Ancient Zoroastrian Temple discovered in Northern Turkey

The News report Ancient Persian temple discovered in northern Turkey could rewrite Religious History” was originally provided on November 6, 2017 by the Daily Sabah News outlet based in Istanbul, Turkey. The text of the Daily Sabah report has been reproduced below with a number of edits. Included in the text below are also translated portions of the Turkish language Ana Haber Gazete News outlet. Kindly note that excepting one photo, all other images and captions do not appear in the original Daily Sabah report.

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Archaeologists have uncovered an ancient Persian temple from the fifth century B.C. in Turkey’s northern Amasya province that could rewrite the history of the region. Istanbul University Archaeology Professor Şevket Dönmez has noted that the discoveries at the ancient Persian Oluz Höyük settlement in Toklucak village have the potential to change long-held notions of religion and culture in Anatolia.

Artifacts uncovered at the ancient Persian Oluz Höyük settlement in Toklucak village, Amasya province, Turkey (Daily Sabah & AA Photo).

As noted by Dönmez during a press conference regarding his excavations at Amasya (as cited/translated from the Turkish language Ana Haber News outlet):

“The excavations proceeded to explore the Persian (Achaemenid) time period (c. 425-300 BCE) at Asmaya… Oluz tumulus, where cella with sacred fire burned, living quarters, stone pavilions, and potholes where unusable temple goods were buried were discovered … the history of Anatolian religion now has to be revised … Portable fire burning vessels (fire) and skulls used in the temples were destroyed in the course of Alexander the Great’s Asian campaign (300 BCE). Shovels and pots pointing to Haoma (holy drink) were discovered. It is the first time that the ruins of Oluz mound, which reflects the formation and development periods of the Zoroastrian religion which are understood to have come to Anatolia with the Medes and the Persians. these finds are notably unique as he richness of these finds have yet to be found in Iran itself which is the Zoroastrian religion‘s  geographical source.”

 Professor Şevket Dönmez of Istanbul University presents his findings at Asmaya, Turkey in a news conference followed by questions by Turkish academics and reporters (Source: Ana Haber). Note the Zoroastrian artifacts also on display at the lower right of the photo.

In 11 seasons of excavations, the team uncovered thousands of artifacts, as well as temple structure. In respone to questions by the Anadolu news agency Dönmez noted:

“In this settlement from the fifth century B.C., we discovered a temple complex which is related to a fire culture, more precisely to the early Zoroastrian religion, or to the very original religious life of Anatolian people … They built a massive religion system here [Asmaya]… No 2,500-year-old artifacts have been found in Iran, yet they appeared in Anatolia. [With this discovery] Anatolia has entered the sacred geography of today’s Zoroastrians” 

Zoroastrianism, one of the world’s oldest extant religions, is believed to have originated from the prophet Zoroaster in present-day Iran. The discovery of a temple for fire worship suggests the religion may also have had roots in Anatolia, as well.

Professor Şevket Dönmez of Istanbul University provides the architectural layout of the Zoroastrian temple that he and his archaeological team have excavated at Asmaya (Source: Ana Haber),

Describing the temple, Dönmez said it includes a holy room for burning fires and other stone-paved areas with many goods used in worship practices. Dönmez also said Oluz Höyük is the only known Persian settlement in the region.

Excavations at Oluz Höyük started in 2007, after the site was first discovered during surface research near Tokluca village in 1999.

Dönmez and his team plan to continue research work at the site, possibly working on restoring the temple area in the future.

Remains of ancient Zoroastrian urns at Gonnur Tappeh which were once filled with the sacred drink known as “Soma/Haoma” (Source: Balkh and Shambhala). Gonnur Tappeh is situated  at approximately  sixty kilometers north of Mary in modern-day Turkmenistan.

Sassanian Loom discovered in Northern Iraq

The article below “Sassanian loom discovered in Northern Iraq” was published by Goethe University (November 6, 2017), the The Science Newsline Archaeology & Anthropology (November 6, 2017) and the World Cultural Heritage Voices (November 8, 2017).

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A team of Frankfurt-based archaeologists has returned from the Iraqi-Kurdish province of Sulaymaniyah with new findings. The discovery of a loom from the 5th to 6th century AD in particular caused a stir.

The group of Near Eastern archaeology undergraduates and doctoral students headed by Prof. Dirk Wicke of the Institute of Archaeology at Goethe University were in Northern Iraq for a total of six weeks. It was the second excavation campaign undertaken by the Frankfurt archaeologist to the approximately three-hectare site of Gird-î Qalrakh on the Shahrizor plain, where ruins from the Sassanian and Neo-Assyrian period had previously been uncovered. The region is still largely unexplored and has only gradually opened up for archaeological research since the fall of Saddam Hussein.

