stationed at the southwestern border of Pars against Misr, but was plunked into Peshawar some time before canon).

That leaves us with... Manuchurh, Garshasph, Saam, Khurup, Khayr, and Khshaēta.

We all know what Saam looks like, estimated to be in his 40s, but here's what the other 5 look like (well we also know what Garshasph looks like too but just as a reminder):

Manuchurh:

Garshasph:

Khurup:

Khayr:

Khshaēta:

I... don't feel like Saam is a good fit for the kind of emotional beat I want to portray for one of the two pre-canon Turanian invasions (foreshadowed in chapter 2). So that leaves me with the other three. Three complete and total strangers of whom we know absolutely fucking nothing about.

Which narrows the six options down to five.

I think Khshaēta looks a tad young to have been marzban for too long, so I'm booting him out of the candidate list to make my life easier.

This leaves me with four.

I got nothing for Khurup and Khayr, we know nothing of them, but as for the other two... We know what Garshasph is like, which is, uh, kinda unpleasant, he might be a good candidate for what I'd planned, but also... Manuchurh, Nasrīn's father, Kishward's father-in-law. He purportedly had a beautiful voice and Andragoras made him do the court announcements and stuff bc of his pretty voice.

So basically, among the four candidates left, we only really know two of them.

...which one shall I pick, now?

Oh, I forgot what the emotional beat I wanted to incorporate was, it was Shapur maybe realizing the marzban in charge of the northeastern border may have been responsible for the deaths of his friends and the destruction of their village after the marzban lets slip about some “bandits or potential rebels who kidnapped people and caused unrest” which Shapur knows from talking to the clan before that the abusers or tormentors who felt entitled to their victims might have painted them that way to justify trying to hunt them down or avoid having to confront the harm they themselves have caused to their victims, and Shapur feeling... quite nauseated. Remember how Isfan immediately jumped into trying to avenge his brother in the manga. Remember how rash Shapur was even by the Battle of Atropatene. He won't do anything here, he can't, because Eihon (debuting in chapter 3! I still don't know whether the invasion would be chapter 3 or 4) has made sure to hammer the point home that doing so will only bring them doom, there's no way he can demand justice for a commoner village in the middle of nowhere who were branded as criminals.

He has to swallow his bile and work to repel the invasion. Feeling like he's failed his friends for not being able to protect them, give them a funeral, or even avenge them.

I know with this context it'd be easy for some of you to immediately pick Garshasph considering how much of an asshole he was during the siege but. What if. The emotional whiplash of it being Manuchurh. But also I could just pick Khurup or Khayr to avoid the headache altogether—

[heroineimages]

Favorite NPC

So it's with utter delight that I can officially say that my most popular NPC in our Age of Antiquity campaigns at the library is Queen Adea Eurydice, daughter of Queen Cynane and granddaughter of King Philip II of Macedon---making her niece of no less a figure than Alexander the Great.

Link: https://www.heroforge.com/load_config%3D45812125/

In the second Antiquity campaign I ran, taking place in 49 BCE, the PCs got to explore the tomb of Alexander's mom, Queen Olympias, only to accidentally free her after finding her imprisoned as a vampire sorceress. They managed to avoid hostilities against her, and among the loot they found a pendant that turned out to be a magical prison within which Eurydice had been imprisoned for the last 218 years. They freed her, and she helped them fight a group of Dacian raiders and bluff a group of legionaries into thinking Olympias's treasure had an ancient vampire curse.

In our third Antiquity campaign set in 180 CE, Eurydice posed as a gladiator trainer in order to recruit the PCs as mercenaries for an expedition into Egypt. Olympias was still around and has been involved in Roman politics since her reawakening. Meanwhile, Eurydice found herself unable to age for reasons she doesn't understand, and she'd been unsuccessful at catching Olympias and beating answers out of her.

For the latest campaign, which I'm thinking of setting during Mark Antony's Atropatene campaign in 36 BCE, the teens from my previous campaigns basically demanded to get to hang out with Eurydice again.

