Podcasts about achaemenid

A faith born in the distant prehistoric past, rooted in ancient Iranian texts over 4,000 years old, Zoroastrianism is one of the world's oldest living religions. and one that shaped empires.In this episode of The Ancients, Tristan Hughes is joined by Professor Almut Hintze to explore the origins, beliefs, and enduring legacy of Zoroastrianism. From the teachings of the prophet Zarathustra and the central role of Ahura Mazda, to holy fire and its influence on the Achaemenid and Sasanian worlds, join us to discover how this ancient religion helped shape ancient empires and Persian identity for millenniaMOREThe Wise MenListen of AppleListen on SpotifyPersia Reborn: Rise of the SasaniansListen on AppleListen on Spotify Presented by Tristan Hughes. Audio editor is Aidan Lonergan, the producer is Joseph Knight. The senior producer is Anne-Marie Luff.Theme music from Motion Array, all other music from Epidemic SoundsThe Ancients is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here:https://uk.surveymonkey.com/r/6FFT7MK Hosted on Acast. See acast.com/privacy for more information.

Episode: Mary Buck continues her study of the Second Temple period by focusing on the Persian Period, and especially, the Achaemenid Empire. Learn about this incredibly powerful yet lesser-known period of history, and figures like Cyrus, Darius, and others who shaped biblical history. Host: Learn about Mary Buck HERE. Image Attribution: Map, By Cattette - CC BY 4.0, https://commons.wikimedia.org/w/index.php?curid=113179532; Cyrus the Great's Tomb - By Bernd81 - Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=63225153 Previous Episodes. This is our third installment in our Second Temple series hosted by Mary Buck. Listen to previous episodes on the Assyrian Period and the Babylonian Period. Give: Visit our Donate Page if you want to help Biblical World and OnScript continue by becoming a regular donor.  

The year is 539 BC. The greatest city of the ancient world has fallen. Babylon has opened it's gates to a new conqueror: the mighty Persian king Cyrus the Great.In this episode of The Ancients, Tristan Hughes is joined once again by friend of the show Professor Lloyd Llewellyn-Jones to uncover the dramatic fall of Babylon and the ascent of Persia's Achaemenid empire. From the final decades of Babylonian rule to Cyrus' blood-stained triumph and the city's remarkable survival under a new regime, they discover how one of history's most iconic capitals lost its crown - a seismic chapter in the tumultuous story of the Ancient Near East.Watch this episode on our NEW YouTube channel: @TheAncientsPodcastMORE:The Walls of BabylonCyrus the GreatPresented by Tristan Hughes. Audio editor is Aidan Lonergan, the producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic SoundsThe Ancients is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here: https://insights.historyhit.com/history-hit-podcast-always-on Hosted on Acast. See acast.com/privacy for more information.

The first Iranian entrepreneur to build a company worth over $1B in Europe, Dan Vahdat, founder of Huma, is joining Kyriakos Eleftheriou, founder of Terra APIThey discuss:00:00 - Intro02:10 - Communicating with @EmmanuelMacron and @kmitsotakis08:55 - Why are Greece and Persia not empires today13:40 - How the best people look like18:30 - Short-term vs long-term thinking24:27 - Dropping out of PhD26:57 - The first months of Huma32:00 - Early days32:27 - 'I never had the ego of being turned down'34:00 - First customers37:21 - How to price expensive contracts48:30 - Regulation as a moat59:10 - Raising $300m from partners instead of VC1:02:58 - AI1:06:00 - Storytelling advice1:09:55 - Running1:14:32 - Cyrus, Darius, and Achaemenid inspirations1:19:23 - The future

WIVES OF THE ROMANS: 1/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024 by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1593 ROMAN WOMEN

Professor Kozlowski kicks off his historical study in General Humanities I with a survey of the ancient Bronze Age cultures of the Near East (Babylon, Egypt, and Greece), as well as their legacies and inheritors in the wake of the Bronze Age Collapse.

5/8: The Missing Thread: A Women's History of the Ancient World Hardcover - by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1700s Sabine Women

8/8: The Missing Thread: A Women's History of the Ancient World Hardcover - by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1534 British Museum women of Rome

7/8: The Missing Thread: A Women's History of the Ancient World Hardcover - by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1885 Roman home life

6/8: The Missing Thread: A Women's History of the Ancient World Hardcover - by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1835 Women of Rome pleading with a Roman general

4/8: The Missing Thread: A Women's History of the Ancient World Hardcover - by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1621 Handball women of Rome

3/8: The Missing Thread: A Women's History of the Ancient World Hardcover - by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1608 Women of Rome mythology

