#alinia

[aliniamusic]

Reels

https://www.instagram.com/reel/CxaNTfgKDb8/?igshid=MzRlODBiNWFlZA==

[citrusbusiness]

A few days ago I was thinking about how the interlude in Aurora has just been "meet the guys who want to kill our guys" and decided to take a tally.

Kendal: 1; the collector? Technically she wants Vash

Alinia: 1ish; Shrike

Falst: simultaneously no one and "general society"

Dainix: uhh I don't remember the dainix backstory clearly but there may have been some "if-i-go-home-they'll-kill-me" business

Tess: unknown

Erin: an... entire organization. Great job buddy you're definitely winning this competition.

[aboutanancientenquiry]

Ancient Greece and Ancient Iran: Cross‐Cultural Encounters 1st INTERNATIONAL CONFERENCE (ATHENS, 11‐13 NOVEMBER 2006) Edited by Seyed Mohammad Reza Darbandi and Antigoni Zournatzi National Hellenic Research Foundation Cultural Center of the Embassy of the Islamic Republic of Iran in Athens Hellenic National Commission for UNESCO Athens, December 2008

Description The extraordinary feats of conquest of Cyrus the Great and Alexander the Great have left a lasting imprint in the annals of world history. Successive Persian and Greek rule over vast stretches of territory from the Indus to the eastern Mediterranean also created an international environment in which people, commodities, technological innovations, as well as intellectual, political, and artistic ideas could circulate across the ancient world unhindered by ethno-cultural and territorial barriers, bringing about cross-fertilization between East and West. These broad patterns of cultural phenomena are illustrated in twenty-four contributions to the first international conference on ancient Greek-Iranian interactions, which was organized as a joint Greek and Iranian initiative.

Contents

Preface (Ekaterini Tzitzikosta)

Conference addresses (Dimitrios A. Kyriakidis, Seyed Taha Hashemi Toghraljerdi, Mir Jalaleddin Kazzazi, Vassos Karageorghis, Miltiades Hatzopoulos, Seyed Mohammad Reza Darbandi, Massoud Azarnoush, David Stronach)

Introduction (Seyed Mohammad Reza Darbandi and Antigoni Zournatzi)

Europe and Asia: Aeschylus’ Persians and Homer’s Iliad (Stephen Tracy)

The death of Masistios and the mourning for his loss (Hdt. 9.20-25.1) (Angeliki Petropoulou)

Magi in Athens in the fifth century BC? (Kyriakos Tsantsanoglou)

Hājīābād and the dialogue of civilizations (Massoud Azarnoush)

Zoroastrianism and Christianity in the Sasanian empire (fourth century AD) (Sara Alinia)

Greco-Persian literary interactions in classical Persian literature (Evangelos Venetis)

Pseudo-Aristotelian politics and theology in universal Islam (Garth Fowden)

The system Artaphernes-Mardonius as an example of imperial nostalgia (Michael N. Weiskopf)

Greeks and Iranians in the Cimmerian Bosporus in the second/first century BC: new epigraphic data from Tanais (Askold I. Ivantchik)

The Seleucids and their Achaemenid predecessors: a Persian inheritance? (Christopher Tuplin)

Managing an empire — teacher and pupil (G. G. Aperghis)

The building program of Cyrus the Great at Pasargadae and the date of the fall of Sardis (David Stronach)

Persia and Greece: the role of cultural interactions in the architecture of Persepolis— Pasargadae (Mohammad Hassan Talebian)

Reading Persepolis in Greek— Part Two: marriage metaphors and unmanly virtues (Margaret C. Root)

The marble of the Penelope from Persepolis and its historical implications (Olga Palagia)

Cultural interconnections in the Achaemenid West: a few reflections on the testimony of the Cypriot archaeological record (Antigoni Zournatzi)

Greek, Anatolian, and Persian iconography in Asia Minor: material sources, method, and perspectives (Yannick Lintz)

Imaging a tomb chamber: the iconographic program of the Tatarlı wall paintings (Lâtife Summerer). Appendix: Tatarli Project: reconstructing a wooden tomb chamber (Alexander von Kienlin)

The Achaemenid lion-griffin on a Macedonian tomb painting and on a Sicyonian mosaic (Stavros A. Paspalas)

Psychotropic plants on Achaemenid style vessels (Despina Ignatiadou)

Achaemenid toreutics in the Greek periphery (Athanasios Sideris)

Achaemenid influences on Rhodian minor arts and crafts (Pavlos Triantafyllidis)

Historical Iranian and Greek relations in retrospect (Mehdi Rahbar)

Persia and Greece: a forgotten history of cultural relations (Shahrokh Razmjou)

The editors Seyed Mohammad Reza Darbandi is General Director of Cultural Offices of the Islamic Republic of Iran for Europe and the Americas. Antigoni Zournatzi is Senior Researcher in the Research Centre for Greek and Roman Antiquity, National Hellenic Research Foundation. Her work focuses on the relations between Achaemenid Persia and the West.