[koval-nation]

22) Azerowie, Azerbejdżanie (azer. Azərbaycanlılar, آذربایجانلیلار, Azərbaycan türkləri, ترکهای آذربایجانی, türklər, ترکها, Azerbaijanis; Azeris (Azerbaijani: Azərilər, آذریلر), or Azerbaijani Turks (Azerbaijani: Azərbaycan Türkləri,) – naród turecki zamieszkujący głównie północno-zachodni Iran oraz Azerbejdżan, a także – w znacznie mniejszych skupiskach – Rosję (obecnie, ze względu na emigrację, ponad 1 milion, głównie w największych miastach), Gruzję oraz kilka państw Bliskiego Wschodu. W sumie liczy on ok. 35 mln osób (2000), choć według nieoficjalnych szacunków nawet 45 milionów (2006). Wyznają islam szyicki (85%) i sunnicki (15%). Azerowie są potomkami plemion tureckich, które w XI wieku zmieszały się z zamieszkującą tereny dzisiejszego Azerbejdżanu i północno-zachodniego Iranu ludnością indoeuropejską, kaukaską i semicką. Genetycznie są mieszanką ludów kaukaskich, indoeuropejskich i tureckich. Posługują się językiem azerskim, blisko spokrewnionym z tureckim. Azerowie zwarcie zamieszkują głównie północno-zachodni Iran (ostany: Azerbejdżan Wschodni i Azerbejdżan Zachodni) i Republikę Azerbejdżanu oraz w mniejszym stopniu południową Gruzję (głównie Dolną Kartlię, gdzie stanowiąc 45,1% populacji są najliczniejszą grupą etniczną), południowy Dagestan (gdzie stanowią 4,5%, będąc szóstą grupą etniczną) oraz wschodnie krańce Turcji przy granicy z Armenią (stanowią większość w mieście Iğdır).

Niegdyś zamieszkiwali też tereny obecnej Armenii (10% populacji Armeńskiej SRR w 1939), jednakże po wybuchu konfliktu zbrojnego o Górski Karabach w większości ją opuścili. Według szacunków Wysokiego Komisarza Narodów Zjednoczonych do spraw Uchodźców, Armenię zamieszkuje wciąż od 30 do kilkuset Azerów. W efekcie migracji w czasach komunizmu znacząco wzrosła natomiast populacja azerska w bardziej odległych krajach dawnego ZSRR: w Rosji, Kazachstanie, na Ukrainie, w Turkmenistanie, Uzbekistanie i Kirgistanie. Od dziesięcioleci Azerowie emigrują także do Europy Zachodniej. Początkowo wyjeżdżali głównie Azerowie tureccy (m.in. wraz z falą emigracji tureckiej do Niemiec Zachodnich) i irańscy. Po upadku żelaznej kurtyny wzrosła emigracja z Kaukazu, zwłaszcza z Górskiego Karabachu. Współcześnie Azerowie są drugim pod względem liczebności narodem tureckim po Turkach, plasując się przed Uzbekami.

Turecka grupa etniczna zamieszkująca głównie region Azerbejdżanu w północno-zachodnim Iranie i Republice Azerbejdżanu. Są to przeważnie muzułmanie szyici. Stanowią największą grupę etniczną w Republice Azerbejdżanu i drugą co do wielkości grupę etniczną w sąsiednim Iranie i Gruzji. Mówią językiem azerbejdżańskim, należącym do gałęzi języków tureckich oghuz. Po wojnach rosyjsko-perskich w 1813 i 1828 r. terytoria Qajar Iran na Kaukazie zostały scedowane na Imperium Rosyjskie, a traktaty z Gulistanu w 1813 r. i Turkmenczaju w 1828 r. sfinalizowały granice między Rosją a Iranem. Po ponad 80 latach bycia pod władzą Imperium Rosyjskiego na Kaukazie, w 1918 roku utworzono Azerbejdżańską Republikę Demokratyczną, która określiła terytorium Republiki Azerbejdżanu.