A view of the Sassanian site explored in northern Iraq (Source: World Cultural Heritage Voices).

The objective of the excavations on the top and slope sections of the settlement hill, some 26 meters high, was to provide as complete a sequence as possible for the region’s ceramic history. Understanding the progression in ceramics has long been a goal of research undertaken on the Shahrizor plain, a border plain of Mesopotamia with links to the ancient cultural regions of both Southern Iraq and Western Iran. These new insights will make it easier to categorize other archaeological finds chronologically. The excavation site is ideal for establishing the progression of ceramics, according to archaeology professor Dirk Wicke:

It is a small site but it features a relatively tall hill in which we have found a complete sequence of ceramic shards. It seems likely that the hill was continuously inhabited from the early 3rd millennium BC through to the Islamic period.”

Aerial view of the site from the south showing the excavation areas on the summit and south-western slope as well as the small test pit on the south-eastern slope (Photo: Philipp Serba & Goethe University).

However, the archaeologists had not expected to find a Sassanian loom (ca. 4th-6th century AD), whose burnt remnants, and clay loom weights in particular, were found and documented in-situ. In addition to the charred remains, there were numerous seals, probably from rolls of fabric, which indicate that large-scale textile production took place at the site. From the neo-Assyrian period (ca. 9th-7th century BC), by contrast, a solid, stone-built, terraced wall was discovered, which points to major construction work having taken place at the site. It is possible that the ancient settlement was refortified and continued to be used in the early 1st millennium BC.

Shireen T. Hunter: The New Geopolitics of the South Caucasus

Readers are introduced to the following comprehensive textbook edited by Dr. Shireen T. Hunter pertaining to the Southern Caucasus:

The New Geopolitics of the South Caucasus: Prospects for Regional Cooperation and Conflict Resolution

 

Publisher: Lexington Books

Series: Contemporary Central Asia: Societies, Politics, and Cultures

Hardcover: 304 pages

Release Date: September 22, 2017

ISBN-10: 1498564968

ISBN-13: 978-1498564960

Order textbook through Amazon.com or Lexington Books

The above volume features an impressive array of scholars and experts: Bulent Aras, Richard Giragosian, Mohammad Homayounvash, Shireen T. Hunter (also editor of the textbook), Richard Kauzlarich, Eldar Mamedov, Sergey Markedonov, Mohaiddin Mesbahi, Nona Mikhelidze, Ghia Nodia.

This textbook, which is essentially a collection of examinations of the three South Caucasian states’ economic, social and political evolution since their independence in 1991, is remarkable in its depth and breadth of examination of the geopolitical processes in the Southern Caucasus.

Shireen T. Hunter is a research professor in the Edmund A. Walsh School of Foreign Service at Georgetown University. History , Culture and Politics of Iran and the Persian Gulf, Central Asia and the Caucasus, Culture and Politics of Sh’iism, Islam and Politics, Muslim Communities in Europe and Russia, Theory of International Relations, Foreign Policy Analysis, Religion and International Affairs. For a comprehensive overview of Dr. Hunter’s expertise and publications see her profile at Georgetown University’s Walsh School of Foreign Service …

The textbook assesses the successes and failures of the Southern Caucasian states in their economic, social and political domains, especially their attempts at construction wholly new national identities and value systems in the endeavor at replacing Soviet-era cultural constructs. Readers are also encouraged (as a preamble to reading the book) to read the following report submitted by Dr. Shireen Hunter in a conference sponsored by the Carnegie Corporation of New York, held at the Center for Muslim-Christian Understanding in Georgetown University’s School of Foreign Service on October 28, 2016:

Shahram Akbarzadeh (Deakin University) provides the following assessment of Dr. Hunter’s text:

Shireen T. Hunter has brought together a truly international team of experts to examine the complex geopolitics of the South Caucasus. The breadth and depth of analysis of key questions such as state-building, democracy, and the US–Russian rivalry present the reader with a rich and textured account of the region. This volume is a tour de force on the interplay of global and regional dynamics that have made the geopolitics of the South Caucasus a continuing source of challenges and opportunities.”

Map of Iran in 1805 before the invasions of Czarist Russia. Note the Caucasus, north of Iran and along the eastern Caspian littoral, which was Iranian territory. Note that the above map is one of many archival and cartographic sources demonstrating that there has been no “Greater Azerbaijan”  allegedly “divided” between Qajar Iran and Tsarist Russia. Russia invaded Iran and forced her to cede the Caucasus.  Iran also lost important eastern territories such as Herat, which broke away with British support (Source: CAIS).