The whole volume can be found as pdf on:

[juan14arts]

Panas, les presento a alinia una ciriños- digo digo un oc que acabo de crear a inspiración del Chaquetrix pero ojo este no es el mismo que el chaquetrix es un nuevo Omnitrix creado por mí en unos días subire mas info sobre ello.

[444names]

Names generated from Greek and Ukrainian female given names

Acachka Acana Acandra Adone Adoslaida Aeoda Aeodo Afroda Afrosia Afrosyna Agara Agarisa Agatina Aikia Aikilina Albia Aldana Alefthouni Alekla Alektrysa Alene Aleophi Aleria Aleristina Aleroubov Aleta Alexa Alexanaia Alexisia Aliaris Alikolia Alinia Alippate Allika Allisa Althi Althy Andia Anditlana Andra Andronoula Anesa Angeli Angeliana Angeliya Angena Angene Angeni Anjelikia Antha Anthea Anthi Anthina Antiniya Anzhene Anzheris Apheodiya Argareiana Argia Arika Arine Arinie Arisoula Arissanka Arterina Artha Artra Athoe...

Basika Bohda Bohdanya Calefanda Calena Callana Calya Casha Caskevi Cassiantia Chalya Chana Chlome Chlomeda Chlometa Chria Chriana Chriantora Chrinia Chrisa Chrisia Chriya Chropi Chroslata Chryna Chrysa Chrysena Clexana Clianya Cosia Costia Cosyna Creia Crena Cymara Damalia Damarina Damfiline Dania Danie Danthilia Danya Darise Darya Deinia Deissia Delenya Demedochka Demia Demilia Demis Demisia Demotimoni Denie Dessa Didina Didrista Dioulana Dorespina Dorysa Drudocha Drudoxisia Druno Drunya Drusla Effira Effrona Effrostira Efpra Efthae Eftia Eftijani Eftippe Ekasilia Ekasta Ekatia Eleksa Elektorisa Elene Elera Elerista Eleriya Elesia Elesyna Elewte Elexi Eliana Elianna Elisiliya Eliya Emara Emarisanna Emiana Emini Eminia Erissa Eudmis Eudorina Eugena Euphea Euphrina Evdijandra Evdoria Fayis Fayithi Fayiti Fayiza Filania Filiya Galika Galiki Ganya Halewte Hanta Helyna Herina Heris Herya Hloria Iannateria Ilenia Inesyna Inesypa Ioandroda Iphilika Ireis Irena Ireta Irisenie Iristaniya Iriya Iryska Ivandra Izola Julia Junced Junoubov Junya Kalena Kalesa Kaletamfie Kaline Kalissa Kalla Kaloe Kalya Katea Kateftina Katera Kathi Katinaina Katsa Khlora Kilia Kiliani Koria Krissa Ksena Kyrone Kyrosika Lamfia Lavetzia Leska Lessa Lexia Lidana Lidiandra Lilippe Linia Lioni Liudores Lugatine Lugelanna Lugeleni Lugeliya Lyania Lyudonia Lyura Maidiya Maidoki Maliya Margiris Marianna Maris Marisa Marisia Marista Marka Marysa Marysandra Marytani Mayidra Melia Meliki Meliky Melinayis Metantina Metigorya Metra Miria Miriya Myria Myrodora Myronoula Nadne Nafie Nafympra Nasha Nasia Nasina Natala Natemine Nateriana Natheodora Natia Natija Natinia Natippa Neone Neria Neristina Nespa Nitlana Oksanthe Olefthe Oleina Olektra Olenia Olera Olycana Olyna Ophana Ophina Ophria Orytacia Ourossa Ourosya Palia Palioris Palymara Pamfirhi Panastina Pandra Pargira Paria Parista Phalaretra Pharia Phemedra Phina Phippe Rayis Rayista Reniya Rheoris Roditsia Roksa Rozalia Rozavanais Rozavetra Salafyma Selia Serenayia Serinasia Smala Smara Sofila Sopina Sotiana Sotiania Sounia Staciana Stalyca Stasia Staxia Steme Sterisia Stylia Styna Stynie Taina Tamarysa Tamfia Tasikilia Tataliya Tatea Taterina Tatina Tatrinia Tatta Tattalia Tayine Tayis Tayma Teklahna Tektryni Tetanta Tethe Tethi Tethoe Tetja Tetraxi Tetrudoxia Tetya Thaidia Thaina Thaisiani Thalcyone Thana Thanesi Thanya Thanyaksa Thara Thedorgira Theni Theodia Theodijane Theonasta Thera Timilia Toulana Ulyna Valeklyna Valexia Valia Valiya Valoriya Valya Valyna Vanthea Vargia Varia Vasili Vasiliadia Vassa Vassia Vastia Vastya Verisa Victone Vikilika Viola Vionia Viotina Virhaisa Virosouno Xania Xantalia Xrina Xristi Xylina Xylla Yandija Yantaxiana Yanthe Yelana Yelenira Yevanna Yevgeletya Yevgena Yevheopi Yosia Yosyna Zachana Zacia Zelioula Zhaia Zhara Zoresa Zorgiopi Zorgirhia Zorina Zorinie Zorkaska Zoyana Zoyanae

