Humban and Auramazdā: royal gods in a Persian landscape PDF

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Classica et Orientalia Herausgegeben von Reinhold Bichler, Bruno Jacobs, Giovanni B. Lanfranchi, Robert Rollinger, Kai Ruffing und Josef Wiesehöfer Band 16 2017 Harrassowitz Verlag . Wiesbaden Henkelman, CleO.indd Abs12 28.11.2016 16:57:15 Persian Religion in the Achaemenid Period La religion perse...

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Classica et Orientalia Herausgegeben von Reinhold Bichler, Bruno Jacobs, Giovanni B. Lanfranchi, Robert Rollinger, Kai Ruffing und Josef Wiesehöfer Band 16

2017 Harrassowitz Verlag . Wiesbaden

Persian Religion in the Achaemenid Period La religion perse à l’époque achéménide Edited by Wouter F. M. Henkelman and Céline Redard

2017 Harrassowitz Verlag . Wiesbaden

Cover Illustration: Pierre-Henri de Valenciennes (1750–1819), Alexander at the Tomb of Cyrus the Great, 1796, oil on canvas. The Art Institute of Chicago, IL, USA / Restricted gift of Mrs. Harold T. Martin / Bridgeman Images. Publication of this book was supported by a grant of the Collège de France.

Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.dnb.de abrufbar. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de.

For further information about our publishing program consult our website http://www.harrassowitz-verlag.de © Otto Harrassowitz GmbH & Co. KG, Wiesbaden 2017 This work, including all of its parts, is protected by copyright. Any use beyond the limits of copyright law without the permission of the publisher is forbidden and subject to penalty. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. Printed on permanent/durable paper. Printing and binding: Hubert & Co., Göttingen Printed in Germany ISSN 2190-3638 ISBN 978-3-447-10647-4

Contents Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

7

Jean Kellens Les Achéménides entre textes et liturgie avestiques . . . . . . . . . . . . . . . . .

11

Alberto Cantera La liturgie longue en langue avestique dans l’Iran occidental . . . . . . . . .

21

Antonio Panaino Liturgies and Calendars in the Politico-Religious History of Pre-Achaemenian and Achaemenian Iran . . . . . . . . . . . . . . . . . . . . . . . .

69

Jan Tavernier Religious aspects in the Aramaic texts from Bactria . . . . . . . . . . . . . . . . .

97

Salvatore Gaspa State theology and royal ideology of the Neo-Assyrian Empire as a structuring model for the Achaemenid imperial religion . . . . . . . . . 125 Mark B. Garrison Beyond Auramazdā and the Winged Symbol: Imagery of the Divine and Numinous at Persepolis . . . . . . . . . . . . . . . . . . 185 Bruno Jacobs Die ikonographische Angleichung von Gott und König in der achämenidischen Kunst . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 247 Wouter F.M. Henkelman Humban & Auramazdā: royal gods in a Persian landscape . . . . . . . . . . . . 273 Gian Pietro Basello Of Gods and Men in the Persepolis Bronze Plaque . . . . . . . . . . . . . . . . . . . 347 Pierfrancesco Callieri Achaemenid “ritual architecture” vs. “religious architecture”: Relections on the elusive archaeological evidence of the religion of the Achaemenids . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 385 Claude Rapin Sanctuaires sogdiens et cultes avestiques de l’époque de Gava à l’époque hellénistique . . . . . . . . . . . . . . . . . . . . . . . 417 Adriano V. Rossi « … how Median the Medes were » ? État d’une question longuement débattue . . . . . . . . . . . . . . . . . . . . . . . . . . 461

Preface širini nappi ak sunki huttukni The international colloquium on Achaemenid religion, held at the Collège de France on November 17-18, 2013 on the initiative of Jean Kellens, bore the subtitle confrontation des sources. Intended to provoke a fundamental debate on the evidential basis, the call was both timely and appropriate in view of new archaeological and textual sources, not to mention recent progress in the analysis of the Avestan tradition. Nevertheless, the proceedings published hereafter do not so much represent a systematic comparison of corpora of sources, or opposing views as to which of these should have preference, but rather the search for common ground and the development of a synthetic model. The acceptance of a basic tenet – that the Achaemenid Iranian religious landscape was even more diverse than previously assumed – plays no small role in the discussions. Given this background, the editors have opted to baptise the present volume Persian Religion in the Achaemenid Period, hence devoted to the religious beliefs of the Achaemenid Persians and of those with whom they had close cultural ties. The title explicitly deines the volume’s focus as separate from the question of Achaemenid religious policy or that of local religions within the Achaemenid empire. Jean Kellens’ opening contribution sets the stage for studying Achaemenid religion within the wider frame of ancient Iranian religions, in particular with reference to the Avestan tradition. Stressing, not for the irst time, the need to move away from the reductive binary question (‘were the Achaemenids Zoroastrians?’) and from the perception of ancient Zoroastrianism as a creedal faith, he proposes refocusing the debate on ritual behaviour. Alberto Cantera, in his contribution, places the long liturgy at the centre of the debate. He latter ofers a detailed and critical survey of possible elements relating the Achaemenid and Avestan traditions. Both Kellens and Cantera undertake the comparison on the assumption that the Achaemenid form of mazdaism was shaped by its local cultural context. Antonio Panaino’s rich study on the date and especially the impact of calendric reforms similarly recognizes the importance of this setting. It argues for an understanding of the imperial framework as non-incidental to the creation and spread of the new calendar. Though Jan Tavernier ofers a sobering note by calling into question the day names recently identiied by Shaul Shaked in the fourth-century Bactrian Aramaic texts (as well as some purported Zoroastrian names and ritual terms), he simultaneously points

