Armenija i iranskijat svjat I - V vek: kulturni, socialno-političeski i ezikovi vrăzki
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Bulgarian |
| Veröffentlicht: |
Sofija
TANGRA TanNakRa IK
2013
|
| Ausgabe: | 1. izd. |
| Schriftenreihe: | Ill., Kt.
|
| Schlagworte: | |
| Online-Zugang: | Abstract Inhaltsverzeichnis |
| Beschreibung: | In kyrill. Schr., bulg. - Zsfassung in engl. Sprache |
| Beschreibung: | 422 S. |
| ISBN: | 9789543781010 |
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Datensatz im Suchindex
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| adam_text |
СЪДЪРЖАНИЕ
Увод
/ 7
В очакване на Аршакидите
/ 14
Иранската
реконкиста
/ 50
Тиридат пристига в Армения
/ 78
По наш образ и по наше подобие"
/119
Митра срещу Ахура Мазда
/ 212
Светият кръст и Свещеният огън
/ 326
Сасан сразява Аршак
/ 371
Сънят на Навуходосор
/ 386
Библиография
/ 401
Приложения
/ 408
Карти
/ 414
Summary
/ 418
418 ·
Петър
Гол и иски
SUMMARY
So far there are only two specialized monographs worldwide
on the cultural, religious, government and public influence of Iran
on ancient Armenians: James Russell. Zoroastrianism in Armenia
(Harvard University,
1987)
and
Эдуард Хуршудян. Армения и
сасанидский Иран (историко-культурологическое исследование,
Алматы
2003).
This work is the third voluminous study in the world
on the issue and has the ambitious goal to surpass thematically
the previous two by developing a much deeper insight on the social
system of Armenia under the authority of the Arsacids, the pre-
Christian religion in the country and its place in the context of all-
Iranian religious issues.
Alike the four centuries of humankind as perceived by ancient
Greek poet Hesiod, the Median epoch is the golden age of under¬
standing between Armenians and Iranians, of alliance and collabo¬
ration that developed further so as to the first historically attested
Armenian dynasty of the Yerwanduni/Orontid dynasty to turn to
be of Median origin. This almost idyllic era ended quickly replaced
by the Silver Age of the Achaemenids, who turned the Armenian
lands in two of their provinces and during whose unobtrusive reign
the first wave of Iranianization of the Old Armenian religion and
calendar took place, and of the anthroponymy, the state and social
model, and the upper classes as well. The Silver Age was abruptly
terminated by the invasion of
Macedons
and Greeks which opened
a vacuum in Armeno-Iranian relations, to be filled in by the Parthi¬
ans, the new Iranian force, whose power marked the beginning of
the Copper Age. This Copper Century marked the largest cultural
and linguistic interference in the direction from Iranians to Arme¬
nians, but at the same time, as copper is less valuable than silver
and gold, the Arsacid dynasty failed to secure peace and political
stability in Armenia, typical for the Achaemenid and Median Ages.
Following the collapse of the Parthians and the end of the Copper
Iranian and Iranian-Armenian Age, came the Iron Age of the Sas-
sanids, when the Iranian-Armenian political and religious relation¬
ships changed polarity from well-meaning friends to openly hostile
attitude, without the Iranian cultural interference towards Armenia
to be completely eliminated.
As a counterpoint to the powerful Iranian cultural influence,
some Hellenistic touch in the higher Armenian classes only during
АРМЕНИЯ И ИРАНСКИЯТ СВЯТ
I-V BEK
· 419
the 2nd-lst centuries
ВС
can be mentioned. During the remaining
time, from the
mid-öth
century
ВС
to the
3rd
century
ВС,
and es¬
pecially after
66
AD, Armenia was a country with a clear orientation
to the Iranian world in terms of state-ideological, administrative
and governance models, while culturally it remained loyal not only
to Iranian, but also to the local traditions of Transcaucasia and Asia
Minor from the 2nd-lst
millenia
ВС.