[queenmiarys]

Meet the gang

These characters will be played throughout most of what I write and at some point end up in my stories

Meet the couples

ENVY.

Summary: This take place 2 year’s after meeting Riley, Liam meets 24 year old Amelia Ramos and starts a new relationship.

Blended Lines

Summary: Alinia finds herself in love with her boyfriend's best friend, not wanting to hurt anyone but someone bound to get hurt.

Crossed

Series Summary: this book starts off in book two before the engagement tour, the Beaumont’s don’t have financial issues Bertrand and Savannah are already married their son is three, this Maxwell is not canon.

Through hell and back

Synopsis: Olivia falls in love with a successful businessman, everything not as perfect it seems.

One shots

Artwork

[pinkkecleon]

Parasola Alini

A commission for ZhonLord of Alini.

[multiversalmayhem]

Sadly, the Walgreens brand has yet to innovate strawberry flavoring. However, Alinia(tm) does come in strawberry flavor! It's even pink :)

"HAH! That kind of sounds like Aliana!"

"... I wonder how she's doing."

[crossbordercroniclesro]

Adevărul despre „Turmă” – De ce gândirea independentă este cel mai mare inamic al conformismului!

București, România – Fenomenul turmei, sau tendința oamenilor de a se alinia fără rezistență la opiniile și comportamentele majorității, este mai prezent și mai puternic astăzi decât oricând. De la deciziile politice și până la normele culturale, influența turmei a creat o societate în care curajul de a gândi independent este sancționat sau chiar respins. Dar ce înseamnă această turmă și de ce…

[my-doru]

Google anunță lansarea Android 16 în prima jumătate a lui 2025

Google pregătește lansarea unei noi versiuni majore a sistemului său de operare Android, programată pentru al doilea trimestru din 2025. Schimbarea vine pentru a se alinia mai bine cu lansările dispozitivelor, astfel încât producătorii să poată integra mai rapid noul sistem de operare. Compania a anunțat, de asemenea, că un update minor va fi lansat spre sfârșitul anului viitor, vizând…

[aliniamusic]

New

[sumbartodaynews]

VAREL ORIANO PIMPIN BPC HIPMI DHARMASRAYA, BUPATI AJAK BERKOLABORASI.

Dharmasraya-Sumatera barat, Sumbaryodaynews.com — Bupati Dharmasraya Sutan Riska Tuanku Kerajaan, diwakili Sekretaris Daerah H. Adlisman, menghadiri sekaligus memberikan sambutan dalam pelantikan Badan Pengurus Cabang (BPC) Himpunan Pengusaha Muda Indonesia (HIPMI), Kabupaten Dharmasraya Periode 2024-2027 di Alinia Farm and Resort, Sitiung, Sabtu (7/09/2024). Dalam amanat tertulis yang dibacakan…

[sumbarlivetv]

VAREL ORIANO PIMPIN BPC HIPMI DHARMASRAYA, BUPATI AJAK BERKOLABORASI

Dharmasraya, Sumbarlivetv.com – Bupati Dharmasraya Sutan Riska Tuanku Kerajaan diwakili Sekretaris Daerah H. Adlisman, menghadiri sekaligus memberikan sambutan dalam pelantikan Badan Pengurus Cabang (BPC) Himpunan Pengusaha Muda Indonesia (HIPMI), Kabupaten Dharmasraya Periode 2024-2027 di Alinia Farm and Resort, Sitiung, Sabtu (7/09/2024). Dalam amanat tertulis yang dibacakan Sekda, Sutan Riska…

[aboutanancientenquiry]

"BMCR 2009.10.48

Ancient Greece and Ancient Iran: Cross-Cultural Encounters. 1st International Conference (Athens, 11-13 November 2006)

Seyed Mohammad Reza Darbandi, Antigoni Zournatzi, Ancient Greece and Ancient Iran: Cross-Cultural Encounters. 1st International Conference (Athens, 11-13 November 2006). Athens: National Hellenic Research Foundation; Hellenic National Commission for UNESCO; Cultural Center of the Embassy of the Islamic Republic of Iran, 2008. xxix, 377. ISBN 9789609309554. €60.00 (pb).

