By Fereshteh Davaran
Regardless of adjustments in sovereignty and in non secular concept, definite points of Iranian tradition and id have continued considering the fact that antiquity. Drawing on an exploration of historical past, faith and literature to outline Iranian cultural id and hyperlink the Persian prior with newer cultural and political phenomena, this book examines the heritage of Iran from its old roots to the Islamic interval, paying specific awareness to pre-Islamic Persian religions and their impact upon later Muslim practices and precepts in Iran. obtainable English translations of the pre-Islamic Andarz (Advice) literature and of the Adab (Counsel) style of the Islamic period illustrate the convergence of faith and literature in Iranian tradition and the way the explicitly spiritual Adab texts have been a great deal motivated and formed via the Andarz assets. in the context of this old fabric, and particularly the pre-Islamic spiritual fabric, the writer highlights its literary and moral implications on post-Islamic Iranian id. Exploring the hyperlink among a constant pre-Islamic Iranian id and a special post-Islamic one, this e-book should be of curiosity to scholars of Iranian reports, heart japanese experiences and spiritual stories, in addition to a person wishing to benefit extra approximately Persian heritage and tradition.
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Additional resources for Continuity in Iranian Identity: Resilience of a Cultural Heritage (Iranian Studies)
28 Although they were ethnically Macedonian, the Seleucids had no base of power in Macedonia itself, nor did they represent all expatriate Macedonians. Thus the Seleucid dynasty did not constitute a true colonial power in itself, nor were its rulers the regional instruments – as the Achaemenid satraps had been – of a greater colonial power. As the Seleucids 34 Middle Iranians saw it, they had been granted power not by the grace of the gods, but rather by the right of the spear. Indeed, Seleucid rulers seem to have trusted only a very few generals and ministers and were in turn trusted by few others.
The Achaemenids situated themselves at Susa and later at Babylon, as well as at the royal cities of Persia. Thus, there was no speciﬁc centre of power, and court documents were written in many different ancient languages, including Old Persian, Elamite, Babylonian, Akkadian, Egyptian, Bactrian and Aramaic. This profusion of languages constitutes a major obstacle to the advancement of Iranian studies; P. 134 The scarcity of Iranian narrative weakens the Iranian historical voice and point of view.
To the Achaemenid Empire “with its huge extent and enormous resources,” on the other hand, Xerxes’ defeat to the Greek navy at Salamis merely “had the character of a minor setback along the periphery of its realm. ”124 Therefore, although the two extreme versions seem to be tendentious and subjective, it is the Greek version that held sway in Western culture and, for that matter, even in later Iranian historiography. In a well-known modern history written by H. ”125 The history of the later Achaemenids was depicted by the Greeks as one marked by a steady imperial decline after the abortive campaign of Xerxes’ forces at Salamis and Plataea.