With the establishment of a branch of the Parthian Arsacids in
Armenia in
66
ВС,
the new dynasty undertook to shape the govern¬
ment and social model of the country after the 'image' of the one
in Arsacid Iran. The supreme executive power in the country was
in the hands of the king and six 'ministers' emanating from six of
the highest aristocratic families in the country. The structure of the
Armenian government from the Arsacid period copied the structure
1 + 6,
documented with the Achaemenids and the Arsacids. It, in
turn, was secular/earthly copy of the Old Iranian heavenly order of
the Gathas.
Along with the imposition of a Parthian model of exercising su¬
preme power in the country after
66
AD, the aristocratic hierarchy
in Armenia was structured after the Parthian model, while the no¬
bility received possessions and benefits or were demoted by the
will of the Arsacid monarchs of the country, as evidenced by 5th
century AD Armenian historian Pawstos Buzand.
The total prompting of the already significant Iranianization un¬
der the Armenian Arsacids can be judged from the fact that if out
of the
19
Armenian kings between
189
ВС
and
66
AD, eleven have
Iranian names, between
66
and
428
AD out of
26
monarchs of
Armenia,
25
have Iranian names. Similar is the situation with the
anthroponymy of the Armenian nobility. If after the Christianization
of the country in
301
AD, names from Greek, Syriac and Jewish
origin began to penetrate among the clergy, which challenged the
leadership with Iranian and typical Armenian names, the secular
aristocracy remained faithful to the old tradition before the 4th
century AD, dominated by Iranian anthroponymy.
No less significant is the Iranian influence on the classical Ar¬
menian language. It had been exercised mainly via Parthian and
Middle Persian line, but the Old Persian and Median languages had
their preserved perimeter therein.
The rise of the Sassanids after
227
AD, abruptly derailed Arme-
no-iranian relations, marked by friendship, to the track of a total
war. The main reason for the unexpected
renversement des
allianc-
420 ·
Петър
Гол и иски
es in
South-western Asia and the
reorientation
of Armenia to Rome,
its most dangerous neighbour in ancient history, was the dynastic
conflict between Arsacids and Sassanids. In Iran Parthian Arsacids
were exterminated by Sassanid Persians, but the Armenian branch
of the dynasty survived, along with the legitimate Arsacid claims
to control
Eran
and Aneran. If by
227
AD, Armenia perceived Rome
not only as an overlord, but also as a very dangerous neighbour,
and Parthia as a natural ally, thereafter in the name of preserving
their rule over Armenia, the Romans were the only force able to
protect it in the fight against the ruthless Sassanids.
The weakening of the Roman power in the
3rd
century AD and the
aggressive Persian revenge led to the temporary subjugation of Ar¬
menia to the Sassanids, who sent their representatives with the title
'Great King of Armenia' to govern the country between
261
and
293
AD. The period coincided with the pontificate of the Persian moba-
dan mobad Kartir, when the emancipation of the Parthian legacy was
initiated in the form of an attempt to impose a Persian Orthodox ver¬
sion of Mazdaism in territories traditionally dominated for centuries
by
Mazdaist Unorthodoxy
of Zurvanism, which were simultaneously
a bastion of the cult of the god Mithra, The latter was diminished by
Persian Orthodoxy from the pedestal of an ancient Aryan great god
to a member of the retinue of Ohrmazd. The struggle between the
Iranians after
227
AD acquired both political and religious charac¬
ter. On one side were the Persians with the Sassanids at the lead,
advancing and anxious to regain their rightful entitlement in blood
(allegedly) to the legacy of the Achaemenid kings, and the other side
were the Parthians seeking to retain control of the same legacy, but
being perceived as intruders for
400
years by Persians. And alike
the Spanish
conquistadores
in the New World, behind whose cross
swords came, after the victorious armies of the Sassanids came the
Orthodox Persian cult of Ohrmazd opposed to the schismatic and
heretical in the eyes of the Persians Zurvanite Mazdaism, revered
by their Parthian enemies and by the
Medes.
