#indus valley kings

[yaba-sanshiro]

they should sell replicas of this guy in every store in every place in the world forever

[meluhha]

raj/a etymology

The etymology of the word "raja" is a subject of debate among linguists and scholars, and there are differing opinions regarding its origin.

Some scholars believe that the word "raja" is of Dravidian origin, and that it has been borrowed into Sanskrit. For example, the Dravidian Etymological Dictionary by T. Burrow and M.B. Emeneau suggests that the word "raja" may have originated from the Dravidian root word "aracu", meaning "to rule" or "to control". They propose that this root word was borrowed into Sanskrit and developed into the word "raja".

Other scholars, however, believe that the word "raja" has its origins in Sanskrit, and that it was borrowed into the Dravidian languages. For example, the Sanskrit-English Dictionary by Monier Monier-Williams suggests that the word "raja" is derived from the Sanskrit root word "raj", meaning "to reign" or "to rule". They propose that this root word was borrowed into the Dravidian languages and developed into the word "raja".

The Sanskrit word "Raj" (राज) means "rule", "reign", "kingship" or "sovereignty". It is derived from the Proto-Indo-European root *h₃reǵ- which means "to straighten, to direct, to rule". The word "Raj" is found in many Sanskrit words such as "Rajya" (kingdom), "Raja-dharma" (the duties of a king), and "Rajendra" (lord of kings). It is also the root of many common Indian names such as Rajesh, Rajiv, and Rajendra.

Ancient Greek: the verb ὀρθόω (orthóō) meaning "to make straight, to correct, to set right" and the noun ὀρθρός (orthros) meaning "straight, upright, correct” -- not “rule”, “reign”, or “kingship”

[kumrattourism]

A look at Pakistan's historical heritage and world UNESCO side Mohenjo Daro

A look at #Pakistan's #historical heritage and #world #UNESCO side Mohenjo Daro A thread ⬇️

Standing on the highest brick platform in Mohenjo-daro’s fort district, just a few steps from a second-century Buddhist stupa, it’s impossible not to feel awe at the sheer scale and complexity of the prehistoric city around you. It takes a moment to grasp the fact that what you’re seeing is more than 4,500 years old, one of the oldest—if not the oldest—known settlements in the entire history of…

[whencyclopedia]

A Gallery of Ancient Walls from Around the World

Walls in the ancient world were built around cities or territories for defense but also served many other purposes, such as enclosing temples, surrounding palaces, enclosing tombs, providing people with homes, and encircling sports venues, among other purposes. These walls also frequently served as a kind of canvas for artists depicting kings and their gods.

The oldest walls extant are those of the temple of Göbekli Tepe in southeast Turkey, dated to around 11,500 years ago. The first city walls surrounded Jericho in the 10th century BCE and walled cities became common throughout Mesopotamia by c. 4500 BCE. The earliest walls were made of sun-dried brick before they began to be constructed of stone in ancient Egypt. Stone would become the most common building material for walls in other regions as well, including the Indus Valley Civilization, China, Greece, and Rome.

The following gallery presents images of ancient walls from Mesopotamia to Mesoamerica. Some, like the Ishtar Gate of Babylon, are ornamented while others, like the Great Wall of China, are not; but all are expressions of the cultures that raised them and believed they would stand the test of time.

Continue reading...

[mapsontheweb]

West Asian empires in the 6th century BC

“TaschenAtlas – Weltgeschichte”, Klett-Perthes Verlag, 2004

via cartesdhistoire

According to Herodotus ("Histories", Book I), Deioces became king of the Medes in 701 BCE in western Iran. He united the six Median tribes and repelled Assyria's influence from his capital, Ecbatana. His grandson Cyaxares destroyed the Assyrian Empire with the help of the Babylonians (612 BCE), and then they divided its remnants. Cyaxares also destroyed the kingdoms of the Mannaeans and Urartu and advanced into Asia Minor, where the Halys River became the border with Lydia (585 BCE). His son Astyages succumbed to the Persians in 550 BCE, and Media became a satrapy.

In western Media, Nabopolassar founded the Chaldean dynasty ruling over the Neo-Babylonian Empire (625-539 BCE). His son Nebuchadnezzar II (605-562 BCE) restored Babylonian greatness and built the Temple of Marduk (the biblical Tower of Babel) in his capital, as well as the fortifications known as the "Median Wall," palaces, and the Hanging Gardens (on terraces). In 539 BCE, the Persians seized Babylon.

Achaemenid Persian Cyrus II conquered the Median Empire, Lydia (546 BCE), Babylon (539 BCE), and the Greek cities of western Asia Minor, Bactria, and Sogdia (529 BCE). His son Cambyses II subjugated Egypt and the Greek cities of Cyrenaica (525 BCE). The Persians then adopted the Assyrian concept of an empire uniting all the peoples of the world under one great king ("King of Kings"). Darius I conquered the Indus Valley in 512 BCE and occupied Thrace and Macedonia (513 BCE).

The Assyrians and Chaldeans had already begun to politically and civilly unify much of the Middle East, and the Persians continued this tradition. Thus, Aramaic, already used as a language of communication, was adopted as the language of Persian administration.

Despite its power, the history of the Achaemenids is poorly known because the scribes used parchment or papyrus; apart from rare royal inscriptions, there are few accounts from reluctant subjects or passionate opponents.

[2023himbotournament]

Coming to you all soon: The 2023 Grand Himbo Tournament!!

Inspired by the @nonbiney-swag-competition mainly, created and hosted by @makerofmadness

edit: guys it's already started pleas catch up I can't tell everyone who thinks it hasn't started yet dndndndndndn

Edit 2; The tournament has officially concluded! Thanks for your participation, I will still be using this blog for helping spread other tournaments, and also posting cringe

Welcome one and all, to the most ambitious tournament probably so far (that is to say, I chose way too many characters but in my defense I had found a blank template for a smash bros character roster thing and wanted to fill the whole thing up, even if I had to turn to the dark side to do so for one or two picks): The 2023 Himboff!