Review by

Margaret C. Miller, University of Sydney. margaret.miller@usyd.edu.au

[Authors and titles are listed at the end of the review.]

The volume commemorates a landmark occasion, when the national research centres of Iran and Greece collaborated in a multi-national interdisciplinary conference on the history of exchange between Iran and Greece. Its nearly 400 pages reflect a strong sense of its symbolic importance. Papers span the Achaemenid through the Mediaeval periods and address the theme of exchange from the perspective of many disciplines — history, art, religion, philosophy, literature, archaeology. The book thus brings together material that can be obscure outside the circle of specialists, and in a manner that is generally accessible; the wide range of topics and periods included is a strength. Excellent illustrations often in colour enhance the archaeological contributions, as does inclusion of hitherto unpublished material.

The volume commences with a brief section on what might be called Greek textual evidence (Tracy, Petropoulou, Tsanstanoglou), followed by papers on interaction in Sasanian through mediaeval Persia (Azarnoush, Alinia, Venetis, Fowden), four papers discussing Achaemenid, Seleucid and Parthian history (Weiskopf, Ivantchik, Tuplin, Aperghis), aspects of the archaeology of Persepolis and Pasargadae (Stronach, Talebian, Root, Palagia), and ends with essays on the receptivity to Achaemenid culture in the material culture of the western empire and fringes: Cyprus, Turkey, Greece (Zournatzi, Lintz, Summerer, Paspalas, Ignatiadou, Sideris, Triantafyllidis), followed by a paper on traces of Greek material culture in the archaeology of (Seleucid) Iran (Rahbar). The wealth of vehicles, contexts and levels of exchange attested through the ages is both eye-opening and exciting. While there is unfortunately little attempt at globalizing synthesis or theoretical modelling, the analytical methods and collections of data in the individual contributions will aid future work in the area.

Stephen Tracy starts the volume with a synchronic analysis of the ways in which first Aeschylus, then Homer, play upon the prejudices of their audience against ” barbaroi” and then show the human quality of the enemy. In Persai, the Athenians are anonymous in contrast with the delineated personalities of the Persian royal family; in the Iliad, Achilles is “not very likeable” but learns humanity from the sorrow of Priam. Both poets focus on common humanity that transcends short-term hostilities.

Angeliki Petropoulou offers a detailed analysis of Herodotus’ account of the death of Masistios and subsequent mourning (Hdt. 9.20-25.1). Herodotus played up the heroic quality of Masistios’ death, stressing his beauty and height, qualities appreciated by both Greeks and Persians. The fact that Masistios seems to have gained the position of cavalry commander in the year before his death, coupled with the likelihood that his Nisaian horse with its golden bridle was a royal gift, suggests he had been promoted and rewarded for bravery.

Kyriakos Tsantsanoglou discusses the Derveni papyrus’ mention of magoi (column VI.1-14). Though the papyrus dates 340-320, the text was composed late fifth century BC, making the apparently Iranian content especially important. Both the ritual described and the explanation for it cohere with elements known from later Persian sources as features of early Iranian religious thought. While the precise vehicles of transmission of such knowledge to the papyrus are unknowable, the papyrus is the first certain documentation of the borrowing of Iranian ideas in Greek (philosophical) thought.

On the Iranian side exchange of religious ideas is documented by Massoud Azarnoush in the iconography of a fourth-century AD Sasanian manor-house he excavated at Hajiabad 1979.1 Moulded stucco in the form of divine figures included dressed and naked females identified with Anahita. The very broad shoulders of the Hellenistically dressed Anahita fit an Iranian aesthetic; the closest parallel for the slender naked females is found not in the cognate Ishtar type but in the Aphrodite Pudica type. Reliefs of naked boys, of uncertain relationship with Anahita, have attributes of fertility cult in the (Dionysian?) bunches of grapes they hold and in the ?ivy elements of their headdress.

Sara Alinia offers a brief but fascinating account of the development of state-sponsored religion hand-in-hand with state-sponsored persecution of religious elements that were deemed to be affiliated with another state: the Christian Late Roman Empire and the Zoroastrian Sasanian Empire. She documents the rise of religion as a tool of inter-state diplomacy and vehicle for inter-state rivalry; religion was but one facet of the political antagonism between the two.

Evangelos Venetis studies the cross-fertilization between Hellenistic and Byzantine Greek romance and Iranian pre-Islamic and Islamic romantic narrative. Persian elements are found in Hellenistic romance; Hellenistic themes contribute to Persian epics. The fragmentary nature of texts ranging 2nd -11th/14th c. AD and the lack of intermediary texts are serious impediments which may yet be overcome. The Alexander Romance, known in Iran from a Sasanian translation, contributed to the form and detail of the Shahname, as well as to other Persian epics.