A colossal struggle,
both on earth and in heaven! And if on the earth Orthodox Persians
achieved almost complete victory with their weapons, in the heav¬
ens Zurvan was not replaced, but retained his positions in Cappado-
cia, from by Media to Parthia. He being in these lands, the Persians
failed to weaken also the cult of Mithra.
Due to political and religious reasons, Armenia found itself firm¬
ly established in the ranks of Sassanids' enemies. When, after
276
AD, Persian mobadan mobad Kartir sent his emissaries to convert
АРМЕНИЯ И ИРАНСКИЯТ СВЯТ
I-V BEK
· 421
Armenia to the Persian
Mazdaist
Orthodoxy, ie to Zoroastrianism
of the magi of Persis, they started demolishing the local statues of
gods that were raised as a result of the departure of Orthodox Maz-
daizm from
Iconoclasm
(and courtesy towards conquered peoples)
allowed to take place under Artaxerxes II
(404-359
ВС),
which was
later enhanced by Hellenistic influences and Hellenistic idolatry af¬
ter the collapse of the Achaemenids. In Armenia the Persians found
a kind of 'new-rite adherents' as compared to the 'old-rite adher¬
ent' magi in Istakhr who stuck to the Persian tradition as it was
before Artaxerxes II. As a result, the period
276-293
AD in Arme¬
nia was marked by Iconoclast outrages, described by 5th century
AD Armenian historian Moses of Chorene, which further intensified
tensions between Armenians and Persians that had started after
227
AD on a dynastic basis.
Advancing against their Parthian and Armenian enemies, along
with the Zurvanite Unorthodoxy, the Persians faced another pow¬
erful enemy in the war of the gods
-
the great Aryan God Mithra.
This is the God Mithra, honoured by Persians and
Medes
before and
during the Achaemenid era, and probably a few centuries later by
Parthians who even chose the deity as the patron of the Arsacid
dynasty. But it is not the late Mithra, whom the Sassanids imposed
subordination to Zoroastrian Orthodoxy. In its doctrines Ohrmazd
is the undisputed master of gods, the source of everything good
in the world who can not recognize anyone else as equal to him.
Mithra was then sent along with most ancient deities to the group
of the Yazatas, inferior deities created by Ohrmazd and not includ¬
ed in Gathas.
However, if in the typically Persian territories the Sassanids
managed to establish the great God Mithra as a chief of ethical
protocol in the court of Ohrmazd, their attempts to do the same in
other parts of the Iranian cultural area were not successful. Asia
Minor, Armenia, Caucasian Iberia, Media, Parthia, and Bactria were
so to say, the xLand of Mithra'. In territorial terms it covered the
lands if the Median rather than the Persian cultural circle. This spa¬
tial georaphic area had however been not only the land of Mithra,
it had also been the land where Unorthodox Mazdaizm prevailed in
its Zurvanite heretic version, ie where everything Median and Par¬
thian dominated, with which the Persian worldview had to fiercely
struggle for spiritual and political domination in the Iranian world.
With its conversion in
301
AD, Armenia faced new challenges of
political and
cultura
I-religious nature. Until then, despite the inevi-
422 ·
Петър Голи
иски
table existence of Pro-Roman and Pro-Persian minded aristocrats
and the intra-dynastic strife among Armenian Arsacids, there were
only political conflicts. With the Christianization of Armenia the divi¬
sion became double: on the one hand, the Christian party turned to
be Romanophilic, while on the other hand, the aristocrats who heard
the bells jingle as if they were Roman arms and percieved the cross
as a lock for the chains of dependence on the empire, considered
the Persians as former enemies similar in faith, whom they could
rely on when trying to protect the traditions of their forefathers.