Round 1 Part 1 will begin on Friday, hopefully giving everyone enough time to prepare themselves for battle (I describe this as if it's a war and not a tumblr pollnament-).

EDIT: Yes I am being told that I may have included characters who may not fit the himbo criteria perfectly but in my defense i am not in every fandom and my research consisted of furious googling so if google lied to me then blame that

Now, without further ado, here is our roster!!

The himbos, in order from top to bottom, left to right:

Johnny Bravo (Johnny Bravo)

Kronk (The Emperor's New Groove)

Milk Cookie (Cookie Run)

Glamrock Freddy (Five Nights at Freddy’s)

Asgore Dreemurr (Undertale)

John F Kennedy (Clone High)

Joseph Joestar (Jojo’s Bizarre Adventure)

Son Goku (Dragon Ball)

Fred Jones (Scooby Doo)

Knuckles (Sonic Boom)

Chandlo Funkbun (Bugsnax)

Hercules (Hercules)

Milo (Pokémon)

Tom Dupain (Miraculous: Tales of Ladybug and Cat Noir)

Jake English (Homestuck)

Launchpad McQuack (Ducktales)

King Dedede (Kirby)

Jonathan Joestar (Jojo’s Bizarre Adventure)

Lupin III (Lupin III)

Bolin (The Legend of Korra)

Big the Cat (Sonic)

Joey Wheeler (Yu-Gi-Oh)

Maui (Moana)

Phoenix Wright (Ace Attorney)

Sun Wukong (RWBY)

Terra (Kingdom Hearts)

Dimitri (Fire Emblem)

Brock (Pokémon)

Emile (How Not to Summon a Demon Lord)

Galo Thymos (Promare)

Gladiolus Amicitia (Final Fantasy)

Groose (The Legend of Zelda)

Hector (Fire Emblem)

Gonta Gokuhara (Danganronpa)

Indus Tarbella (Epithet Erased)

Tyko (Harmoknight)

Okuyasu Nijimura (Jojo’s Bizarre Adventure)

Toshinori Yagi (My Hero Academia)

Zeke von Genbu (Xenoblade)

Reyn (Xenoblade)

Koichi Zenigata (Lupin III)

Zhongli (Genshin Impact)

Killer T Cell (Cells at Work!)

Jean Pierre Polnareff (Jojo’s Bizarre Adventure)

Muscle Cookie (Cookie Run)

Flynn Rider (Tangled)

Prince Naveen (The Princess and the Frog)

Captain Underpants (Captain Underpants)

Kofu (Pokémon)

Buzz Lightyear (Toy Story)

Larry the Lobster (Spongebob SquarePants)

Ralph (Wreck-It Ralph)

King Fergus (Brave)

Kyojuro Rengoku (Demon Slayer)

Joey Tribbiani (Friends)

Steve Harrington (Stranger Things)

Jason Mendoza (The Good Place)

Troy Barnes (Community)

Kamina (Gurren Lagann)

Alfred F. Jones (Hetalia) (sincere apologies)

Andy Dwyer (Parks and Recreation)

Thor (Marvel)

Nate Archibald (Gossip Girl)

Valhallen (Powerpuff Girls)

He-Man (He-Man and the Masters of the Universe)

Arthur Morgan (Red Dead Redemption)

Leon (Pokémon)

Sam (Stardew Valley)

Reigen Arataka (Mob Psycho 100)

Clawd Wolf (Monster High)

Guillermo (Himbo Harem Homicide)

Galio (League of Legends)

Mirio Togata (My Hero Academia)

See you all on Friday for when the Himboff commences!

[sane-human]

Just some doodles, struggled with beards-

The lamassu and shedu were household protective spirits of the common Assyrian people, becoming associated later as royal protectors, and were placed as sentinels at entrances.

Decided to give Lion traits to Babylonia as "The Lion of Babylon symbolically represented the King of Babylon."

(Also basing them on Ištar since she's rappresented as a lion!)

Also decided to make Babyolonia the baby version of the Achaemenid Empire, (since Babylon was also used as a regional capital by that empire and the city of Baylon was a very important city), that joined in with the Persis! (this is my own interpretation of events through art, like a dragon ball fusion!)

"The ancient Persians were present in the region of Persis from about the 10th century BC. They became the rulers of the largest empire the world had yet seen under the Achaemenid dynasty which was established in the late 6th century BC, at its peak stretching from Thrace-Macedonia, Bulgaria-Paeonia and Eastern Europe proper in the west, to the Indus Valley in its far east."

Elam lived a lot, and also the following civilization shows the Achaemenid Empire, for those 11 years I like to imagine them hanging out togheter :D

.

.

.

Elam lived more than Sumer so...

Song: GILGAMESH LAMENT FOR ENKIDU

text: The Death of Enkidu:

"What is this sleep which holds you now?

You are lost in the dark and cannot hear me.'"

He touched his heart but it did not beat, nor did he lift his eyes again. When Gilgamesh touched his heart it did not beat. So Gilgamesh laid a veil, as one veils the bride, over his friend. He began to rage like a lion, like a lioness robbed of her whelps.