Uważa się, że nazwa Azerbejdżan pochodzi od Atropatesa, perskiego satrapy (gubernatora), który rządził w Atropatene (współczesny irański Azerbejdżan) około 321 rpne. Imię Atropates to hellenistyczna forma staroperskiego Aturpat, która oznacza „strażnika ognia”, sama w sobie jest złożeniem słowa ātūr „ogień” (później ādur (آذر) we (wczesnym) nowoperskim, dziś wymawianym jako āzar) - pat przyrostek dla -guardian, -lord, -master (-pat we wczesnym środkowoperskim, -bod (بُد) w nowoperskim). Dzisiejsza nazwa Azerbejdżan to arabska forma słowa Āzarpāyegān (pers. آذرپایگان), oznaczającego „strażnicy ognia”, który później stał się Azerbejdżanem (pers. آذربایجان) ze względu na zmianę fonemiczną z /p/ na /b/ i /g/ na / dʒ/, co jest wynikiem średniowiecznych wpływów arabskich, które nastąpiły po arabskiej inwazji na Iran i wynika z braku fonemu /p/ i /g/ w języku arabskim. Samo słowo Azarpāyegān pochodzi ostatecznie ze staroperskiego Āturpātakān (perski: آتورپاتکان) oznaczającego „krainę związaną z (satrapą) Aturpatem” lub „krainę strażników ognia” (-an, tutaj zniekształcone na -kān, jest przyrostkiem oznaczającym skojarzenia lub tworzące przysłówki i liczbę mnogą; np.: Gilan „kraina związana z ludźmi Gil”).

Współczesny etnonim „Azerbejdżan” ("Azerbaijani" lub "Azeri") odnosi się do ludów tureckich z północno-zachodniego historycznego regionu Iranu, Azerbejdżanu (znanego również jako irański Azerbejdżan) i Republiki Azerbejdżanu. Historycznie rzecz biorąc, nazywali siebie muzułmanami i/lub Turkami lub byli nazywani przez innych muzułmanami. Nazywano ich także Ajam (co oznacza z Iranu), używając tego terminu błędnie do określenia ich szyickiej wiary, a nie tożsamości etnicznej. Kiedy w XIX w. Kaukaz Południowy stał się częścią Imperium Rosyjskiego, władze rosyjskie, które tradycyjnie nazywały całą ludność turecką Tatarami, Tatarów zamieszkujących Zakaukaz zdefiniowały jako Tatarów kaukaskich lub rzadziej Tatarów aderbejdżańskich (Ад��рбейджанские) lub nawet perskich Tatarów w celu odróżnienia ich od innych grup tureckich i perskich użytkowników Iranu. Rosyjski słownik encyklopedyczny Brockhausa i Efrona, napisany w latach 90. XIX wieku, również odnosił się do Tatarów w Azerbejdżanie jako Aderbeijans (адербейджаны), ale zauważył, że termin ten nie został powszechnie przyjęty. Etnonim ten był również używany przez Josepha Denikera w 1900 roku. W publikacjach w języku azerbejdżańskim wyrażenie „naród azerbejdżański” odnoszące się do tych, którzy byli znani jako Tatarzy z Kaukazu, po raz pierwszy pojawiło się w gazecie Kashkul w 1880 roku. We wczesnym okresie sowieckim termin „Tatarzy Zakaukascy” został zastąpiony terminem „Turcy azerbejdżańscy”, a ostatecznie „Azerbejdżanie”.

Przez jakiś czas później termin „Azerbejdżanie” był stosowany w odniesieniu do wszystkich muzułmanów mówiących po turecku na Zakaukaziu, od Turków meschetyjskich w południowo-zachodniej Gruzji, po Terekemów w południowym Dagestanie, a także zasymilowanych Tatów i Talyshów. Tymczasowe oznaczenie Turków meschetyjskich jako „Azerbejdżanów” było najprawdopodobniej związane z istniejącymi ramami administracyjnymi Zakaukaskiej FSRR, gdyż Azerbejdżańska SRR była jednym z jej członków założycieli. Po utworzeniu Azerbejdżańskiej SRR na rozkaz radzieckiego przywódcy Stalina „nazwa języka formalnego” Azerbejdżańskiej SRR również została „zmieniona z tureckiej na azerbejdżańską”. Czeczeńskie i inguskie imiona Azerbejdżanów to Ghezloy/Ghoazloy (Гۀезлой/Гۀоазлой) i Ghazaroy/Ghazharey (Гۀажарой/Гۀажарей). Pierwsza wywodzi się od nazwy Qizilbash, druga od nazwy Qajars, która prawdopodobnie pojawiła się w językach czeczeńskim i inguskim za panowania Qajars w Iranie w XVIII–XIX wieku.