Finally, the Saint Cross prevailed spiritually in Armenia, but the
Sacred Fire triumphed politically. Originally, Armenians felt the Zoro-
astrian Persian oppression as a rather hard one, especially when the
Sassanids tried to restore Mazdaizm in Armenia in
450
AD, although
in its Zurvanite form. Subsequently, the Persian regime in Armenia
was significantly mitigated and some Armenian aristocrats would
rather prefer cooperation with the Persians rather than confrontation
with them. Fate, however, did not entitle that peculiar reconciliation
and tolerance between Armenians and Persians to develop. The last
devastating war between the Eastern Rome and Persia from
602
to
628
AD, did not only ravage Armenia, but also nearly destroyed the
two superpowers of the ancient world. When, in
634
AD, the armies
of Islam to dealt heavy blows on both Persians and Romans, they de¬
stroyed the ancient building of the geopolitical and cultural realities
in the South-western Asia. Once the dust of destruction subsided,
above it rose Islamized Iran, which would never be able to achieve
the brilliance of Sassanids, Achaemenids and Arsacids, along with
a Hellenized Roman state known today as Byzantium, and one, al¬
ready medieval Armenia. The past seemed irrevocably buried, when
unexpectedly, like a spring bird twittering
ín
the icebound winter
garden of Oscar Wilde's Selfish Giant, in the Qth-lOth centuries AD
the kings of the new Armenian dynasty of the Bagratids reverted to
Iranian traditions of past epochs, adopting the title 'King of Kings'
(šahanšah),
and ordering the old folk tales with Iranian roots to be
collected or building the Church of the Holy Cross (Surb Khach) be¬
tween
915
and
922
AD on the island of
Ałtamar
in the style of the
best traditions of Armeno-Sassanian era. But the old Iranian and Ar-
sacid spirit and the Sacred Fire had irrevocably left Armenia. It had
forever become a country of the Saint Cross.
Translated from Bulgarian into English
by
Adriana Momchilova |
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| id | DE-604.BV041551556 |
| illustrated | Not Illustrated |
| indexdate | 2024-10-03T18:01:26Z |
| institution | BVB |
| isbn | 9789543781010 |
| language | Bulgarian |
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| series2 | Ill., Kt. |
| spelling | Golijski, Petăr 1976- Verfasser (DE-588)1046229346 aut Armenija i iranskijat svjat I - V vek kulturni, socialno-političeski i ezikovi vrăzki Petăr Golijski 1. izd. Sofija TANGRA TanNakRa IK 2013 422 S. txt rdacontent n rdamedia nc rdacarrier Ill., Kt. In kyrill. Schr., bulg. - Zsfassung in engl. Sprache Geschichte 1-400 gnd rswk-swf Iran Altertum (DE-588)4072922-9 gnd rswk-swf Armenien (DE-588)4085931-9 gnd rswk-swf Armenien (DE-588)4085931-9 g Iran Altertum (DE-588)4072922-9 g Geschichte 1-400 z DE-604 Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026997285&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Abstract Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026997285&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis |
| spellingShingle | Golijski, Petăr 1976- Armenija i iranskijat svjat I - V vek kulturni, socialno-političeski i ezikovi vrăzki |
| subject_GND | (DE-588)4072922-9 (DE-588)4085931-9 |
| title | Armenija i iranskijat svjat I - V vek kulturni, socialno-političeski i ezikovi vrăzki |
| title_auth | Armenija i iranskijat svjat I - V vek kulturni, socialno-političeski i ezikovi vrăzki |
| title_exact_search | Armenija i iranskijat svjat I - V vek kulturni, socialno-političeski i ezikovi vrăzki |
| title_full | Armenija i iranskijat svjat I - V vek kulturni, socialno-političeski i ezikovi vrăzki Petăr Golijski |
| title_fullStr | Armenija i iranskijat svjat I - V vek kulturni, socialno-političeski i ezikovi vrăzki Petăr Golijski |
| title_full_unstemmed | Armenija i iranskijat svjat I - V vek kulturni, socialno-političeski i ezikovi vrăzki Petăr Golijski |
| title_short | Armenija i iranskijat svjat I - V vek |
| title_sort | armenija i iranskijat svjat i v vek kulturni socialno politiceski i ezikovi vrazki |
| title_sub | kulturni, socialno-političeski i ezikovi vrăzki |
| topic_facet | Iran Altertum Armenien |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026997285&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026997285&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT golijskipetar armenijaiiranskijatsvjativvekkulturnisocialnopoliticeskiiezikovivrazki |