The textbook clearly expostulates the complex interaction of domestic factors with international pressures and how these have impacted upon the new states. There is an exhaustive examination of regional forces neighboring the Southern Caucasus as well as international geopolitical forces (political, economic, etc.), especially with respect how the (often) divergent aims of these players (regional and international) are affecting the development trajectory of these states. The textbook also provides a comprehensive analysis for how the Southern Caucasian states can engage in resolving conflicts and to engage in constructive cooperation.

Greetings across the Araxes: Iranian Azeris greet the citizens of the ROA or Republic of Azerbaijan (known as Arran and the Khanates until 1918) in 1990. Interestingly many Western news reports at the time noted how many of the ROA were demanding re-unification with Iran, an ancient state with strong cultural and historical influences in the southern Caucasus.

Ronald Grigor (Suny, University of Michigan):

Shireen T. Hunter, herself an expert in Caucasian and Central Asian affairs, has gathered an exceptional team of specialists on the local histories, recent experiences, and geopolitics affecting the three South Caucasian republics—Armenia, Azerbaijan, and Georgia. Geography may be destiny, but surviving and thriving in an area contested for centuries by Iran, Russia, and Turkey requires both diplomatic and political skills as well as good luck. In essays written with deep local knowledge and exceptional clarity, leading specialists guide the reader through the intricacies and complexities of the region. If you want to understand the past, present, and future of the South Caucasian peoples, this is the book with which to begin.”

Leon Trotsky (1879-1940) one of the ideological founders of the former Soviet Union. Trotsky who was finally deported from Russia in 1929, was highly critical of Joseph Stalin’s falsification of history to suit political purposes, a process which he characterized as “Stalin’s School of Falsification”. One of the results of “Stalin’s History School” was the rewriting of Iran’s cultural, linguistic and historical legacy in the Caucasus. As noted by Dr. Nazrin Mehdiyova (herself originating from the Republic of Azerbaijan) has noted thatAs a result [of Soviet manipulation of history], the myth [of a Greater Azerbaijan] became deeply ingrained in the population [of the Republic of Azerbaijan] …” (Mehdiyova, 2003, p.280; “Azerbaijan and its foreign policy dilemma”, Asian Affairs, 34, pages 271-285). To be clear: history books were actually falsified and re-written by the Soviet Union in large part to (literally) erase the legacy of Iranian history, culture and the Persian language in the Caucasus. The Soviets also invented terms such as “Persian chauvinism” and “pan-Iranism” and used these against any scholars daring to question the Soviet Union’s manufacturing of history. Unfortunately, despite Trotsky’s warnings, Soviet-era propaganda narratives are being promoted by various Western venues at present.  Trotsky paid a high price for questioning Stalin’s methods: he was finally brutally murdered by Stalin’s Soviet agents in Mexico on August 20, 1940.

John Evans (former US ambassador to Armenia):

This study puts today’s volatile South Caucasus in its proper historical and geopolitical context. Readers new to the subject will become conversant with the main issues; old hands will find much to ponder and discuss. Shireen T. Hunter’s own unique perspective is especially valuable.”

Remains of an “Atash-kade” (Zoroastrian fire-temple) undergoing repairs in Georgia. The cultural ties between Iran and the Caucasus  stretch back for thousands of years (Picture courtesy of Dr. David Khoupenia with caption from Kaveh Farrokh’s lectures at the University of British Columbia’s Continuing Studies Division – also presented at Stanford University’s WAIS 2006 Critical World Problems Conference Presentations on July 30-31, 2006).

Finally readers are also encouraged to read the following selection of recent articles by Dr. Shireen T. Hunter:

Scythians: Warriors of Ancient Siberia

The article below is the Introduction section of the textbook “Warriors of Ancient Siberia” (edited by St John Simpson of the British Museum and Svetlana Pankova of the State Hermitage Museum) written for the BP Exhibition organized with the State Hermitage Museum, St Petersburg, Russia, the British Museum and Thames & Hudson. The Introduction is also available for download at Academia.edu … For more information on this book consult: Amazon.com and Thames & Hudson.