[talonabraxas]

Toltec Warrior Ventral is Golden 〰️ Toltec (Atlantean) Warrior reaching Samadhi through extra sensory perception (aka words are tiny psychedelic swirls that transport you to other worlds) 🐍 Inspired by the seven-headed serpent figure (image 2) belonging to the Toltec culture of Mexico and the statues at Tula. 🐍 Originally the seven-headed serpent can be traced to Buddhist and Hindu traditions as Mucalinda and Adi Shesha; respectively, the protector of Gautama Buddha during mediation against seven days of flooding and the coiled energy in the ocean of bliss upon which Vishnu floats. ☄ The seven heads have also been linked to the star system Pleiades (the 7 Sisters, who's father was Atlas in Greek mythology and according to Plato was the name of the first king of Atlantis) ⛏ A petroglyph of the 7 headed figure was reportedly found in Siberia and dates to 5000BC. It contains both the sun glyph used in Indus Valley and Mesoamerican cultures. Siberia is considered a region of common ancestral origin of both cultures from migrations that took place 36,000 years ago. 📖 Some researchers suggest the name Toltec is a Mayan philosophical word meaning 'artisan' or 'wise person' and that the snake is a symbol of interplanetary alignment and of cultures who possess a written language. 🔺️ The temple of Kukulcan (Quetzalcoatl) in Chichen Itza is aligned with the Pleiades and the Sun (Tzab - rattle snake and Ahau -Sun, in mayan glyph form) in an event called 'The Days of No Shadows'.

[bijoumikhawal]

The Song of Songs has quite recently (1973) been assigned to the time of Solomon by a distinguished Hebraist, Professor Chaim Rabin of the Hebrew University in Jerusalem. For more than forty years now evidence has been accumulating for some kind of relationship between the cities of the Harrapan civilization of the Indus Valley and lower Mesopotamia during the latter part of the third millennium B.C. and into the second (cf. C. J. Gadd, PBA, 1932). Rabin (205) called attention to the few dozen typical Indus culture seals which have been found in various places in Mesopotamia, some of which seem to be local imitations. He suggested that these objects were imported not as knickknacks, but because of their religious symbolism by people who had been impressed by Indus religion. To the examples of Indus type seals in Mesopotamia cited by Rabin (217n2), we may add a dated document from the Yale Babylonian Collection, an unusual seal impression found on an inscribed tablet dated to the tenth year of Gimgunum, king of Larsa, in Southern Babylonia, which according to the commonly accepted "middle" chronology would be 1923 B.C. (B. Buchanan, 1967).

[...]

Rabin cited a story from the Buddhist Jatakas, the Baveru Jataka, which tells of Indian merchants delivering a trained peacock to the kingdom of Baveru, the bird having been conditioned to scream at the snapping of fingers and to dance at the clapping of hands. Since maritime connection between Mesopotamia and India lapsed after the destruction of the Indus civilization, and since the name Baveru (i.e. Babel, Babylon) would hardly have been known in the later period when trade with India went via South Arabia, Rabin concluded that the Jataka story about the peacock must ultimately date before 2000, an example of the tenacity of Indian tradition (p. 206). Ivory statuettes of peacocks found in Mesopotamia suggest that the birds themselves may also have been imported before 2000 B.C. (cf. W. F. Leemans, 1960, 161, 166), and Rabin (206) wondered whether the selection of monkeys and peacocks for export may not have derived from the Indian tendency to honor guests by presenting them with objects of religious significance. Imports of apes and peacocks are mentioned in connection with Solomon's maritime trade in I Kings 10:22 [=II Chron 9:21], the roundtrip taking three years. The word for "peacocks," tukkiyyim, singular tukki, has since the eighteenth century been explained as a borrowing of the Tamil term for "peacock," tokai. Tamil is a Dravidian language which in ancient times was spoken throughout South India, and is now spoken in the East of South India. Scandinavian scholars claim to have deciphered the script of the Indus culture as representing the Tamil language (cf. Rabin, 208, 218n20). Further evidence of contact with Tamils early in the first millennium B.C. is found in the names of Indian products in Hebrew and in other Semitic languages. In particular Rabin cites the word 'ahalot for the spice wood "aloes," Greek agallochon, Sanskrit aghal, English agal-wood, eagle-wood, or aloes, the fragrant Aquilaria agallocha which flourishes in India and Indochina. The Tamil word is akil, now pronounced ahal. Its use for perfuming clothing and bedding is mentioned in Ps 45:9 [8E] and Prov 7:17 and Rabin surmised that the method was one still current in India, the powdered wood being burned on a metal plate and the clothing or bedding held over the plate to absorb the incense. Rabin supposed that it was necessary to have observed this practice in India in order to learn the use of the substance (p.209). Aloes are mentioned in 4:14 among the aromatics which grace the bride's body. The method of perfuming bedding and clothing by burning powdered aloes beneath them may clarify the puzzling references to columns of smoke, incense, and pedlar's powders in connection with the epiphany of "Solomon's" splendiferous wedding couch ascending from the steppes (3:6-10), bearing it seems (cf. 8:5) the (divine?) bride and her royal mate. Myrrh and frankincense only are mentioned, but "all the pedlar's powders" presumably included the precious aloes from India.

Opportunity to observe Indian usages would have been afforded visitors to India in the nature of the case, since the outward journey from the West had to be made during the summer monsoon and the return trip during the winter monsoon, so that the visitor would have an enforced stay in India of some three months. Repeated visits with such layovers would provide merchant seamen with the opportunity to learn a great deal about local customs, beliefs, and arts.

After a brief critique of modern views about the Song of Songs, none of which has so far found general acceptance, Rabin ventured to propound a new theory based on Israel's commercial contacts with India during Solomon's reign.

There are three features which,in Rabin's view (pp. 210f), set the Song of Songs apart from other ancient oriental love poetry. Though occasional traces of these maybe found elsewhere, Rabin alleged that they do not recur in the same measure or in this combination:

1. The woman expresses her feelings of love, and appears as the chief person in the Song. Fifty-six verses are clearly put into the woman's mouth as against thirty-six into the man's (omitting debatable cases).

2. The role of nature in the similes of the Song and the constant reference to the phenomena of growth and renewal as the background against which the emotional life of the lovers moves, Rabin regarded as reflecting an attitude toward nature which was achieved in the West only in the eighteenth century.

