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Volume 12 (1969)
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Volume 12, Issue 3-4
Displaying 1-12 of 12 articles from this issue
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Eiichi Imoto1969 Volume 12 Issue 3-4 Pages 1-22,220
Published: 1969
Released on J-STAGE: March 12, 2010
JOURNAL FREE ACCESSThe four-eyed dog is found in the Yama cycle of the Rig Veda, where two four-eyed dogs lead the dead to the fathers in heaven. In the Avestan Videvdat, however, a white dog, spotted with yellow on the ears, plays an important role in the funeral rites, and among the modern Parsees it appears at the Sag-did ceremonies again.
Ethnography supports the dog and spottedness symbolism in the wide territorial extent and requires some correction of views which, for example, the late Rev. M. Modi has expounded.
Originally the two dogs represented the death and the rebirth, which later have been incorporated in one dog with spotted colour and four eyes.
The writer also interprets, against Prof. P. Thieme, Rig Vedic çvagbnin- as one who playing dice at the rite of passage gains two aces, a deuce-ace, and sacrifices the four-eyed dog in order to become sacred, renovate oneself and get rebirth.View full abstractDownload PDF (1583K) -
Susumu Sato1969 Volume 12 Issue 3-4 Pages 23-42,221
Published: 1969
Released on J-STAGE: March 12, 2010
JOURNAL FREE ACCESSFrom the Avestan passages (cf. Yt. V 22; X 18; X 145), we may infer that dahyu is the basic unit of any ancient Iranian polity. OP. dahyu is likewise the composing or administrative unit of the Persian empire, judging from (1) a Persian royal title “King of dahyus”, (2) such a phrase as “the dahyus which…were my subjects, bore tribute to me” (DB I 18-19), and (3) that certain dahyus had their satrap (DB III 14; 56). Dahyu denotes both “satrapeia” and “tributary”, as the dahyu-lists in the OP. inscrip-tions show apparently.
According to Herodotus, III 89 ff., Darius set up 20 satrapeiai at the beginning of his reign, and then fixed the amount of a tax to each of 20 nomoi. Herodotus seems to have identified 20 satrapeiai with 20 nomoi, and so most of modern scholars. But Persia was a satrapeia, though tax-free and not a nomos. The administrative reorganization and the taxation reform must have occurred not simultaneously but successively, and Sind must have been annexed as the 21st satrapeia and the 20th nomos between or immediately after the two measures Darius took.View full abstractDownload PDF (1396K) -
A Study of Greek Inscription OGIS 233Hozumi Tanaka1969 Volume 12 Issue 3-4 Pages 43-56,222
Published: 1969
Released on J-STAGE: March 12, 2010
JOURNAL FREE ACCESSWe cannot discuss the meaning of Hellenism in the eastern Hellenistic world without considering the activity of the Greek city. In pursuing this subject, we must consider how the Greek colonies built by the early kings of the Seleucids changed into real cities; but we cannot say which of the colonies were originally military and which were civil settlements. Many of them, of course, developed under the impetus of the expansion of the Hellenistic economic sphere. And we understand also that they were recognized as Greek cities by Antiochus III in connection with the general political situation both within and without the Seleucid realm. But material for the study of the Greek city in the east is imperfect. Therefore I re-examine the letter sent to Magnesia on the Maeander from Antioch in Persis (OGIS 233), the import of which is related to the festival of Artemis Leucophryene at Magnesia; the letter includes many problems: the relations of the Greek city in the east to the kings of the Seleucids and the Greek city on the western coast of Asia Minor, and the mutual connections between the Greek cities in the east. In this article I try to examine especially the extent and nature of Hellenism in the east.View full abstractDownload PDF (1119K) -
Gikyo Ito1969 Volume 12 Issue 3-4 Pages 57-85,223
Published: 1969
Released on J-STAGE: March 12, 2010