Przodkowie dzisiejszych Azerbejdżanów (aka, Azerowie) swój pierwszy kontakt z Rosjanami mieli, gdy przybyli do Rosji jako dyplomaci i kupcy w XIV i XV wieku. Imperium Rosyjskie podbiło Dagestan na początku XIX wieku, włączając miejscowych Azerbejdżanów do populacji Rosji. Następnie podbili Azerbejdżan na początku XIX wieku i uczynili go jedną z „Socjalistycznych Republik Radzieckich” w początkach ZSRR. W połowie XX wieku Azerowie zaczęli uciekać ze swojego zdominowanego przez muzułmanów regionu do różnych rosyjskich ośrodków miejskich. Sytuacja ta nabrała tempa po upadku ZSRR w 1991 r., kiedy ludzie rozproszyli się w poszukiwaniu pracy. Choć Azerowie są dziś w wielu częściach Rosji, mieszkają głównie w Dagestanie i Moskwie. Azerowie należą do wielu grup muzułmańskich z regionu górskiego Kaukazu, które wyemigrowały do rosyjskich ośrodków miejskich w poszukiwaniu pracy. Pracują za niskie zarobki i nie są dobrze akceptowani przez większość Rosji, wielu z nich postrzega ich jako zagrożenie dla rynku pracy. W Rosji ukazują się gazety w języku azerbejdżańskim.

"Ojczyzna Azerbejdżanów (zwanych także Azerami) była w historii celem licznych najazdów".

Ze względu na historyczne powiązania Azerów z Iranem dominuje szyicki islam. Azerowie wywodzą się przede wszystkim z tradycji szyickiego islamu Ithna Ashari (Dwunastu), która podkreśla znaczenie 12 przywódców wyświęconych przez Boga, z których jeden pojawi się wraz z Chrystusem w czasach ostatecznych. Jest wśród nich także kilku muzułmanów sunnickich. Aż do XX wieku większość Azerów utożsamiała się bardziej z islamem niż ze swoją narodowością. Przekonania te uległy modyfikacji, zwłaszcza pod ateistycznymi rządami ZSRR.

[tjgreys]

Harmony assistant cannot delete ornaments on drums

The Armenian kingdom, whose power and size had been enlarged considerably in particular by king Tigranes I called the Great (ca. The independence of Armenia from the Seleucids was not gained until 189 B.C.-by Artaxias and Zariadres. (see above)), then Alexander and the Seleucids. we find the first attestation of the name of the country in OPers. Apart from interruptions of varying duration Armenian was to bear the yoke of the respective Iranian leading power for more than a thousand years, for after the Medes followed the Persian Achaemenids (550-330 B.C. and so had become part of the Median Empire, the conditions had been provided for the intensive influence of Iranian culture and customs on the Armenians and their language. Since these Armenian highlands had been subdued by Cyaxares about 600 B.C. In some parts of the area the Armenians constituted the majority of the population, in others only its upper classes, but they were everywhere the unifying element that maintained the culture and language of the whole region. In ancient times the name “Armenia” designated the entire highland, which in spite of all political and historical changes in the course of time such as the temporary separation of certain districts or even the complete disintegration of the country, was defined by the Taurus mountains in the south, the upper Euphrates River in the west, the Caucasus mountains in the north, and Media Atropatene, the modern Azerbaijan in the east. letters are here transliterated according to the system proposed by Schmitt, 1972: a b g d e z ê ə ṭʿ ž i l x c k h j ł č m y n š o čʿ p ǰ ṟ s v t r cʿ w pʿ kʿ ô f, and the digraph ow for. Only this aspect of the history of the Arm. Mesrop Maštocʿ) and which is characterized from the very beginning of the literary documentation by a large number of Iranian loanwords. (after the invention of the Armenian alphabet by St. ARMENIAN, the language of the Armenians, which is attested in written sources since the 5th century A.D.