3. The lover, whether a person or a dream figure, speaks with appropriate masculine aggressiveness, but the dominant note of the woman's utterances is longing. She reaches out for a lover who is remote and who approaches her only in her dreams. She is aware that her longing is sinful and will bring her into contempt (8:1) and in her dream the "watchmen" put her to shame by taking away her mantle (5:7). Ancient eastern love poetry, according to Rabin, generally expresses desire, not longing, and to find parallels one has to go to seventeenth-century Arab poetry and to the troubadours, but even there it is the man who longs and the woman who is unattainable.

These three exceptional features which Rabin attributed to the Song of Songs he found also in another body of ancient poetry, in the Sangam poetry of the Tamils. In three samples, chosen from the Golden Anthology of Ancient Tamil Literature by Nalladai R. Balakrishna Mudaliar, Rabin stressed the common theme of women in love expressing longing for the object of their affection, for their betrothed or for men with whom they have fallen in love, sometimes without the men even being aware of their love. The cause of the separation is rarely stated in the poem itself, but this is rooted in the Tamil social system and code of honor in which the man must acquire wealth or glory, or fulfill some duty to his feudal lord or to his people, and thus marriage is delayed. There is conflict between the man's world and the woman's and her desire to have her man with her. This conflict is poignantly expressed in one of the poems cited (Rabin, 212) in which a young woman whose beloved has left her in search of wealth complains: I did his manhood wrong by assuming that he would not part from me. Likewise he did my womanhood wrong by thinking that I would not languish at being separated from him. As a result of the tussle between two such great fortitudes of ours, my languishing heart whirls inagony, like suffering caused by the bite of a cobra.

In the Tamil poems the lovelorn maiden speaks to her confidante and discusses her problems with her mother, as the maiden of the Song of Songs appeals to the Jerusalem maids and mentions her mother and her lover's mother; but neither in the Tamil poems nor the Song of Songs is there mention of the maiden's father. In Rabin's view the world of men is represented by "King Solomon," surrounded by his soldiers, afraid of the night (3:7-8), with many wives and concubines (6:8), and engaged in economic enterprises (8:11). Significantly, however, according to Rabin (p. 213), Solomon's values seem to be mentioned only to be refuted or ridiculed: "his military power is worth less than the crown his mother (!) put on him on his wedding day; the queens and concubines have to concede first rank to the heroine of the Song; and she disdainfully tells Solomon (viii 12) to keep his money."

Since the Sangam poetry is the only source of information for the period with which it deals, Rabin plausibly surmised that the recurring theme of young men leaving home to seek fortune and fame, leaving their women to languish, corresponded to reality, i.e. the theme of longing and yearning of the frustrated women grew out of conditions of the society which produced these poems. Accordingly, the cause for the lover's absence need not be explicitly mentioned in the Tamil poems and is only intimated in elaborate symbolic language. Similarly, Rabin finds hints of the nonavailability of the lover in the Song of Songs. The references to fleeing shadows in 2:17, 4:6-8, and 8:14 Rabin takes to mean winter time when the shadows grow long. The invitation to the bride to come from Lebanon, from the peaks of Amana, Senir, and Hermon in 4:6-8 means merely that the lover suggests that she think of him when he traverses those places. The dream like quality of these verses need not, inRabin's view, prevent us from extracting the hard information they contain. The crossing of mountains on which or beyond which are myrrh, incense, and perfumes all lead to South Arabia, the land of myrrh and incense. Thus the young man was absent on a caravan trip. Even though he did not have to traverse Amana or Hermon to reach Jerusalem from any direction, he did have to traverse mountains on the trip and in South Arabia he had to pass mountain roads between steep crags ("cleft mountains") and it was on the slopes of such mountains that the aromatic woods grew ("mountains of perfume"). Coming from South Arabia, however, one had to cross Mount Scopus, "the mountain of those who look out," from which it is possible to see a caravan approaching at a considerable distance. In 3:6 "Who is she that is coming up from the desert, like pillars of smoke, perfumed with myrrh and incense, and all the powders of the perfume merchant?" is taken to refer to the caravan, the unexpressed word for "caravan" sayyarah, being feminine (Rabin, 214 and 219n29). "The dust raised by the caravan rises like smoke from a fire,but the sight of the smoke also raises the association of the scent a caravan spreads around it as it halts in the market and unpacks its wares."

The enigmatic passage 1:7-8 Rabin also related to a camel caravan despite the pastoral terminology. Rabin's theory encounters difficulty with the repeated use of the verb r'y, "pasture," and its participle, "pastor, shepherd" in view of which commentators commonly regard the Song as a pastoral idyl. His solution is to suggest that the term may have some technical meaning connected with the management of camels.

The list of rare and expensive spices in 4:12-14 reads so much like the bill of goods of a South Arabian caravan merchant that Rabin is tempted to believe that the author put it in as a clue.

Be it what it may, it provides the atmosphere of a period when Indian goods like spikenard, curcuma, and cinnamon, as well as South Arabian goods like incense and myrrh, passed through Judaea in a steady flow of trade. This can hardly relate to the Hellenistic period, when Indian goods were carried by ship and did not pass through Palestine: it sets the Song of Songs squarely in the First Temple period (Rabin,215).

As for the argument that the Song contains linguistic forms indicating a date in the Hellenistic period, Rabin points out that the alleged Greek origins of 'appiryon in 3:9 and talpiyyot in 4:4, the former word supposedly related to phoreion, "sedan chair," and the latter to telopia, "looking into the distance,"are dubious.

The phonetic similarity between the Greek and Hebrew words is somewhat vague, and this writer considers both attributions to be unlikely, but even acceptance of these words as Greek does not necessitate a late dating for the Song of Songs, since Mycenaean Greek antedates the Exodus. Neither word occurs elsewhere in the Bible, so that we cannot say whether in Hebrew itself these words were late. In contrast to this, pardes "garden, plantation," occurs, apart from 4:13, only in Nehemiah 2:8, where the Persian king's "keeper of the pardes" delivers wood for building, and in Ecclesiastes 2:5 next to "gardens." The word is generally agreed to be Persian, though the ancient Persian original is not quite clear. If the word is really of Persian origin, it would necessitate post-exilic dating. It seems to me, however, that this word, to which also Greek paradeisos belongs, maybe of different origin.