Garth Fowden outlines the complex history of the creation, translation, wide circulation and impact of the pseudo-Aristotelian texts on religious thought. Aristotle’s works were translated into Syriac in the 6th c. and in the mid 8th c. into Arabic. Arab philosophers, attracted to the idea of Aristotle as counsellor of kings, updated him. Owing to his remoteness in time, “Aristotle” offended neither Muslim nor Christian. The Letters of Alexander, Secret of Secrets and al-Kindi’s sequel of Metaphysics, the Theology of Aristotle, contributed significantly to the philosophical underpinnings of both Muslim and Christian theology; the last remains an important text in teaching at Qom.

Michael N. Weiskopf argues that Herodotos’ account of the Persian treatment of Ionia after the Ionian revolt constitutes “imperial nostalgia” — the popular memory of how good things were under a past regime, in the context of a new regime. Herodotos 6.42-43, stressing the administrative efficiency and fairness of Artaphernes’ arrangements, allows a reading of Mardonios’ alleged imposition of democratic constitutions (so dissonant with the subsequent reported governing of Ionian states) as imperial nostalgia, to be contrasted with the inconsistent and unfair treatment of the Ionians by the Athenians of Herodotos’ own day.

Askold I. Ivantchik publishes two Greek inscriptions from Hellenistic Tanais in the Bosporos (and reedits a third). Evidently private thiasos inscriptions, they confirm that the city was already in 2nd or 1st century BC officially divided into two social (presumably ethnic) groups: the Hellenes and the Tanaitai, presumably Sarmatians, on whose land the city was founded in the late 3rd century BC. A thiasos for the river god Tanais includes members with both Greek and Iranian names, showing that private religious thiasoi were an important vehicle for breaking down social barriers between the two populations of the city.

Two papers offer contrasting interpretations of the evidence for Seleucid retention of Achaemenid institutions. That there were parallels between structures of the different periods is uncontested; the question is whether the parallels signify a deliberate programme of Seleucid self-presentation as the “heirs of the Achaemenids.” Christopher R. Tuplin argues that acquisition of the empire involved adoption of the Achaemenid mantle in some contexts and maintenance of those structures that worked, but that the balance of evidence suggests no conscious policy of continuation, and considerable de facto alteration of attitude and form. He suggests that the evidence of continuity of financial (taxation) structures — a major part of Aperghis’ argument — is ambiguous, at best. The treatment and divisions of territory, most notably the “shift of centre of gravity” from Persis to Babylonia, argue more for disruption than continuity.

G. G. Aperghis gives the case for a deliberate Seleucid policy of continuation of many Achaemenid administrative practices. He points to the retention of the satrapy as basis of administrative organization; use of land-grants (albeit to cities rather than individuals); continuing royal support of temples; maintenance of the Royal Road system (n.b. two Greek milestones, one illustrated in this volume by Rahbar); the retention of two separate offices relating to financial oversight. He suggests that the double sealing of transactions in the Persepolis Fortification Tablets metamorphosed into the double monogram on Seleucid coinage. Further field work in Iran, like that outlined by Rahbar (see below), will settle such contested matters as whether the many foundations of Alexander had any local impact. At present, Tuplin offers the more persuasive case.

David Stronach, excavator of Pasargadae, gives his considered opinion on the complex nexus of issues relating to the date of Cyrus’ constructions at Pasargadae. Touching upon the East Greek and Lydian contribution to early Achaemenid monumental architecture in stone and orthogonal design principles, Cyrus’ conquest chronology and the Nabonidus Chronicle, Darius’ creation of Old Persian cuneiform, the elements of the Tomb of Cyrus, and new evidence confirming the garden design, he argues that the chronology of the constructions at Pasargadae indirectly confirms the date of the conquest of Lydia around 545.

Mohammad Hassan Talebian offers a diachronic analysis of Persepolis and Pasargadae, starting with a survey of the Iranian and Lydian elements in their construction. Modern interventions include the ill-informed and damaging activities of Herzfeld and Schmidt at Persepolis in the 1930s, the stripping away of the mediaeval Islamic development of the Tomb of Cyrus, and the damage to the ancient city of Persepolis in preparation for the 2500-anniversary celebrations in 1971. Recent surveys in the region compensate to some degree. Talebian urges the importance of attention to all periods of the past rather than a privileged few.

Margaret Cool Root continues her thought-experiment in exploring how a fifth-century Athenian male might have viewed Persepolis.2 Sculptural traits such as the emphasis on the clothed body and nature of interaction between individuals would have seemed to the hypothetical Athenian to embody a profoundly effeminate culture. Yet Root’s study of the Persepolis Fortification Tablet sealings, their flashes of humour and playfulness in their utilisation on the tablets, reveals a world in which oral communication — idle chit-chat — perhaps bridged the cultural divide. She concludes that a visiting Greek might well have learned how to read the imagery like an Iranian.