2/8: The Missing Thread: A Women's History of the Ancient World Hardcover - by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1589 Engraving women of Rome mythology

1/8: The Missing Thread: A Women's History of the Ancient World Hardcover - by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 79 AD Pompeii women of Rome

5/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024  by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1862 sappho

6/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024  by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1896 Sappho

7/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024  by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1917 Sappho

8/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024  by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 2022 Sappho

1/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024  by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1760 SAPPHO

2/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024  by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1800 SAPPHO

3/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024  by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1806 SAPPHO

4/8: The Missing Thread: A Women's History of the Ancient World Hardcover – July 30, 2024  by  Daisy Dunn  (Author) https://www.amazon.com/Missing-Thread-Womens-History-Ancient/dp/0593299663 Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women—whether they were simply sitting at their looms at home or participating in the highest echelons of power—were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. 1809 SAPPHO

Judeo-Presian & Early New Persian | فارسیهود در آیینه ی تاریخ‎ آیا می‌دانید نخستین نامه‌ی برجای‌مانده به زبان پارسی نو را يک یهودی نوشته است؟ به بيان دیگر، هر هر پژوهشگر ایران‌شناس اگر بخواهد کاوشی در زبان پارسی نو بکند، نباید این نامه را نادیده بگیرد. منظور از پارسی نو، زبانی است که از پارسی میانه و پارسی باستان جداست. بدون اینکه بتوان به‌روشنی زمانی دقیق برای این دگرگونی‌ها برگزید، باید به‌گونه‌ای کلی گفت که فارسي باستان به دوره‌ی هخامنشیان و پارسی میانه به دوره‌ی پس از یورش تازیان بازمی‌گردد. در سال ۱۹۰۱ میلادی، یک باستان‌شناس یهودی انگلیسی تبار به نام مارک اورل اشتاین (۱۸۶۲–۱۹۴۳) به هنگام کندوکاو در یکی از دورترین بخش‌های ایران بزرگ آن دوران، یعنی جایی به نام دندان اویلیق، که در ترکستان خاوری نزدیک ختن است، نامه‌ای پیدا کرد که تا به امروز موضوع بررسی و پژوهش ایران‌شناسان بوده است. این نامه در سی‌وهفت سطر بر پوست گوسفند به پارسیهود، یعنی به خط عبری و زبان پارسی نوشته شده است. به دلیل گذر زمان و فرسودگی، پیرامون این نامه آسیب دیده است. پژوهش‌های نخستین نشان می‌دهد که این نامه، که از واژگان و آمیخته های بیگانه تهی است، باید در میانه‌های سده‌ی هشتم نگاشته شده باشد. متن نامه در پیوند با کارهای بازرگانی است و گویا به خریدوفروش گوسفند ربط دارد. در این گفتگوی دوستانه با خاخام مُشه (پیام) شیرازی در برنامه ي تلويزيوني درخت زندگي ما پیرامون پارسهیود سخن خواهیم گفت!   Did you know that the earliest extant letter written in New Persian was composed by a Jewish individual? In other words, any scholar engaged in Iranian studies who intends to explore the New Persian language must not overlook this document. By "New Persian," we refer to a language distinct from both Middle Persian and Old Persian. While it is not feasible to assign a precise chronological demarcation to these linguistic transitions, it is generally understood that Old Persian pertains to the Achaemenid period, whereas Middle Persian corresponds to the era following the Arab invasions. In 1901 CE, a British-Jewish archaeologist by the name of Sir Marc Aurel Stein (1862–1943), during his excavations in one of the most remote regions of Greater Iran at the time—specifically, a site known as Dandan Uiliq, situated in eastern Turkestan near Khotan—unearthed a letter that has since been a subject of extensive scholarly examination by Iranologists. The letter, consisting of thirty-seven lines, was inscribed on sheepskin in a script referred to as "Judeo-Persian" (Farsihud), using the Hebrew script but written in the Persian language. Owing to the passage of time and natural deterioration, portions of the letter have sustained damage. Initial research suggests that this letter, which is devoid of foreign loanwords or expressions, was likely composed in the mid-8th century. The content pertains to commercial transactions, possibly involving the trade of sheep. In this conversation with Rabbi Moshe (Peyam) Shirazi on the Persian-speaking television programme Derakhte Zendegi (The Tree of Life), we shall explore the subject of Judeo-Persian (Farsihud) in greater depth.