[...]

Rabin's summation of his view of the Song of Songs is of such interest and significance as to warrant citation of his concluding paragraphs (pp.216f):

It is thus possible to suggest that the Song of Songs was written in the heyday of Judaean trade with South Arabia and beyond (and this may include the lifetime of King Solomon) by someone who had himself travelled to South Arabia and to South India and had there become acquainted with Tamil poetry. He took over one of its recurrent themes, as well as certain stylistic features. The literary form of developing a theme by dialogue could have been familiar to this man from Babylonian-Assyrian sources (where it is frequent) and Egyptian literature (where it is rare). He was thus prepared by his experience for making a decisive departure from the Tamil practice by building what in Sangam poetry were short dialogue poems into a long work, though we may possibly discern in the Song of Songs shorter units more resembling the Tamil pieces. Instead of the vague causes for separation underlying the moods expressed in Tamil poetry, he chose an experience familiar to him and presumably common enough to be recognized by his public, the long absences of young men on commercial expeditions. I think that so far our theory is justified by the interpretations we have put forward for various details in the text of the Song of Songs. In asking what were the motives and intentions of our author in writing this poem, we must needs move into the sphere of speculation. He might, ofcourse, have been moved by witnessing the suffering of a young woman pining for her lover or husband, and got the idea of writing up this experience by learning that Tamil poets were currently dealing with the same theme. But I think we are ascribing to our author too modern an out look on literature. In the light of what we know of the intellectual climate of ancient Israel, it is more probable that he had in mind a contribution to religious or wisdom literature, in other words that he planned his work as an allegory for the pining of the people of Israel, or perhaps of the human soul, for God. He saw the erotic longing of the maiden as a simile for the need of man for God. In this he expressed by a different simile a sentiment found, for instance, in Psalm 42:24: "Like a hind that craves for brooks of water, so my soul craves for thee, O God. My soul is a thirst for God, the living god: when shall I come and show myself before the face of God? My tears are to me instead of food by day and by night, when they say to me day by day: Where is your god?" This religious attitude seems to be typical of those psalms that are now generally ascribed to the First Temple period, and, as far as I am aware, has no clear parallel in the later periods to which the Song of Songs is usually ascribed.

Rabin considered the possibility of moving a step further in speculation about Indian influence.

In Indian legend love of human women for gods, particularly Krishna, is found as a theme. Tamil legend, in particular, has amongst its best known items the story of a young village girl who loved Krishna so much that in her erotic moods she adorned herself for him with the flower-chains prepared for offering to the god's statue. When this was noticed, and she was upbraided by her father, she was taken by Krishna into heaven. Expressions of intensive love for the god are a prominent feature of mediaeval Tamil Shaivite poetry. The use of such themes to express the relation of man to god may thus have been familiar to Indians also in more ancient times, and our hypothetical Judaean poet could have been aware of it. Thus the use of the genre of love poetry of this kind for the expression of religious longing may itself have been borrowed from India.

Rabin's provocative article came to the writer's attention after most of the present study had been written. It is of particular interest in the light of other Indian affinities of the Song adduced elsewhere in this commentary.

pg 27-33, Song of Songs (commentary) by Marvin Pope

[mariacallous]

As a child growing up in Sydney, Australia, I would often hear my parents wistfully reminisce about eating qei’mar (pronounced khey-mar) for breakfast everyday. Qei’mar, an Iraqi clotted cream made from the milk of water buffaloes, acquired an almost mythic quality in my young imagination. 

The cream is made by slowly boiling raw milk over low heat, then cooling overnight, which results in a thick layer of cream. Water buffalo milk has a very high percentage of fat (about 40-60%) which makes it ideal for this recipe.

Kaymak, a word with Central Asian Turkic origins, meaning “melt,” is a similar type of clotted cream. It is popular in Turkey, Greece, the Balkans, Romania and central Asian countries like Kazakhstan, Azerbaijan and Georgia. In Iran, this cream is called sarshir, which means “top of the milk.” 

Water buffalo originated in West India and were domesticated about 6,000 years ago. They were traded from the Indus Valley civilization to Mesopotamia in 2500 BCE. Archeological records even show the the sacrifice of water buffaloes on the seal of the scribes of an Akkadian King. The marshes that dominate the south of Iraq are particularly suitable for the raising of water buffalo. While Saddam Hussein, in his attempts to root out the “March people,” tried to destroy the marsh ecosystem, the marshes of southern Iraq are now a UNESCO World Heritage Site and the water buffalo continue to thrive there. 

For Iraqi Jews, Shavuot is synonymous with qei’mar and kahi, a flaky layered crepe. When we were younger, my mother would make us kahi from scratch, but it’s an involved process of kneading a dough made with vinegar, allowing it to rest, rolling it out and layering it, then frying it with lots of butter. 

This year for Shavuot, I decided that rather than struggling with the kahi dough I would bake little squares of puff pastry. But what could possibly come close to the thick, rich creamy qei’mar?

Rachel and I hit on a wonderful solution: We strained equal parts sour cream and ricotta cheese. The results were a mouthwatering smooth, thick, rich cream. 

We highly recommend you try this recipe for crispy kahi, clotted cream and silan (date syrup). A typical, traditional Iraqi breakfast food, for Jews and non-Jews alike, it makes a perfectly simple, yet elegant dessert. 

As I enjoy it, I’ll be nostalgic for my childhood home on the Sydney harbor and the happy memories with my parents; but, as always, I will cherish the sweet, new memories.

[paganimagevault]

Cyrus the Great with a Hemhem crown from Pasagardae 559-530 BCE.