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The Scythian nomads controlled a vast area stretching from the edge of northern China to the northern Black Sea region. Originating in southern Siberia, they dominated the Eurasian steppe for centuries until they were displaced by other Eurasian nomad tribes at the beginning of the second century bc. Although the Greeks referred to them as ‘barbarians’, this term was applied to all non-Greeks, and the nomads developed a rich material culture with a strong visual language involving fierce contorted animal designs known as ‘Animal Style’ art. This is found on the decorated ends of torcs, bangles and dagger pommels, gold and bronze belt buckles, saddle covers and even body tattoos. The Scythians were skilled at working metals and softer materials such as bone, horn and wood, which were sometimes highlighted with paint, appliqués or colourful sheet-metal overlays; this allowed sparing use of precious metal yet the appearance was spectacularly like solid metal. As pastoral nomads they kept large herds and had plentiful supplies of leather, wool and hair, which not only provided the basis for clothing and soft furnishings but were also easily traded resources in constant demand from their sedentary neighbours. There was regular contact with these: the fifth-century bc historian Herodotus met Scythians in Greek colonies on the northern Black Sea coast; Greek and Assyrian histories record that they fought their way into Anatolia; and they proved a constant threat to the Achaemenid Persian Empire on its eastern frontier in Central Asia. These contacts, whether through conflict, trade or marriage, explain why Achaemenid silver, gold and even carpets ended up in nomad tombs, how Scythian-related goldwork forms part of the Oxus Treasure found near the river Amu darya (Oxus) in its eastern province of Bactria, and why many design motifs are shared by both the Scythian and Achaemenid worlds.

Ancient authors described these peoples where they encountered them at the fringes, but one of the regions where this early nomadic lifestyle first developed was Tuva (fig. 1), at the junction of the Siberian taiga and the Altai-Sayan mountains. It is here that the earliest manifestations of the so-called ‘Scythian triad’ of weapons, horse harness and Animal Style art emerges in the ninth and eighth centuries bc, and archaeological excavations at Arzhan reveal burials of elite individuals interred with their wives or concubines, attendants, and horses. This area is at the heart of southern Siberia and connected by a continuous corridor of grassy pasture to northern China and the Black Sea region. This biome (ecological area) is wider than the vast empire of the Achaemenids, which united the Near East between the sixth and fourth centuries bc, and the Scythians outlasted them, as they had their Late Assyrian and Median predecessors. The Scythians were finally overwhelmed and dissipated by later tribal groups. Roman and Byzantine authors continued to refer to their nomad successors in the Black Sea region and Central Asia as Scythians, but the cultures were changing, and Iranian was replaced by Turkic languages. China was now the dominant political power and there were stronger links with that culture than previously. Deep in the resource-rich but isolated Minusinsk basin, the so-called Tashtyk culture developed during the early centuries ad; this is the focus of the conclusion to the exhibition.

The story behind the objects presented here begins with chance finds made deep in southern Siberia during the eighteenth century. The Russian conquest of Siberia had begun in 1581/82 during the reign of Ivan IV, ‘the Terrible’ (1530–1584), with the defeat of the Tatar khan, Khimchum, by the Cossack commander Yermak. The numerous local tribes were required to pay heavy tribute in furs, a process known as the yassak.

Fig. 1: Landscape view showing Scythian burial mounds in Tuva, southern Siberia.

Tsar Peter I, ‘the Great’ (1672–1725), began sending scientific expeditions to the region; it was during one of these that the strait separating Siberia from Alaska was discovered in 1728 and named after its finder, Vitus Bering (1681–1741). The exploration of Siberia was marked by amazing antiquarian discoveries as large burial mounds (kurgans) attracted the attention of engineers and grave robbers (bugrovshchiki). News of the discovery of fantastic gold ornaments in completely unfamiliar styles soon reached St Petersburg as a collection formed by one Demidov was presented to Peter in 1715. The Tsar issued an edict that any such finds, especially those ‘that are very old and uncommon’, should be sent to St Petersburg, and ordered that drawings be made ‘of everything that is found’. After his death they were transferred to the Kunstkamera (‘Cabinet of Curiosities’), which he had founded in 1714, the first museum in the country. In 1690 the Dutchman Nicolaas Witsen published the first map of Siberia, and two years later the first edition of his account entitled Noord en Oost Tartarye. In the same year one Andrei Lyzlov, said to be either a priest from Smolensk or a courtier from Moscow, wrote an account entitled History of the Scythians, and there was considerable academic interest in Russia into how these finds connected with the ancestral origins of the Slavs and other peoples, and therefore with the early formation of Russia itself (fig. 2).

Fig.2: Frontispiece of the History of the Scythians by A. Lyzlov. London Library.