[omniatlas]

NEW MAP: Europe 36: Civil Wars of Artabanus II (29 Feb 36 AD) https://buff.ly/2XRYJll From 10–38 AD Parthia was dominated by King Artabanus II, who gained power when he overthrew the Roman-raised Vonones I in the civil war of 10–18 and regained power after being usurped by another pro-Roman king, Tiridates III, in 36. A third civil war would break out later that year. Despite repeated attempts to expand into Armenia, Artabanus’ reigns saw an overall weakening of Parthian power as the empire fell victim to increasing infighting. #europe #history #map #ancienthistory #classicalera #persianempire #kingdomofarmenia #ancientarmenia #cappadocia #europeanhistory #february #february29 #adiabene #atropatene #parthianempire #parthia #romanempire #romans #roman #ancientrome #romanhistory #maps #newmap #historyteacher #historybuff #historygeek #historynerd #worldhistory #cartography #geopolitics (at Ctesifonte) https://www.instagram.com/p/B0EkEveAUK_/?igshid=a5z1i9u6ht3m

[shamsaddinmegalommatis]

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 (��ήμερα 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.

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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

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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/

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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).

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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).

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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

[hyakunana]

Tea Time

[narcasse-blog1]

@driftingjazzbard liked the starter call! 

“The results shall be unraveled tonight, or so I’ve been told ... all participants in line are behest to attend the announcement ceremony. But I’ve hope you could see to decline.” As he breathes, a lingering scent of dicey proposition enshrouds his entire being. As if he was uncertain if the ceremonious banquet would be executed as smoothly as it was anticipated. Yet still, the testament he wields are but mere theories. It would be wholly imprudent to act upon it just yet.

[pastellig]

Arslan Senki Chapter 92 Lightspeed Reactions

Daryun’s face says, “You had to ask?” Come on, Narsus; he will kill anyone and everyone.

This is also good personality continuity: Daryun is characteristically blunt whereas Narsus is more eloquent and delicate. Modern-era Narsus would be damn good at government press relations.

The script adaptors and translators do a great job of bringing this difference out without using the standard fallback foil of making other people sound stupid. See also: his use of “fain” last chapter!

“I swear to f*#%ing God if you hurt our son again,” I think to myself, knowing full well Andragoras isn’t done with his bullshit.

Also, quite sweet of him to apologize to his horse for leaving him saddled — and a good moment for Arakawa to illustrate that Arslan is far more independent now than in the moments after Atropatene, and actively creates safety nets and contingency plans. Narsus taught him well.

Very good exposition to have Alfarid save Narsus! Rare to see Narsus look so panicked (and relieved).

And as easily as this moment could be used for comic relief (Alfarid would enjoy her physical proximity to Narsus here as much as Elam would hate it), I’m glad that Arakawa didn’t take that route. Alfarid and Elam have good sense and can work together towards a mission, and I’m glad that’s the focus here. See also: them bickering while walking away from the stables they set on fire.

Later that night, at camp:

“Lord Narsus put his arms around me!”

“Only to grab the reins!”

excuse me while I cry joyful tears over a manga

[daryun]

Chapter 28

Farangis: Lord Daryun, you hesitated to strike down Zandeh, did you not?

Daryun: You noticed?

Farangis: So, am I right?

Daryun: I can’t count the number of men I’ve killed in their saddles. But I’ve never killed a man who fell from his horse without giving him the chance to get himself up.

Farangis: You would afford that even to a man who fights like a wild, frenzied beast? You are too soft.

Daryun: I agree.