"The four-winged guardian figure representing Cyrus the Great or a four-winged Cherub tutelary deity. Bas-relief found on a doorway pillar at Pasargadae on top of which was once inscribed in three languages the sentence "I am Cyrus the king, an Achaemenian." Scholars who doubt that the relief depicts Cyrus note that the same inscription is written on other palaces in the complex."

"Cyrus II of Persia (c. 600–530 BC; Old Persian: 𐎤𐎢𐎽𐎢𐏁 Kūruš), commonly known as Cyrus the Great and also called Cyrus the Elder by the Greeks, was the founder of the Achaemenid Empire, the first Persian empire. Under his rule, the empire embraced all of the previous civilized states of the ancient Near East, expanded vastly and eventually conquered most of Western Asia and much of Central Asia. Spanning from the Mediterranean Sea and Hellespont in the west to the Indus River in the east, the empire created by Cyrus was the largest the world had yet seen. At its maximum extent under his successors, the Achaemenid Empire stretched from parts of the Balkans (Eastern Bulgaria–Paeonia and Thrace–Macedonia) and Southeast Europe proper in the west to the Indus Valley in the east.

The reign of Cyrus lasted about thirty years; his empire took root with his conquest of the Median Empire followed by the Lydian Empire and eventually the Neo-Babylonian Empire. He also led an expedition into Central Asia, which resulted in major campaigns that were described as having brought "into subjection every nation without exception". Cyrus did not venture into Egypt, and was alleged to have died in battle while fighting the Massagetae, an ancient Eastern Iranian nomadic tribal confederation, along the Syr Darya in December 530 BC. However, Xenophon claimed that Cyrus did not die in battle and returned to the Achaemenid ceremonial capital of Persepolis again. He was succeeded by his son, Cambyses II, who managed to conquer Egypt, Nubia and Cyrenaica during his short rule.

Cyrus is well-known for having respected the customs and religions of the lands he conquered. He was important in developing the system of a central administration at Pasargadae governing satraps in the empire's border regions, which worked very effectively and profitably for both rulers and subjects. The Edict of Restoration, a proclamation attested by a cylinder seal in which Cyrus authorized and encouraged the return of the Israelites to the Land of Israel following his conquest of the Neo-Babylonian Empire, is described in the Bible and likewise left a lasting legacy on the Jewish religion due to his role in ending the Babylonian captivity and facilitating the Jewish return to Zion. According to Isaiah 45:1 of the Hebrew Bible, God anointed Cyrus for this task, even referring to him as a Messiah (lit. 'anointed one'); Cyrus is the only non-Jewish figure in the Bible to be revered in this capacity."

-taken from wikipedia

[mahayanapilgrim]

Nagas in Buddhist Mythology: Serpent Spirits of Power and Mystery


*Nagas (Skt. nāga; Tib. ཀླུ་, lu, Wyl. klu)* hold a significant place in Buddhist cosmology, recognized as serpent spirits within the eight classes of gods and demons. This diverse group is sometimes categorized as animals or demi-gods, residing beneath the earth, in water, trees, or rocks. Endowed with magical powers and wealth, they are also associated with certain illnesses transmitted to humans.
Originating from India's ancient snake cults, likely dating back to the Indus Valley civilization, nagas assimilated into Buddhism early on. In Indian mythology, they face predation from the garudas, adding depth to their symbolic significance.


Buddha’s Encounters: Muchalinda and Prajnaparamita Sutras
During Buddha Shakyamuni's meditation under the Bodhi tree, a storm arose, and the naga Muchalinda (Skt. Mucalinda) emerged, providing protection from the rain. This event symbolizes the interconnection between the natural world and the spiritual realm.
Nagarjuna, a pivotal figure in Buddhist philosophy, is credited with retrieving the Prajnaparamita Sutras from the nagas. Entrusted to their care by Buddha Shakyamuni, these sacred texts emphasize the wisdom of emptiness.


The Eight Great Nagas: Leaders and Guardians
Within the naga hierarchy, the eight great nagas or naga kings hold prominence. Virupaksha, the guardian king of the West, assumes a leadership role among them. However, enumerations of these eight nagas may vary across different traditions, contributing to the rich tapestry of Buddhist mythology.


In essence, nagas embody a blend of mysticism, guardianship, and symbolic significance in Buddhism, weaving their way through the narratives of Buddha's enlightenment, the protection of sacred texts, and their role as both powerful beings and potential sources of ailment.

[whencyclopedia]

Achaemenid Kings List & Commentary

The Achaemenid Empire (c. 550-330 BCE) was the first great Persian political entity in Western and Central Asia which stretched, at its peak, from Asia Minor to the Indus Valley and Mesopotamia through Egypt. It was founded by Cyrus II (the Great, r. c. 550-530 BCE) whose vision of a vast, all-inclusive Persian Empire was, more or less, maintained by his successors.

The Persians arrived in the region of modern-day Iran as part of a migratory group of Aryans (meaning “noble” or “free” and referencing a class of people, not a race). The Aryans – made up of many tribes such as the Alans, Bactrians, Medes, Parthians, and Persians, as well as others – settled in the area which became known as Ariana (Iran) – “the land of the Aryans”. The tribe which eventually became known as the Persians settled at Persis (modern-day Fars) which gave them their name.

Artaxerxes V (r. 330-329 BCE) was the short-lived throne name of Bessus, satrap of Bactria, who assassinated Darius III and proclaimed himself king. Alexander the Great found the dead or dying Darius III (the original accounts vary on this) in a cart where Bessus had left him and gave him a proper burial with all honors. Afterwards, Alexander had Bessus executed and took for himself the honor of the title Shahanshah, the king of kings of the Achaemenid Empire.

Conclusion

Although the Achaemenid Empire was no longer what it had been under Darius I, it was still intact when Alexander conquered it. He attempted a synthesis of Greek and Persian cultures by marrying his soldiers to Persian women, elevating Persian officers to high rank in his army, and comporting himself as a Persian king. His efforts were not appreciated by the Greek/Macedonian army and, after his death in 323 BCE, his vision was abandoned. Since he had named no clear successor at the time of his death, his generals went to war with each other to claim supremacy.