JOURNAL FREE ACCESSDuring the late, and especially the post-Sasanian times, many hardships and difficulties encountered the Iranian people. One of their common concerns must have been to know the coming fate and destiny of their own. To this request seemed to comply various texts prophetic or apocalyptic which won popularities among many Zoroastrians. These texts usually deal with the last Innovation by Sosans (Sosyans), the expectation of which, as “Hope”, played an important rôle among the Mazdayasnians. The works or activities of the Innovator wered dwelt upon in the Spend Nask not extent, but the Nask's contents given in the Denkard are not sufficient for us to derive detailed informations. In order to attain a comprehensive idea of what events or vicissitudes are to take place in the eschatological work, we must collect and collate as many concerned descriptions as possible dispersed in various Pahlavi scriptures. As a travail d'approche, here is a tentative and provisional arrangement logically and chronologically ordered of he important data found in the Pahlavi Rivayat ed. by H. S. Nyberg: A Manual of Pahlavi I, Wiesbaden 1964, p. 99, 1. 9- p. 105, 1. 3 and the Bundahisn ed. by Ervad T. D. Anklesaria, Bombay 1908, p. 219, 1. 14- p. 228, 1. 5. The Arrangement, however, lies only for further rearrangement or addition in the light of another texts not treated here.View full abstractDownload PDF (2136K) -
Sadaomi Sugimura1969 Volume 12 Issue 3-4 Pages 87-120,224
Published: 1969
Released on J-STAGE: March 12, 2010
JOURNAL FREE ACCESSSince 614, when the Holy Cross in Jerusalem fell into the Persian hand, the time was getting ripe for taking back it, and was strengthening the spiritual unity of the Roman Empire with the doctrine which was proposed by Sergios.
The Roman Emperor Heracleios (610-641) went on an expedition into the Persian territory from 622 to 629, and took back the Holy Cross. In the Christian world, before the expedition, the Monophysist in Syria and Egypt opposed the proporsal of Sergios, but during the expedition they changed to agreed to it, and the Pope Honorius I (625-638) recognized the Monotheletism.
We can point out that the Persian Expedition of Heracleios went a long way toward strengthenning the unity of the Empire in the early part of the seventh century.View full abstractDownload PDF (2562K) -
Tsuneo Kuroyanagi1969 Volume 12 Issue 3-4 Pages 121-135,225
Published: 1969
Released on J-STAGE: March 12, 2010
JOURNAL FREE ACCESSNizami who lived in Ganja in the twelfth century is a famous Persian poet, whose masterpiece, the five Mathnavis, is known as Khamseh or Panj Ganj which means Quintet or Five Treasures. He is regarded as the greatest poet in the genre of the romantic epics of the Persian literature.
His first epic Makhzan al-Asrar is a mystical poem which was composed in emulation of Sanai's Hadiqat al-Haqiqa. But he did not continue on this ascetic path, but he began to compose a romantic epic, because in the words of J. Rypka, a fundamental turning-point occurred in his life—he experienced true love, its ecstacy and also, within a short time, its sorrow.
His second epic is Khusrau u Shirin, which is based on the famous love-story of the Sasanian emperor and his beloved Shirin. The subject of the third epic Laila u Majnun is not taken from ancient Persian history but from ancient Arabian world. This love-story is indeed similar to that of Romeo and Juliet and the theme of this epic has been very popular in Arabic, Persian and Turkish literatures.
The fourth epic is Haft-Paikar which consists of the Persian stories belonging to the Sasanian period, especially to the reign of Bahram Gur and his seven beautiful queens. His last epic is Iskandar-Nameh which consists of Sharaf-Nameh and Iqbal-Nameh. The last poem is inferior to other epics, because it was written in his old age.
Nizami's fame depends not only on five independent subjects but also on five different metre she used for his poems.View full abstractDownload PDF (1002K) -
[in Japanese]1969 Volume 12 Issue 3-4 Pages 135-136
Published: 1969
Released on J-STAGE: March 12, 2010
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Takeshi Katsufuji1969 Volume 12 Issue 3-4 Pages 137-148,227
Published: 1969
Released on J-STAGE: March 12, 2010
JOURNAL FREE ACCESSOf the Mongol army headed by Chingis Khan which overran the most part of Asia and a part of Europe in the early 13th century, only the terrible and barbarous characters have been emphasized by the historians both European and Asian.