Olga Palagia argues that the most famous Greek artefact found at Persepolis, the marble statue of “Penelope”, was not booty but a diplomatic gift from the people of Thasos: its Thasian marble provides a workshop provenance. The “Polygnotan” character, seen also in the Thasian marble “Boston Throne,” possibly from the same workshop, suits the prestige of the gift: Thasos’ great artist, the painter Polygnotos, is also attested as a bronze sculptor. A putative second Penelope in Thasos, taken to Rome in the imperial period with the “Boston Throne,” would have served as model for the Roman sculptural versions.

Antigoni Zournatzi offers the first of a series of regional studies documenting receptivity to Persian culture in the western empire and beyond, with a look at Cyprus. Earlier scholarship focused on siege mound and palace design; receptivity can be tracked in glyptic, toreutic, and sculpture. Western “Achaemenidizing” seals may be Cypriote; Persianizing statuettes may reflect local adoption of Persian dress (or Persian participation in local ritual). The treatment of beard curls on one late 6th century head may reflect Persian sculptural practice. Zournatzi suggests that Cypro-Persian bowls and jewellery were produced not for local consumption but to satisfy tribute requirements.

Yannick Lintz announces a project to compile a comprehensive corpus of Achaemenid objects in western Turkey, an essential step in any attempt to understand the period in the region.3 Particular challenges lie in matters of definition, both of “Achaemenid” and “west Anatolian” traits. The state of completion of the database is not clear; one is aware of a volume of excavated material in museums whose processing and publication was interrupted and can only wish her well in what promises to be a massive undertaking.

Lâtife Summerer continues her publication of the Persian-period Phrygian painted wooden tomb at Tatarli in western Turkey with discussion of the different cultural elements of its iconographic programme.4 The friezes of the north wall especially present Anatolian traditions; the east wall friezes of funerary procession and battle (between Persians and nomads) offer a mix of Persian and Anatolian. New Hittite evidence clinches as Anatolian the identification of the cart with curved top familiar in Anatolo-Persian art; it carries an effigy of the deceased. Alexander von Kienlin’s appendix expands the cultural mix presented by the tomb with his demonstration that its Lydian-style dromos was an original feature.

Stavros Paspalas raises questions about the vehicles and route of cultural exchange between the Persian Empire and Macedon through analysis of Achaemenid-looking lion-griffins on the façade of the later fourth century tomb at Aghios Athanasios. He identifies a pattern of specifically Macedonian patronage of Achaemenid imagery also in southern Greece in the fourth century in such items as the pebble mosaic from Sikyon and the Kamini stele from Athens. Enough survives to suggest independent local Macedonian receptivity to Persian ideas rather than a secondary derivation through southern Greece.

Despina Ignatiadou summarises succinctly the growing corpus of Achaemenidizing glass and metalware vessels in 6th-4th century BC Macedon. Three foreign plants lie behind the forms of lobe and petal-decoration on phialai, bowls, jugs, and beakers: the central Anatolian opium poppy, the Egyptian lotus (white and blue types) and the Iranian/Anatolian (bitter) almond. The common denominator is their medicinal and psychotropic qualities; Ignatiadou suggests that their appearance on vessels has semiotic value and that such drugs were used in religious and ritual contexts along with the vessels that carry their signatures, perhaps especially in the worship of the Great Mother.

Athanasios Sideris outlines the range of issues related to understanding the role of Achaemenid toreutic in documenting ancient cultural exchange: production ranges between court, regional, and extra-imperial workshops, not readily distinguishable. The inclusion of little-known material from Delphi and Dodona enriches his discussion of shape types. He works toward identification of local workshops, both within and without the empire, based especially on apparent local preferences in surface treatment. The geographical range of production is one area that will benefit from further international research collaboration.5

Pavlos Triantafyllidis focuses on the wealth of material from Rhodes, both sanctuary deposits and well-dated burials, that attests a history of imports from Iran and the Caucasus even before the Achaemenid period. Achaemenid-style glass vessels start in the late 6th century with an alabastron and petalled bowl, paralleled in the western empire, and carry on through the fourth century. An excavated fourth-century glass workshop created a series of “Rhodio-Achaemenid” products that dominated Rhodian glassware through the early third century. This microcosmic case study brilliantly exemplifies a much broader phenomenon.