One of the most famous and recognisable Persian kings of antiquity, Darius the Great was an Achaemenid superstar, ruling the Achaemenid Persian Empire some 2,500 years ago. His tale is preserved in the writings of the Greek historian Herodotus; Darius' story stretches from India to Ukraine and the Great Steppe.Reverend Professor Lloyd LLewellyn-Jones joins Tristan Hughes to discuss the rise, reign and fall of one of the most extraordinary Persian kings; Darius I, ‘Darius the Great'.Presented by Tristan Hughes. Edited by Max Carrey and produced by Joseph Knight. The senior producer is Anne-Marie Luff.The Ancients is a History Hit podcast.Enjoy unlimited access to award-winning original TV documentaries that are released weekly and AD-FREE podcasts. Sign up HERE for 50% off your first 3 months using code ‘ANCIENTS'. https://historyhit.com/subscriptionYou can take part in our listener survey here.

“I never thought there's antisemitism. It's something from the past, for my grandparents, for my mom a little, but it's not something in my generation, or my kids' generation. It's done . . . apparently, not.” Einat Admony is a chef, cookbook author, comedian, and social media star who grew up in Bnei Brak, Israel. With parents from Iran and Yemen, Einat spent her childhood in the kitchens of Mizrahi, Sephardi, and Ashkenazi neighbors. Learn about her family's deep-rooted Jewish heritage in Iran and the broader Middle East. Along with her mother Ziona's journey from Iran to Israel in 1948, Einat discusses the antisemitism she's dealt with online and on the streets in the past year. Hear her stories of Jewish-Muslim coexistence in Iran and memories of spices and perfumes that inspire Einat's dishes. Her cookbooks Balaboosta and Shuk, along with her Manhattan restaurant Balaboosta, reflect a blend of tradition and innovation. “You could not have Judaism today, if it were not for the Jews of Iran,” says Houman Sarshar, an independent scholar and director of publications at the Center for Iranian Jewish Oral History in Los Angeles. Sarshar highlights the historical relationship between Iran and Israel, noting that Iran was the second Muslim-majority country to recognize Israel post-1948.  The conversation also touches on the challenges faced by Jews in Iran, their cultural integration, and the impact of the 1979 Islamic Revolution.  —- Show notes: How much do you know about Jewish history in the Middle East? Take our quiz. Sign up to receive podcast updates. Learn more about the series. Song credits:  Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 ___ Episode Transcript: EINAT ADMONY: I've been in Israel a few months ago. It's like you always feel loved, you always feel supported. It's still home. It's always going to be my home. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations despite hardship, hostility, and hatred, then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not.  This is The Forgotten Exodus. Today's episode: Leaving Iran. MANYA: Whether she's deviling eggs soaked in beet juice, simmering Oxtail in shawarma spices, or sprinkling za'atar on pastry dough, chef Einat Admony is honoring her family's Middle Eastern heritage. Both the places where they have lived for generations, as well as the place they have and will always call home: Israel.   EINAT/Clip: Start with brushing the puff pastry with olive oil and za'atar. Have some feta all around and shredded mozzarella. Take the other sheet and just cut it to one inch strips. Now we're going to twist. Need to be careful. Now we're just gonna brush the top with the mix of oil and za'atar. Get it some shiny and glazy. This is ready for the oven. Bake at 400 until it's golden. That's it super easy, just sprinkle some za'atar and eat. MANYA: For the chef, author, reality TV star, and comedian, food reflects the Zionist roots that have been a constant for Einat, the self-made balaboosta, who is largely credited with introducing Israeli cuisine to the U.S. That love for Israel goes back generations, long before the modern state existed, when her maternal ancestors lived in the land, that until 1935 was known as Persia, but is now known as Iran. Her own mother Ziona, the third of seven siblings, was even named for the destination where Einat's grandparents aspired to one day raise their family. Returning home to the land of Zion from which Jews had been exiled centuries earlier was always the goal. When you ask her why, Einat laughs in disbelief.  EINAT: Why? Why? That's homeland. I think a lot of Jewish people for hundreds of years was, that's in every prayer, it's in every Shabbat dinner evening. MANYA: The hatred directed toward Israel by Iran's regime in the form of the deadly attacks on Israel by Iran-backed terrorist groups and the Islamic Republic of Iran itself make it hard to believe that Iran was once a place where Jews and the Zionist movement thrived. But in fact, Iran's history includes periods when the wide-open roads between Iran and Israel ran two ways and the countries not only lived in harmony but worked in close partnership.  Iran was the second Muslim-majority country after Turkey to recognize the modern state of Israel after its formation in 1948, and the two established diplomatic ties. Regular flights ran between Tehran's Mehrabad International Airport and Tel Aviv's Ben Gurion airport.  SARSHAR: We cannot overlook the fact that since October 29, 539 BCE the Jewish community of Iran remains to this day the largest community of Jews anywhere in the Middle East outside the state of Israel. To this day. You could not have Judaism today, if it were not for the Jews of Iran.  