Chapter 120

(Daryun walks up to a Lusitanian soldier sitting on the floor in terror. Daryun takes the spear from the soldier’s trembling hands saying “I’ll take that”. Daryun calls for Shabrang and rides away, while the sitting Lusitanian solder and another watch Daryun depart in disbelief(?) and exhaustion)

[innerchorus]

I know we're on severely limited data considering only Manuchurh appeared before a sizable chunk of soldiers BUT seeing their reaction for him seemingly returning... made me think he surely must've been well-loved? 👀

Yeah, I think so. The sight of any Marzban who had been thought dead is likely to be a huge morale boost and cause of joy for the Parsian soldiers (see the reaction to Kubard's arrival in Peshawar) but I wouldn't be surprised if Manuchurh in particular was well-regarded. The few details that are mentioned about him in the novels come well after his death, but I actually went digging for that part just now so here's a very rough translation:

'Although Manuchurh was already fifty years old when he died during the first Battle of Atropatene, according to the surviving soldiers, he sent close to twenty Lusitanian soldiers to the underworld before he perished. Not only was he a master of archery, horsemanship and swordplay, but he was also expert at sieges and field battles; an archetypical Parsian warrior. Even calligraphy of the Parsian language posed no problem for him. In addition, he had a clear and beautiful voice. On more than one occasion, Andragoras III had ordered him to read aloud declarations of war or peace edicts. Therefore Ayyar*, who inherited this bloodline, was also famous for his loud crying.' (Book 11, Chapter Three, part ii)

* in case anyone doesn't remember, Ayyar is the son of Kishward and his wife Nasrin (who is Manuchurh's daughter)

[tired-reader-writer]

How strongly Hilmes claimed to be the rightful heir to the throne of Pars, the descendant of the Hero King Kai Khosrow! With this, his life full of painful abominations could still blossom into something worthwhile. Hilmes’ desire for legitimacy could be satisfied if he could get the sword Rukhnabad.

Quite curious of Hilmes' life before the battle of Atropatene. We know he stayed in Maryam for a while, we know he eventually is made to leave, we know he teams up with Lusitania... but we don't know more than that. Only the broad strokes and a brief window of warm specificity. Maybe the painful abominations part is just Hilmes being Hilmes, unable to appreciate or enjoy life despite it not sucking so much because of his tunnel-vision.

[ruscatontheroof]

Azerbaijanis - are a Turkic people living mainly in the Iranian region of Azerbaijan and the sovereign (former Soviet) Republic of Azerbaijan. Azerbaijan is believed to be named after Atropates, a Persian satrap (governor) who ruled in Atropatene circa 321 BC. The name Atropates is the Hellenistic form of Aturpat which means 'guardian of fire'. The Azerbaijanis speak Azerbaijani, a Turkic language descended from the Western Oghuz Turkic language that became established in Azerbaijan in the 11th and 12th century CE.

Азербайджанцы- тюркоязычный народ, составляющий основное население Азербайджана (бывшей советской республики) и значительную часть населения северо-западного Ирана.Считается, что азербайджанцы были названы в честь персидского правителя Атропата, правившего в Атропатане около 321 г. до н.э. Само слово Атропат- переводится с эллинистического как “хранитиель огня”. Азербайджанцы говорят на азербайджанском языке,который произошел от тюркского языка Западного Огуза, и был создан в Азербайджане в 11 и 12 веках нашей эры.

[965cchikudasai]

Arslan Senki Chapter 70: anime/novel comparison

So in few days we’ll get to read the new chapter which will probably focus on the Arsaln-Etoile conversation scene, and I really hope that this time Arakawa will do it right and follow the original novel faithfully (though, since she already changed the story around Etoile and Arslan's first meeting, the conversation won’t be exactly the same as in the original manga, alas).

I'll forever be bitter that the anime staff from 2015 ruined this scene by cutting important (if not, the most important) parts of the conversation and making unnecessary alterations. 

What was missing/got screwed up changed in the 2015 anime:

1) novel!Arslan hitting back with harsh irony

Arslan: "You must be hungry. I brought you stew." Etoile: "I won't accept food from heathens." Arslan: "Oh that's weird. You Lusitanians plunder and eat our grains and fruits. Aren't you able to eat anything unless you robbed it by force?" (book vol.4, page 178)

for comparison, here’s what anime!Arslan said:

2) Etoile showing gratitude

In the novel Etoile introduced herself of her own will because she felt grateful to Arslan for bringing her food, and not because Arslan asked her to introduce herself (like in the anime).