Mehdi Rahbar outlines and illustrates archaeological material, some not previously published, that will be fundamental in future discussions of Seleucid Iran. The as of yet limited corpus includes: modulation of Greek forms perhaps to suit a local taste (Ionic capital from the temple of Laodicea, Nahavand, known from an 1843 inscription of Antiochus III; fragmentary marble sculpture of Marsyas?), amalgam of Iranian and Greek (milestone in Greek with Persepolitan profile), Greek import (Rhodian stamped amphora handle ΝΙΚΑΓΙΔΟΣ from Bisotun);6 and Iranian adoption of Greek decorative elements (vine leaves, grapes, and acanthus patterns, for which compare Azarnoush’s stucco).

The volume concludes with a brief overview of ancient Iranian-Greek relations and their modern interpretation by Shahrokh Razmjou.

The inclusion of the texts of the introductory and concluding addresses made on the occasion of the conference in particular allow the reader to comprehend its aims: hopes of exchange in the modern world through assessing exchange in the past. A number of the papers make it very clear that collaboration between specialists of “East” and “West” in both textual and archaeological research could yield great gains for all periods of history and modes of analysis. The conference and its publication, therefore, succeed at a variety of levels.

Editing such a volume must have been a real challenge and it is to the credit of authors and editors that throughout the whole volume, I found only a handful of minor infelicities and typographical errors, none of which obscure meaning.7

Contents: Stephen Tracy, “Europe and Asia: Aeschylus’ Persians and Homer’s Iliad” (1-8) Angeliki Petropoulou, “The Death of Masistios and the Mourning for his Loss” (9-30) Kyriakos Tsantsanoglou, “Magi in Athens in the Fifth Century BC?” (31-39) Massoud Azarnoush, “Hajiabad and the Dialogue of Civilizations” (41-52) Sara Alinia, “Zoroastrianism and Christianity in the Sasanian Empire (Fourth Century AD)” (53-58) Evangelos Venetis, “Greco-Persian Literary Interactions in Classical Persian Literature” (59-63) Garth Fowden, “Pseudo-Aristotelian Politics and Theology in Universal Islam” (65-81) Michael N. Weiskopf, “The System Artaphernes-Mardonius as an Example of Imperial Nostalgia” (83-91) Askold I. Ivantchik, “Greeks and Iranians in the Cimmerian Bosporus in the Second/First Century BC: New Epigraphic Data from Tanais” (93-107) Christopher Tuplin, “The Seleucids and Their Achaemenid Predecessors: A Persian Inheritance?” (109-136) G. G. Aperghis, “Managing an Empire—Teacher and Pupil” (137-147) David Stronach, “The Building Program of Cyrus the Great at Pasargadae and the Date of the Fall of Sardis” (149-173) Mohammad Hassan Talebian, “Persia and Greece: The Role of Cultural Interactions in the Architecture of Persepolis-Pasargadae” (175-193) Margaret Cool Root, “Reading Persepolis in Greek—Part Two: Marriage Metaphors and Unmanly Virtues” (195-221) Olga Palagia, “The Marble of the Penelope from Persepolis and its Historical Implications” (223-237) Antigoni Zournatzi, “Cultural Interconnections in the Achaemenid West: A Few Reflections on the Testimony of the Cypriot Archaeological Record” (239-255) Yannick Lintz, “Greek, Anatolian, and Persian Iconography in Asia Minor : Material Sources, Method, and Perspectives” (257-263) Latife Summerer, “Imaging a Tomb Chamber : The Iconographic Program of the Tatarli Wall Paintings” (265-299) Stavros Paspalas, “The Achaemenid Lion-Griffin on a Macedonian Tomb Painting and on a Sicyonian Mosaic” (301-325) Despina Ignatiadou, “Psychotropic Plants on Achaemenid Style Vessels” (327-337) Athanasios Sideris, “Achaemenid Toreutics in the Greek Periphery” (339-353) Pavlos Triantafyllidis, “Achaemenid Influences on Rhodian Minor Arts and Crafts” (355-366) Mehdi Rahbar, “Historical Iranian and Greek Relations in Retrospect” (367-372) Shahrokh Razmjou, “Persia and Greece: A Forgotten History of Cultural Relations” (373-374)

Notes

1. The site is fully published in: M. Azarnoush, The Sasanian manor house at Hajiabad, Iran (Florence 1994).

2. The first appears as “Reading Persepolis in Greek: gifts of the Yauna,” in C. Tuplin, ed., Persian Responses: Political and Cultural Interaction with(in) the Achaemenid Empire (Swansea 2007) 163-203.

3. Deniz Kaptan is similarly compiling a corpus of Achaemenid seals and sealings in Turkish museums.

4. Other studies: “From Tatari to Munich. The recovery of a painted wooden tomb chamber in Phrygia”, in I. Delemen, ed., The Achaemenid Impact on Local Populations and Cultures (Istanbul 2007), 129-56; “Picturing Persian Victory: The Painted Battle Scene on the Munich Wood”, in A. Ivantchik and Vakhtang Licheli, edd., Achaemenid Culture and Local Traditions in Anatolia, Southern Caucasus and Iran: New Discoveries (Leiden/Boston 2007: Ancient Civilizations from Scythia to Siberia 13), 3-30.