During the second half of the eighteenth century, in the reign of Catherine II, ‘the Great’ (1729–1796), Russia occupied the northern coast of the Black Sea from the mouth of the river Dniester to the area around Kuban, and achieved its aim of obtaining a warm-water port with access to the Mediterranean (fig. 3).

Fig.3: Print showing the advance of Russia towards the Black Sea during the reign of Catherine II.
Simon François Ravenet I after Nicholas Blakey, 1753 (H. 22.4, W. 17.1 cm, British Museum, London, 1978, U.1663).

As part of its so-called Greek Project – according to which Russia intended to oust the Turks from Europe and as self-styled heirs of the Byzantine Empire found an Empire of Constantinople – cities were given Greek names. In 1787 Catherine visited the area, and antiquarian travellers began to record sites and note the presence of ancient Greek inscriptions. The first kurgan was excavated in 1763 by General Alexey Melgunov (1722–1788), the governor of the Novorossiisk province. It was found to be a seventh- century bc Scythian tomb and proved accounts that the Scythians were active in this region from this early date. Within a year Herodotus’ Histories were translated into Russian for the first time, and a copy of a gold scabbard found by Melgunov was presented to the British Museum (fig. 4).

Fig.4: The Scythian gold scabbard known as the Melgunov scabbard. Seventh century BC (L. 60 cm, State Hermitage Museum, St Petersburg, Dn 1763 1-19, 20).

Other generals excavated a burial mound near the Black Sea port of Phanagoria, and initiated excavations at Olbia and Kerch at the eastern end of the Crimean peninsula. In 1830 a large kurgan at Kul’ Oba, near Kerch, began to be quarried for construction. Excavations immediately followed under the direction of Paul Du Brux, a French antiquarian who owned a private museum and was the chief customs officer in Kerch, and Ivan Stempkovsky, the governor of Kerch. An intact stone tomb measuring 20 sq. m was found to contain the bodies of what are believed to be a Scythian king and queen with numerous gold objects, a groom with a horse, armour, cauldrons, amphorae and drinking vessels. These objects were immediately acquired by the Imperial Hermitage and formed the beginning of the museum’s archaeological collection. On 3 June 1837 an imperial decree stated that the Ministry of Internal Affairs be informed with ‘the appropriate accuracy and detail’ of all architectural finds, and the minister of internal affairs, Count Lev Perovsky, directed the first excavations of royal Scythian burial mounds in this region during the early 1850s. Further excavations, mainly on the Kerch and Taman peninsulas, were generously funded by the Ministry of the Imperial Court, and the finds inspired arts and crafts (fig. 5) and even the interior decor of the New Hermitage, which was intended as a museum and completed in 1851. The collection from the Kunstkamera was transferred to the Hermitage, where it was, and still is, known as ‘Peter I’s Siberian Collection’. In 1854 an album was published containing the most important finds and an Archaeological Commission was founded in 1859 with the following remit:

(1) the search for antiquities, primarily those relating to Russian history and the life of the peoples who once inhabited the territory that is now occupied by Russia; (2) the collection of information on national and other antiquities located within the state; (3) the scientific study and evaluation of the antiquities discovered.1

Fig.5: A gold Scythian bracelet found in 1869 in the fourth-century bc burial mound of Temir-Gora, near Kerch in the northern Black Sea region. Bracelets like this inspired Russian jewelers to make and exhibit copies, and these were copied again by continental European and English firms (State Hermitage Museum, St Petersburg, TG-6).

Royal burial mounds and major sites continued to be the focus in the northern Black Sea region, and large numbers were explored (figs 6–7). The 20-m-high Alexandropol burial mound (also known as the Meadow Grave) was the first to be completely excavated, though most of the finds were lost during bombing in 1941. Other mounds were excavated between 1859 and 1863 by the historian Ivan Zabelin (1820–1908), including the Great Twin Barrow on the Taman peninsula and the famous burial mound of Chertomlyk. The latter stood 20 m high and up to 120 m across, with a massive outer stone wall and a complex tomb with side chambers at the centre: although the central chamber had been robbed in antiquity, valuable finds had been overlooked, and the side rooms still contained the remains of female and warrior burials with rich grave goods.