From the other point of view, it may be said that the conquests brought about the unity and security throughout the Eurasian continent and enabled the intercourse between the East and the West.
For the completion and consolidation of the first Mongol conquests, Manku Khan, a grandson of Chingis Khan, dispatched his brothers Kubilai and Hulagu to China and Iran respectively.
Hulagu started his expedition in 1253. His army advanced at a leisurely pace and was entertained by the Mongol viceroys. At Samarqand he was visited by Masud Beg and in Khorasan he was lodged in a huge tent which Amir Arghun had constructed.
Ata Malek Juwaini, a Persian historian, was in the service of Arghun as secretary, and witnessed the extinction of the heretic Ismaili sect by the Hulagu's army.View full abstractDownload PDF (868K) -
Yuzo Nagata1969 Volume 12 Issue 3-4 Pages 149-168,228
Published: 1969
Released on J-STAGE: March 12, 2010
JOURNAL FREE ACCESSAmong the principal subjects of interest in 18th-19th century Ottoman history is the political influence exerted on the reform policies of the central government by the local notables known as A'yân and Derebeyi.
While Mahmud II came to the throne, they, the local notables, at that time had divided and ruled even Anatolia and the Balkan area, vital parts of the empire.
So this time I have studied their political activities after the Russo-Turkish war of 1768-1774, with stress on the “Nizâm-i Cedîd” of Selim III and on the “Sened-i Ittifak” of 1808, and then referred to the policy of Mahmud II for subjugation of the local notables.View full abstractDownload PDF (1507K) -
San-eki Nakaoka1969 Volume 12 Issue 3-4 Pages 169-190,229
Published: 1969
Released on J-STAGE: March 12, 2010
JOURNAL FREE ACCESSIn this paper, we are aiming at constructing a theoretical framework appropriate for an analysis of the economic history of the 19th century Egypt. The subject has been that of much controversy, for it has been argued, sometimes in the context of social and economic change and sometimes in the context of international relations and internal development, without making clear distinction among those factors.
Dr. E. R. J. Owen's work (Cotton and the Egyptian Economy, 1820-1914, Oxford University Press, 1969) will be fairly appreciated among the recent publications concerning this subject, for his saying that Egypt's export-oriented economy was not created as “a foreign-dominated enclave isolated culturally, and often geographically, from the rest of the economy”, but as a result of “Egypt's rapid incorporation within the European economy”, although he remains still implicit in his idea of the incorporated economy and its relation to the rise and decline of the Pax Britanica.
Taking into consideration Dr. Anouar Abdel-Malek's concept of the retarded type of capitalism in Egypt oriented by the overwelming interest of zawât and village shaykh, an appropriate framework would be composed of the following four facets. First, changes in the village and urban communities; second, the social framework of economic development; third, the pattern of industrial structure standing on the retarded social relations; changes of the international economy and its influence over the local Egyptian economy.View full abstractDownload PDF (1598K) -
[in Japanese]1969 Volume 12 Issue 3-4 Pages 190
Published: 1969
Released on J-STAGE: March 12, 2010
JOURNAL FREE ACCESSDownload PDF (82K) -
Kan Kagaya1969 Volume 12 Issue 3-4 Pages 191-205,231
Published: 1969
Released on J-STAGE: March 12, 2010
JOURNAL FREE ACCESSImamzadah is a charismatic descendant of one of the Twelve Imams, then it came to mean a cult-site of the deceased Imamzadah. In modern Iran, it is usually understood in the latter sense, We may say that it is a miniature construction of those sacred tombs of Imams.
The cult-site is believed as full of magico-religious power (barakah), radiating from the relics of Imamzadah, which posess healing power. The cult consists generally of donation (nadhr) of candles by a supplicant (ahl-hajat) praying for immediate personal ends (du'a).
The practice of the cult could permeate thoroughly in almost every little society, based on their self-identity with Imam, presumably on the principle of faction-making within Muslim society. At the same time, sociologically, it has integrated the little society.
The author maintains that we can not understand the whole range of religious attitudes of Muslims without making a survey of this practice.
In the end, he stresses the immediate need of a systematic field survey of this cult.View full abstractDownload PDF (1074K)
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