These wars (known as the Wars of Diadochi, 322-275 BCE), resulted, in part, in the rise of the Seleucid Empire (312-63 BCE) under Alexander's general Seleucus I Nicator (r. 305-281 BCE). The Seleucid Empire occupied approximately the same regions as the Achaemenid and, though it rose to a position of strength, gradually lost territory, first to the Parthians and then later to Rome. The Seleucids were succeeded by the Parthian Empire (247 BCE- 224 CE) which fell to the Sassanian Empire (224-651 CE). The Sassanians revived the best aspects of the Achaemenid Empire and would become the greatest expression of Persian culture in the ancient world.

The Sassanian Empire preserved the culture of the Achaemenids and, even after its fall to the invading Muslim Arabs, this culture would endure and spread throughout the ancient world. Many aspects of life in the modern day, from the seemingly mundane of birthday parties, desserts, and teatime to the more sublime of monotheism, mathematics, and aspects of art and architecture, were developed by the Sassanians drawing on the model of the Achaemenid Empire.

Continue reading...

[gkfarming]

Haryana was part of the Kuru Kingdom during the Vedic era during 1200 BCE.

Haryana has been inhabited since the pre-historic period. Haryana was part of the Indus Valley civilization during the Bronze Age period. The ancient sites of Rakhigarhi and Bhirrana are some of the oldest Indus Valley civilization sites.(5) Haryana was part of the Kuru Kingdom during the Vedic era during 1200 BCE.(6)(7)(8) The area now Haryana has been ruled by some of the major empires of India. The Pushyabhuti dynasty ruled the region in the 7th century, with its capital at Thanesar. Harsha was a prominent king of the dynasty.(9) The Tomara dynasty ruled the region from 8th to 12th century. The Chahamanas of Shakambhari defeated them in the 12th century.(10)

Harsha Ka Tila mound, ruins from the reign of 7th century ruler Harsha.

Lal kot built by Anangpal Tomar in 1052

Portrait of Hem Chandra Vikramaditya, who fought and won across North India from the Punjab to Bengal, winning 22 straight battles.(11)

In 1192, Chahamanas were defeated by Ghurids in Second Battle of Tarain.(10) In 1398, Timur attacked and sacked the cities of Sirsa, Fatehabad, Sunam, Kaithal and Panipat.(12)(13) In the First Battle of Panipat (1526), Babur defeated the Lodis. Hem Chandra Vikramaditya claimed royal status after defeating Akbar's Mughal forces on 7 October 1556 in the Battle of Delhi. In the Second Battle of Panipat (1556), Akbar defeated the local Haryanvi Hindu Emperor of Delhi, who belonged to Rewari. Hem Chandra Vikramaditya had won 22 battles across India from Punjab to Bengal, defeating the Mughals and Afghans. Hemu had defeated Akbar's forces twice at Agra and the Battle of Delhi in 1556 to become the last Hindu Emperor of India with a formal coronation at Purana Quila in Delhi on 7 October 1556. In the Third Battle of Panipat (1761), the Afghan king Ahmad Shah Abdali defeated the Marathas.(14)

In 1966, the Punjab Reorganisation Act (1966) came into effect, resulting in the creation of the state of Haryana on 1 November 1966.(15)

Distribution

Haryanvis within Haryana

See also: Demography of Haryana

The main communities in Haryana are Gujjar, Jat, Brahmin, Agarwal, Ahir, Chamar, Nai, Ror,Rajput, Saini, Kumhar, Bishnoi etc.(16) Punjabi khatri and Sindhi refugees who migrated from Pakistan had settled in large numbers in Haryana and delhi.

Haryanvi diaspora overseas

(icon)

This section needs expansion. You can help by adding to it. (July 2021)

See also: Indian disaspora overseas

There is increasingly large diaspora of Haryanvis in Australia, Canada, Singapore, New Zealand, Saudi Arabia, UAE, UK, USA, etc.

In Australia, the community lives mainly in Sydney and Melbourne, has set up Association of Haryanvis in Australia (AHA) which organise events.(17)

In Singapore, the community has set up the Singapore Haryanvi Kunba organisation in 2012 which also has a Facebook group of same name. Singapore has Arya Samaj and several Hindu temples.

Culture

Main article: Haryanvi culture

Language

Main article: Haryanvi language

Haryanvi, like Khariboli and Braj is a branch of the Western Hindi dialect, and it is written in Devanagari script.(18)

Folk music and dance

Main article: Music of Haryana

Folk music is integral part of Haryanvi culture. Folk song are sung during occasion of child birth, wedding, festival, and Satsang (singing religious songs).(2) Some haryanvi folk songs which are sung by young woman and girls are Phagan, katak, Samman, Jatki, Jachcha, Bande-Bandee, Santhene. Some songs which are sung by older women are Mangal geet, Bhajan, Sagai, bhat, Kuan pujan, Sanjhi and Holi. Folk songs are sung in Tar or Mandra stan.(19) Some dances are Khoriya, Chaupaiya, Loor, Been, Ghoomar, Dhamal, Phaag, Sawan and Gugga.(19)

Cuisine

Haryana is agricultural state known for producing foodgrains such as wheat, barley, pearl millet, maize, rice and high-quality dairy. Daily village meal in Haryana consist of a simple thali of roti, paired with a leafy stir-fry (saag in dishes such as gajar methi or aloo palak), condiments such as chaas, chutney, pickles. Some known Haryanvi dishes are green choliya (green chickpeas), bathua yogurt, bajre ki roti, sangri ki sabzi (beans), kachri ki chutney (wild cucumber) and bajre ki khichdi. Some sweets are panjiri and pinni prepared by unrefined sugar like bura and shakkar and diary. Malpua are popular during festivals.(20)