Fig.6: The interior of a large burial mound known as the ‘Tomb of Mithridates’ near the Lazaretto of Kerch;  Edmund Walker in 1856, after a view by Carlo Bossoli, H. 18.4, W. 28.5 cm; British Museum, London, 1982,U.687 Donated by Westminster City Council)

The exact find-spots of the earliest discoveries made during Peter’s reign remain unclear but are known to have been at different sites between the Ural and Altai mountain ranges in southern Siberia; this was supported by the discovery of typical Scythian objects during excavations in 1865 by academician V. V. Radlov at two large burial mounds (Berel, Katanda) in the Altai region. In 1889 the Archaeological Commission was given exclusive excavation rights and it was agreed that, while the most important finds should be sent to the Hermitage, other pieces could be distributed to local museums. The academician and professor at St Petersburg University Nikolai Veselovsky (1848–1918) led a series of highly successful expeditions to the northern Caucasus and Black Sea region, where he excavated the major burial mounds Oguz (1891–4), Kostromskaya (1897), Kelermes (1904, 1908), Ulsky (1908–10) and Solokha (1912–13); it was in this last mound that he found some of the most spectacular examples of Greco-Scythian goldworking, including a comb topped with a battle scene, a golden phiale (a shallow drinking vessel) with animal designs, an overlay for a bow case with a scene from a Scythian epic and a silver cup depicting a Scythian hunting scene (see Chapter 1).2

Fig.7: Ruins of ancient Chersonesos. Jonathan Needham in 1856, after a view by Carlo Bossoli H. 18.8, W. 28.3 cm (British Museum, London, 1982,U.699 Donated by Westminster City Council).

In October 1917 Russia was convulsed by revolution and the Hermitage was stormed. Huge social changes began to be implemented, and in the first few months the Soviet authorities established a Committee of

the North in order to protect twenty-six ethnic groups in Siberia who were considered at greatest risk: they were exempted from military conscription and taxation, offered basic social amenities, and an attempt was made to teach in native tongues, acknowledging their nomadic existence by schooling in tents. There was also a huge increase in the number of local history societies and museums across the country. However, these measures were short-lived and the individuals concerned were soon accused of supporting local patriotism over national interests.3 In 1929/30 communist collectivization of food production began to be imposed across Russia, nomads were settled, owners of large herds were deported, shamans were outlawed and children were put into Russian boarding schools. It was immediately afterwards, in 1931,

that a detailed census was carried out, which formed the basis for a landmark study by S. Vainshtein of the disappearing nomad economy of the Tuva region.4 During the 1960s local collective farms reorganized into larger enterprises, and the integration of local and Russian populations increased.

In the meantime, on 18 April 1919 the Imperial Archaeological Commission had been dissolved and replaced by the Institute for the History of Material Culture (Lenin personally added the word ‘history’ to its founding edict), and money poured into archaeological projects from the 1930s onwards.5

The Hermitage created three new departments – one that became the Oriental Department in 1920, the Department of Prehistoric Societies (now the Department of the Archaeology of Eastern Europe and Siberia) in 1931, and the Department of the History of Russian Culture in 1941 – and it enjoyed an almost unbroken sequence of directors who were themselves archaeologists. During this period archaeology became politicized and seen as an opportunity for the Soviet authorities to find evidence for Marx’s classification of society into developmental stages, beginning from a pre-class stage through stages of slave-owning, feudalism and capitalism before attaining a classless society with communism as its climax. The superiority of Slavs over Germanic peoples was emphasized while Russia and Germany were at war; cases of ethnogenesis, or the emergence of ethnic groups, were sought within the Soviet Union, and the definition of archaeological cultures and their relationship to linguistic boundaries and peoples were debated.

The origins of the Scythians continued to attract different views. Some Russian scholars saw them as originating in the northern Black Sea region, in the area where they were described by Herodotus. Academician Mikhail Rostovtzeff (1870–1952) interpreted them as a feudal military power, and was the first to begin defining them as an archaeological culture on the grounds of the standard appearance of their burial mounds and other features.6 The Moscow professor Boris Grakov (1899–1970) was the first to excavate large numbers of simple burial mounds belonging to ‘the common people’, in contrast with the previous focus on ‘royal’ mounds; he also thoroughly explored a hill fort at Kamenka, interpreted the Scythians’ social development in Marxist terms as a stage of transition from military democracy to a slave-owning society, and saw the spread of the so-called ‘Scythian triad’ as evidence for the Scythianization of the indigenous forest-steppe population.7 The coexistence of two different Scythian cultures, on the steppe and in the forest-steppe, was instead advocated by Mikhail Artamonov (1898–1972), who later became director of the Hermitage. He wrote extensively on how much Scythian art showed Near Eastern inspiration and emphasized that the Scythians were Iranians rather than Slavs.8 His successor, B. B. Piotrovsky (1908–1990), went on to find dramatic evidence for Scythian military activity in the Caucasus during his excavations of an Urartian fortress at Karmir Blur in Armenia, which had been violently sacked, but distinguishing between objects made by Scythians and the Cimmerians, their early northern rivals in the northern Black Sea region, proved to be a long-running issue.