5. Considerable progress is being made, e.g., in Georgia: V. Licheli, “Oriental Innovations in Samtskhe (Southern Georgia) in the 1st Millennium BC,” and M. Yu. Treister, “The Toreutics of Colchis in the 5th-4th Centuries B.C. Local Traditions, Outside Influences, Innovations,” both Ivantchik / Licheli, edd., Achaemenid Culture and Local Traditions in Anatolia (previous note), 55-66 and 67-107.

6. For early 2nd c. date of this fabricant, see Christoph Börker and J. Burow, Die hellenistischen Amphorenstempel aus Pergamon: Der Pergamon-Komplex; Die Übrigen Stempel aus Pergamon (Berlin 1998), cat. no. 274-286; one example has a context of ca. 200 BC.

7. Except possibly the misprint on p. 357, line 8 up, where “second century” should presumably be “second quarter” (of the fourth century)."

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Cum să îți menții aliniamentul dentar corect cu ajutorul ortodonției

Introducere în ortodonție și importanța menținerii unui aliniament dentar corect

Ortodonția este o ramură a stomatologiei care se ocupă cu corectarea și alinierea dinților și a maxilarelor. Este o specialitate care are ca scop principal obținerea unei danturi armonioase, atât din punct de vedere estetic, cât și funcțional. Cu toate acestea, procesul de aliniere poate fi unul complex și necesită implicarea pacientului pe termen lung.

Menținerea unui aliniament dentar corect este esențială pentru sănătatea orală deoarece dinții în poziție corectă sunt mai ușor de curățat și previn apariția problemelor cum ar fi cariile dentare, afecțiunile parodontale sau problemele digestive. Prin urmare, igiena orală adecvată și vizitele regulate la cabinetul stomatologic sunt esențiale pentru a menține rezultatele obținute prin tratamentul ortodontic.

Igiena orală adecvată pentru menținerea aliniamentului dentar

O igienă orală adecvată joacă un rol crucial în menținerea unui aliniament dentar corect după tratamentul smile bright ortodontic. Iată câteva sfaturi importante pentru a vă asigura că aveți o igienă orală corespunzătoare:

Periați-vă dinții de cel puțin două ori pe zi, folosind o periuță de dinți cu peri moi și o pastă de dinți cu fluor. Asigurați-vă că curățați atent toate suprafețele dinților și nu uitați să periați și limba. Utilizați ața dentară în fiecare zi pentru a curăța spațiile dintre dinți. Acest lucru ajută la îndepărtarea resturilor alimentare și a plăcii bacteriene care se pot acumula în aceste zone. Folosiți un irigator oral pentru a curăța eficient spațiile dintre dinți și zona de sub sârmele ortodontice. Evitați consumul excesiv de alimente bogate în zahăr sau acide, cum ar fi băuturile carbogazoase sau sucurile acidulate. Acestea pot afecta smalțul dinților și pot duce la apariția cariilor dentare sau a petelor. Vizitați dentistul regulat pentru controale și igienizare profesională. Acest lucru vă va ajuta să identificați eventualele probleme dentare în stadii incipiente și să le tratați prompt. Implanturile dentare - soluția pentru dinții pierduți

Un aspect important al menținerii unui aliniament dentar corect este înlocuirea dinților pierduți. Dinții lipsă pot afecta alinierea danturii și pot duce la migrația dinților vecini în spațiul gol. Implanturile dentare sunt o soluție durabilă și estetică pentru înlocuirea dinților lipsă. Acestea constau în inserarea unui șurub de titan în osul maxilar sănătate dentară sau mandibular, pe care ulterior se va fixa o coroană dentară.

Implanturile dentare au numeroase beneficii, printre care:

Restabilirea funcționalității danturii, permițând mestecarea și vorbirea normală. Păstrarea aliniamentului dentar corect prin prevenirea migrației dinților vecini. Îmbunătățirea esteticii zâmbetului, prin înlocuirea dinților pierduți cu coroane dentare personalizate. Prevenirea deteriorării osului maxilar sau mandibular în zona dinților lipsă. Cosmetică dentară - soluții estetice pentru un zâmbet frumos

Estetica zâmbetului joacă un rol important în menținerea unei danturi armonioase. Diversele proceduri de cosmetică dentară pot ajuta la îmbunătățirea aspectului dinților și pot contribui la menținerea aliniamentului corect. Iată câteva dintre cele mai populare tratamente de cosmetică dentară:

Albirea dinților - procedura prin care se elimină p