3) Etoile’s backstory

In the novel Etoile was born into a knight's household as an only child. That's why she decided to become a knight because otherwise no one was able to succeed. Mysteriously though, the anime staff made Etoile an adopted child - a totally unnecessary and illogical alteration imo (why would a heir-less knight's family adopt a girl to begin with).

4) Arslan's scathing response to Etoile's offensive remark "It's because the king doesn't behave like a king that Pars ended up losing their capital!"

this is anime!Arslan’s reaction to it:

and this is how novel!Arslan reacted:

Arslan: "Let's make one thing clear. Did Pars invade Lusitania or did Lusitania invade Pars?" Etoile: "It's true that we Lusitanians invaded your country. However, that's because you are heathens. If you quit revering idols and false gods and started worshipping the true God, then there'd be no bloodshed." Arslan: "That's a lie." Etoile: "No, it's not. We believe in the Faith of Yaldabaoth and follow God’s words. That's why we are fighting the heathens." Arslan: "Then why is it that you Lusitanians invaded Maryam? Those people believed in the Faith of Yaldabaoth just like you, didn't they?" Etoile: "That's... that’s because their way of worshipping was wrong." Arslan: "Who said that?" Etoile: "God." Arslan: "Did you hear his words yourself? Did you hear his voice? If so, how do you know it was God's voice?" Etoile: "The clergy said..." Arslan: "In fact, you yourselves are insulting God. No, I don't really mean you, but those in power in Lusitania. They are using the name of God for the sake of their own greed and ambitions." (book vol.4, page 184-185)

As you can see, the difference between anime and novel in this particular scene is huge. In the novel Arslan confronts Etoile with the hypocrisies of the Lusitanians. It’s so much deeper than their fluffy “there must be a way to avoid war blah blah’ conversation in the anime. The text in the original novel describes Arslan’s reaction in this scene as follows:

“"The girl's remark wasn't meant to be that malicious. However, Arslan felt that there was something about it he couldn't ignore, thus his face naturally became solemn." "His voice was calm because he was restraining his resentment."

It’s one of the few scenes where Arslan gets emotional and visibly irritated. Novel!Arslan isn’t a cinnamon roll who is always polite and nice, he /is/ able to say harsh things if he thinks they need to be said, he doesn’t stand for nonsense. Anime!Arslan, on the other hand, wasn’t even irritated by what Etoile said. He was like “Yeah, the faith of Yaldabaoth is fine, let’s all get along.” That’s something a naive elementary school kid would say, but definitely not an almost-15-year-old crown prince who survived the battle of Atropatene and literally witnessed how the Lusitanians invaded his country and killed thousands of people.

Moreover, this scene was very important for Etoile, too. It’s only because of Arslan’s reaction and his harsh words that her view of the world started faltering. She couldn’t really refute what he said, she’s confused and frustrated, and this caused her to open her eyes, question her own faith and gradually change her mind on heathens. It's an important process in her character development.

So yeah, the anime fucked up big time, they turned this into a half-assed, fluffy chit-chat, it almost feels like the staff deliberately tried to avoid any confrontation (when in fact this confrontation was so inevitable and important for both Arslan & Etoile’s development). 

Now Arakawa-sensei, you are my last hope, I believe in you, so please do it right🙏

Other small details that were missing in the 2015 anime

Arslan & Etoile's cute quarrel about their age Arslan: "But you are still very young, you look like you just could be my little sister." Etoile: "How old are you?" Arslan: "I'll turn 15 this year." Etoile: "What month?" Arslan: "September" Etoile: "Then I'm 2 months older than you, so there's no reason for you to treat me like a little sister!" (this is so cute why did the anime staff cut this)

Arslan's joke Etoile: "Have you ever seen the Crown Prince of Pars?" Arslan: "Yes" Etoile: "In the palace?" Arslan: "Not only there. I've seen him wherever there's a mirror."