8

Preface

out that the ‘Bēl’ mentioned in the corpus may simply be Bēl, hence evidencing empire-wide cultural contacts and heralding the post-Achaemenid Bactrian pantheon. Even if Bactrian ‘Bēl’ referred to Auramazdā, the substitution of the name would in itself be meaningful, in the same way that the replacement of ‘Auramazdā’ by ‘Bēl’ in the Babylonian display copy of the Bīsotūn inscription is signiicant. Especially the latter would have been diicult without a conception of Auramazdā as a royal god according to a model well-documented in Elam, Babylonia and particularly Assyria. Salvatore Gaspa charts the strong potential of this evidence for understanding Auramazdā’s role in the royal inscriptions. Wouter Henkelman ofers a matching contribution from the perspective of the Persepolis Fortiication archive. New textual evidence reveals that the so-called lan sacriice could be performed for Napiriša, thereby conirming doubts on its (exclusive) connection to Auramazdā. The latter deity has a relatively modest position in terms of frequency or aggregate volume of his sacriices, but does occur in institutional contexts that underline his closeness to the king and role in royal ideology. Mark Garrison’s treatment of the religious landscape of Achaemenid Pārsa, as relected in the glyptic evidence from the same archive, shows a dazzling variety of divine and numinous igures and symbols which, as he concludes, is remarkably in synch with the evidence from the Elamite tablets. Furthermore, what Garrison prudently calls the winged symbol (with or without anthropomorphic igure set into it) forbids a straightforward reading as ‘Auramazdā’. At the same time, Garrison underlines the strong royal associations of the symbol. Bruno Jacobs ofers an alternative but not necessarily contrastive treatment, focussing on the wilful physical similarity of the igure in the winged disk and the Persian king in Achaemenid royal art postdating Bīsotūn. His idea that it portrays Auramazdā as an ancestral or clan deity could help to explain why the deity was, on the one hand, of relatively modest importance in terms of sacriices and, on the other, chosen as royal god and emblem of the empire. The rich cultural pallet that contributed to Achaemenid Persian religion is addressed in four inal contributions. Gian Pietro Basello points to the Elamite gods in the Acropole Archive from Neo-Elamite Susa and to divine elements in the Persepolis Bronze Plaque, hence to religious systems that existed in southwestern Iran just a few generations before the emergence of empire. Pierfrancesco Callieri’s succinct survey of (purported) Achaemenid religious architecture and sacred places refers to the crucial new evidence from the cave sanctuary of Vešnaveh, which suggests long-term continui-

Preface

9

ty of water-related sacriices across a range of cultural boundaries. It also includes a synoptic description (with Alireza Askari Chaverdi) of the site of Tol-e Ājori, where a full-scale copy of the Babylonian Ištar Gate is currently being excavated: perhaps not a religious building in narrow sense, the structure with its bull and mušḫuššu friezes is certainly a reminder of Achaemenid perceptivity to Mesopotamian tradition and potentially an indicator of royal ritual inspired by Babylonian models. The volume’s penultimate contribution, by Claude Rapin, surveys the archaeological evidence from Achaemenid Sogdian sites. The platforms of Koktepe and the temples of Sangir Tepe and Kindyk Tepe, Rapin argues, belong to a mazdaic tradition that was instrumental in uniting various tribal groups. It is as yet unclear how this relates to Achaemenid heartland religion, though the hypothesised role of Auramazdā as ancestral deity (Jacobs) may be recalled here. At any rate, the dual use of open-air sanctuaries and built temples also existed in Pārsa, undoubtedly as a function of the complex of underlying traditions (Henkelman, Callieri, Garrison). From this perspective, it cannot surprise that Adriano Rossi, in a contribution on cultural diversity among the ‘Medes’, ends by pointing out the simultaneous occurrence of natural and built cultic environments. Publication of this volume has met with a number of diiculties, all of which we overcame by the grace of Auramazdā, by the generous support of the Collège de France, by the intercession of Jean Kellens and Bruno Jacobs, and by the eforts of our copy-editor, Marius König; to all we extend our warmest gratitude. Paris, November 2016, WH and CR

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Humban & Auramazdā

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150 (l. as) offerings for the gods, Amraš the makušUHFHLYHGIRUDlanVDFUL fice [for] Napiriša.    ODV RIIHULQJVditto (i.e. for the gods), Miba[…]ka the šatinUHFHLYHG 30 for (the) Mišebaka, 30 for the sacred Mountain Parmabba(na).    O6X]]DUHFHLYHG>[[@ZRUNHUVWRWKHPKHJDYHLWDVUDWLRQVIRU >PRQWKV@  ZRPDQ  O  ZRPHQ  HDFK  O  ZRPHQ  HDFK  O >[[@ ZRPDQHQ OZRPDQ OZRPHQ OZRPHQ O >[[@ ZRPDQHQ OZRPHQ OWKHUHLVDWRWDO"RIO>RIEDUOH\"@SHU PRQWK    O 7DUNDZLš, the clay tablet ‹DXGLWRU UHFHLYHG› WKHUHZLWK KH IHG  IH PDOHkurtaš    324 (l. a man) named Barduma received. 4 ‘horses of the road’ each PRQWKO\FRQVXPHGOLHGXULQJPRQWKV    O ZHUHVWRUHGDV VHHG /RZHGJH

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