These and other debates rumbled on for decades, and as late as 1979 the head of Soviet archaeology for thirty years, Boris Rybakov (1908–2001), stated in a book entitled The Scythians of Herodotus that the land- tilling Scythian tribes in the northern Black Sea region were the possible ancestors of later Slav tribes, making a tenuous philological link between the Skolotoi (a name given by Herodotus for other Scythian tribes) and the Sklavins (the Greek for Slavs). However, during the 1920s an ethnological expedition began work in Altai and had already challenged the idea that Scythians originated in the Black Sea region. In 1927 the Russian Museum in Leningrad excavated another burial mound in the central Altai region at Shibe and found it to be very similar to those previously excavated by Radlov. Three years earlier Sergey Rudenko (1885–1969), head of the ethnography section of the Russian Museum in Leningrad, had discovered a group of burial mounds at Pazyryk, and he excavated the first in 1929 with his Siberian-born student Mikhail Gryaznov (1902–1984). Conditions were tough. There were no roads or nearby food supplies, the team had to employ children as labourers, horses were used to drag away the heaviest boulders and water had to be boiled by the side of the trench to melt the permafrost (pp. 98–99; fig. 8).

Fig 8: Excavations in progress at the burial mound of Pazyryk-2 in 1948 (Archive of the Institute for the History of Material Culture, St Petersburg, I-32719).

In the meantime there were serious political problems in Leningrad as Stalin began the ‘Great Terror’ in 1934 with a purge of the intelligentsia as well as the political and military command. A witch-hunt was instigated against individuals who had used ‘bourgeois’ classifications, such as Bronze or Iron Age; ‘archaeology’ was replaced by ‘Marxist history of material culture’; over fifty curators at the Hermitage were deported or executed; and the leading Leningrad archaeologist Aleksandr Miller (1875–1935) was sent to Siberia for ‘writing long drawn-out reports on things he had excavated’, as this was condemned as ‘empiricism’.9 Moreover, collaboration with Russians working abroad, particularly in Germany, was banned and scholars were arrested as spies. Rudenko himself was arrested in 1933, accused of pointless investigations and ethnographic idealism, and spent years working in the northern labour camps (although ironically he was promoted because of his knowledge of hydrology and proved invaluable for his ‘ice forecasts’ during the Soviet supply of the besieged city of Leningrad across the frozen Lake Ladoga in the Second World War). His colleague Gryaznov was also charged with being an underground fascist working with Ukrainian and Russian nationalists, and was exiled internally for three years. In 1941 the Pazyryk collection was transferred from the Russian Museum to the Hermitage, but from September that year until January 1944 Leningrad was besieged by the German army, and it was not until 1947 that Rudenko and Gryaznov returned to Pazyryk, where over three more seasons they excavated the four remaining mounds under the auspices of the Institute of the History of Material Culture, which retains the archives, and the Hermitage, where the finds were deposited.

Although all the tombs had been robbed and there was therefore virtually nothing of intrinsic value remaining, the frozen conditions stemming from the percolation of water into the tomb promoted exceptional preservation of the organic remains, which revolutionized the appreciation of Scythian everyday life.10

Rudenko and Gryaznov shared the same building but parted academic ways and never spoke to each other again. Rudenko established a laboratory of archaeological technology in his institute and championed the application of natural sciences in archaeology. Gryaznov went on to head the Central Asia and Caucasus section: he maintained that archaeological cultures were stages or phases in local development rather than evidence of separate cultures, but his excavations at the early Scythian burial mound at Arzhan-1 overturned earlier views and showed that what was now known as the ‘Scythian triad’ already existed in the Tuva region by the late ninth or early eighth century bc, and that this was not a development of the Black Sea or Iran.11 Although there are similarities in the material culture and pastoral economy, there are also differences in detail of dress, burial customs, pottery and other aspects of lifestyle, and it is better to regard these as evidence for a shifting confederation of powerful tribes united within a Scythian cultural world.