Clothes

See also: History of clothing in the Indian subcontinent and History of Textile industry in India

Traditional attire for men is turban, shirt, dhoti, jutti and cotton or woollen shawl. Traditional attire for female is typically an orhna (veil), shirt or angia (short blouse), ghagri (heavy long skirt) and Jitti. Saris are also worn. Traditionally the Khaddar (coarse cotton weave cloth) is a frequently used as the fabric.(21)(22)

Cinema

See also: Haryanvi cinema and List of Haryanvi-language films

The First movie of Haryanvi cinema is Dharti which was released in 1968. The first financially successful Haryanvi movie was Chandrawal (1984) which spurted the continuing production of Haryanvi films, although none have been as successful.(23) Other films such as Phool Badan and Chora Haryane Ka followed with only about one out of twelve films being profitable at the box office.(23) In 2000, Aswini Chowdhary won the Indira Gandhi Award for Best Debut Film of a Director at the National Film Awards for the Haryanvi film Laddo.(24) In 2010 the government of Haryana announced they were considering establishing a film board to promote Haryanvi-language films.(25)

[playwords]

Indian History

The heading might seem like a monologue to most people but Indian history is one of the topics close to my heart and it makes me hold my head high to belong to a country with such magnificent heritage. Despite being a student of Science, I’ve always felt a connection with the subject which always motivates me to peruse books and get an even bigger glimpse into the world of kings and queens, of artists and magicians, a time when people lived without the technology which has become an imminent part of the modern world today, a time when music had the power to bring rain, a time when bullock carts were the only transport available to man and a time when splendour reigned our country, the time when India was called ‘The Golden Bird’. The real reason why I'm writing this is because I feel that history is highly underrated and is a victim of generations of hatred, with literally every student crying tears of frustration as they try to memorize the names and dates on the last day of the exams, cramming everything into their minds and just writing it all out on the exam sheet, never to think of it again. But the fact remains that history is not just mugging up books as we picture when we hear the word- it’s way more than that. History is not just a subject, it's a reminder of all the great deeds that our ancestors have done, of where our roots come from and a constant lesson to us that no matter how tough things seem, there's always a solution- you just have to look for it. It all started with the Rigveda, the oldest, most pure age of ancient history when women were given an equal status to men, their activities were not constantly frowned upon and when God was worshipped with actual devotedness and not just for our selfish benefits as it is today. Following it, was the Yajurveda, then the Samaveda and finally the Atharvaveda. As the civilisations came to pass, we find that the stature of women in society continued to deteriorate before finally reducing this irreplaceable half of the society as slaves of their counterparts. Harappan and Indus Valley Civilizations have left a lasting mark on our country as we find out how intelligent and broad minded the people of those times were- the ruins a symbol of a fallen legacy. The Mauryan Empire was next up as it started the trend of conquering kingdoms and having kings and queens with Chandragupta Maurya as the founder, one of the greatest rulers India has known. The Magadha dynasty brought with it the ideas of provinces and states, of efficient management and luxurious royal lifestyle, making it one of the most remembered dynasties that we have had. The South saw its own share of royal ages as it was ruled by the Cholas, the Cheras and the Pandyas. The Gupta empire came into being soon after, one of the most ancient and prosperous ages of the country's empires. Delhi soon became a vital city of attraction for conquerers all over the world as the Delhi Sultanate was founded by Qutubuddin Aibak beginning with the Slave Dynasty, then the Khilji Dynasty, Tughlaq, Sayyid and Lodi dynasties ending only when Babur defeated Ibrahim Lodi and took on the throne of Delhi. The ever powerful Mughals then ruled Indian for many years, with Babur followed by Humayun, Akbar, Jahangir, Shah Jahan and Aurangzeb. The Mughal empire deteriorated after Aurangzeb and their mighty legacy ended with the death of Bahadur Shah Zafar at the hands of the British. The British ruled us for 150 years or so which saw some of the most challenging and revolting events in Indian history including the Partition of India, the formation of the Indian National Congress, the revolt of 1857 and expulsion of the British from India in 1947. From then onwards, India has been her own master and has flourished through hurdles and disappointments. It is my pride to have had a chance to read about our beautiful and ever inspiring culture and even more to be able to bring it out in words for you all. Its not just something to be proud of, it belongs to me and to every Indian who has the honour of being born on this soil.

[talonabraxas]

Toltec Warrior Ventral is Golden 〰️ Toltec (Atlantean) Warrior reaching Samadhi through extra sensory perception (aka words are tiny psychedelic swirls that transport you to other worlds) 🐍 Inspired by the seven-headed serpent figure (image 2) belonging to the Toltec culture of Mexico and the statues at Tula. 🐍 Originally the seven-headed serpent can be traced to Buddhist and Hindu traditions as Mucalinda and Adi Shesha; respectively, the protector of Gautama Buddha during mediation against seven days of flooding and the coiled energy in the ocean of bliss upon which Vishnu floats. ☄ The seven heads have also been linked to the star system Pleiades (the 7 Sisters, who's father was Atlas in Greek mythology and according to Plato was the name of the first king of Atlantis) ⛏ A petroglyph of the 7 headed figure was reportedly found in Siberia and dates to 5000BC. It contains both the sun glyph used in Indus Valley and Mesoamerican cultures. Siberia is considered a region of common ancestral origin of both cultures from migrations that took place 36,000 years ago. 📖 Some researchers suggest the name Toltec is a Mayan philosophical word meaning 'artisan' or 'wise person' and that the snake is a symbol of interplanetary alignment and of cultures who possess a written language. 🔺️ The temple of Kukulcan (Quetzalcoatl) in Chichen Itza is aligned with the Pleiades and the Sun (Tzab - rattle snake and Ahau -Sun, in mayan glyph form) in an event called 'The Days of No Shadows'.