Archaeological research on Scythians is continuing, with excavations each year across the Eurasian steppe, extending from Mongolia through Kazakhstan and Russia to Ukraine. A Ukrainian–German expedition returned to Chertomlyk between 1979 and 1986 and added considerable new evidence for how the mound was built.12 Between 2001 and 2004 a Russian– German expedition directed by K. Chugunov, H. Parzinger and A. Nagler fully excavated another burial mound at Arzhan in Tuva, and proved that the Black Sea tradition of interring large quantities of gold did extend to this region.13 During the 1990s archaeologists from Novosibirsk excavated more ‘frozen mummies’ at unrobbed burial mounds on the Ukok plateau, next to the Chinese border (fig. 9), and in neighbouring Kazakhstan the burial mound of Berel-11 was explored by a Kazakh–French expedition and shown to belong to the same culture as Pazyryk (see pp. 100–103). Concerns that global warming will lead to the melting of the permafrost, which has been the sole reason why these tombs have yielded such exceptional finds, means that these excavations are as much rescue as research.14 Other expeditions are recording the rich rock art traditions, and large areas that include later period sites such as Oglakhty have been designated nature reserves (see p. 342).

Collaborative research and the use of scientific techniques are now common: dendrochronological and radiocarbon dates are refining the dating of sites,15 advances in bioarchaeology are adding information on the genetics, diet and health of both horse and human populations,16 and detailed analyses of metalwork and textiles are throwing new light on technologies.17 This book of the exhibition is intended to show some of these results and how far we have progressed beyond the writings of Herodotus and the first antiquarian discoveries during the reign of Peter the Great.18

Fig.9: Excavations of a ‘frozen mummy’ at Ak-Alakha-3 on the Ukok plateau.

Rock art from unknown ancient civilization in Iran discovered on top of mountain

The article below “Iran: Rock art from unknown ancient civilization discovered on sacred volcanic stone at top of mountain” penned by Léa Surugue was first published in the International Business Times (IBT) on May 30, 2017.

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In Iran’s remote north-east, the discovery of mysterious rock art is intriguing archaeologists. Strange symbols engraved on an outcrop of volcanic rock, on top of a mountain, appear particularly puzzling.

The site, known as Pire Mazar Balandar (or PMB001), is situated near a small village and is well known to the locals. They in fact consider the engraved stone to be sacred. It is covered in 16 simple symbols, including U-shapes which the villagers believe are the hoof prints of the horse of the prophet Imam Reza, who is buried at a nearby shrine.

Pilgrims had for years left offerings by the volcanic stone and had started to build a small temple around it. But it was only recently, in 2015, that archaeologist Mahmoud Toghrae discovered the site and began documenting the rock art.

The first results of these investigations are now published in the journal Antiquity.

Ancient rock art from Iran of an unknown ancient civilization (Source: Léa Surugue in IBT).

Age mystery

In August 2016, Toghrae and two of this colleagues conducted fieldwork at the site, carefully describing the mysterious symbols marked in the stone. They also conducted a survey of the area and met with local people.

This led them to discover a second nearby site with volcanic rocks covered with engravings representing animals and humans.

“We found this second rock art group after a local pilgrim invited us to have lunch at his home. There, we discovered rock outcrops with several engravings showing specific subjects – anthropomorphic and zoomorphic figures. They are small in size, different from the ones documented on PMB001 but similar to other figures found in rock art all over Iran,” co-author of the paper Dario Sigari, from the University of Ferrara in Italy told IBTimes UK.

Area where the rock art was discovered (Source: Léa Surugue in IBT).

At present, it is impossible to date the engravings or to associate them with any particular culture. This is a problem that archaeologists have always almost encountered when trying to date rock art in Iran. Because similar symbols and figures have been depicted repeatedly over the years, it is difficult to link them to a specific period – unless artifacts are found nearby, helping researchers come up with a more precise chronology.

Some of the symbols at PMB001 do give some clues. For instance, circular symbols on the stone are comparable to those found at another site and attributed to the Bronze Age. However, no precise dates can be put forward by the archaeologists without conducting more in-depth excavations in the area.

“There is a lot of debate when it comes to rock art in Iran to know whether we can attribute certain engravings to a period or another. We have a dating problem, because the same figures were represented, at different points in time from the Neolithic to the Iron Age. Probably the PMB001 area was settled at different periods, and the rock art represents all these phases. But without more excavations conducted at the site, we can’t say for certain what the chronology of the two sites is,” Sigari said.

Close-up of ancient rock art from Iran of an unknown ancient civilization (Source: Léa Surugue in IBT).

The archaeologists also want to investigate what the location of the stones in the landscape can reveal about the significance of the rock art. The fact that PMB001 is located at the top of a mountain may prove important in interpreting the engravings.

It’s possible that this position gave it a greater perceived sacred value, which was later adapted by modern population, in light of their new beliefs. “Such re-purposing of rock art for new beliefs and rituals will form another part of our ongoing research,” the authors conclude.