MANYA: Houman Sarshar is an independent scholar and director of publications at the Center for Iranian Jewish Oral History in Los Angeles. He has edited a number of books, including Esther's Children: A Portrait of Iranian Jews.  SARSHAR: The history of the Jews in Iran begins about 2,700 years ago, when the first community of known Jews was taken to Iran. They are commonly believed to be one of the 10 Lost Tribes. And then when we fast forward to when Nebuchadnezzar came and destroyed the temple in Jerusalem and took Jews into captivity. Some years after that at 539 BCE on October 29, 539 BCE, to be exact, Cyrus the Great, the founder of the Achaemenid dynasty, liberated Babylon and gave Jews the permission to go back to Israel and rebuild the Second Temple. MANYA: Cyrus the Great – a Persian emperor particularly renowned among contemporary scholars for the respect he showed toward peoples' customs and religions in the lands that he conquered. According to the Book of Ezra in the Hebrew Bible, Cyrus even paid for the restoration of the Jewish temple in Jerusalem. SARSHAR: This is known as the Second Temple period in Jewish history, and under the Achaemenid dynasty, Jews participated in every level of society. And a few centuries forward, around the 5th Century, we know the Jews continue to live with many freedoms, because that is the era when the Babylonian Talmud was originally produced in Iran by Rav Ashi. So, you know, there was a thriving rabbanut (rabbanite) in Iran who had the freedom and the luxury and the time to be able to produce such an important document as the Talmud, which has become the cornerstone of all jurisprudence that we know, Western law, and everything. MANYA: The advent and arrival of Islam in Iran in the 7th Century CE changed circumstances somewhat. As was the case across the Middle East, all non-Muslims became dhimmis – residents who paid a special tax and lived under certain restrictions. The situation for Jews worsened in the 16th Century when the Safavid dynasty made the Shiite creed the dominant form of Islam in Iran. Fatwas made life for all non-Shiites quite difficult. SARSHAR: And for reasons that are still open to discussion, all of these restrictions were most vehemently imposed on the Jews of Iran. And because of these restrictions, all non-Shiites were considered religiously impure. And this religious impurity, kind of like the concept of the untouchable sect in India, they were considered pollutive. MANYA: Jews could not look Muslims in the eye. They were placed in ghettos called mahaleh where they could not leave on rainy days for fear the water that splattered on them could contaminate the water supply. They wore yellow stars and special shoes to distinguish them from the rest of the population. They were not allowed to purchase property from Muslims or build homes with walls that were higher than those of their Muslim neighbors. SARSHAR: They could not, for example, participate in the trade of edible goods because, you know, fruits and vegetables and meats carried this pollution. So Muslims could no longer consume the foods that were touched by Jews. And as a result, this created a certain path forward in history for the Jews of Iran.  They went into antique trades. They went into carpet trades. They went into work of textiles. They became musicians. And for the following 500 years, these restrictions kind of guided the way the Jews of Iran lived in that country, even though they had been there for thousands of years previously. MANYA: Houman said the 1895 arrival of the Alliance Israélite Universelle, a Paris-based network of schools for Jewish children throughout the Middle East and North Africa, including within the mahalehs in Persia, was the first step in a series of improvements for Jews there. SARSHAR: Previous to that, Jews were not allowed to get any kind of an education whatsoever. The only teachers were the Muslim clergy, and they refused to teach anything to Jewish students. So this allowed for the Jewish community to finally start to get a Western-style education, which was very important at that time, given all of the dynamics that were going on in society with modernity. MANYA: As educational opportunities increased in the middle of the 19th Century, so did opportunities for the courtiers and elite to travel and see the Western world as it industrialized and modernized, expanding international trade and sharing wealth more widely. SARSHAR: Often they would be sent by their families to go and try to see if they can, you know, find a way to expand the family's businesses and lives as merchants, and they would come back shocked. I mean, Iran was a place where you know of mostly mud brick homes and dirt roads and people riding around on donkeys. And imagine this is all you've known. You never see women walking around the street. The only women you have ever seen with your own eyes in your life are your mom, your sister, your daughter or your wife, and occasionally, sex workers. And that's it. So all of a sudden, you know, you travel a couple of months by boat and train, and you get to Paris, and it's impossible to try to even conceive of the experience. It must have been something like the Hegelian experience of the sublime. What can the world look like? And where is it that I live in, and why isn't my country the same as this? MANYA: By the early 20th Century, the Persian people concluded the answer to that question was in the rule of law. The reason the European nations provided such opportunity for the community at-large had to do with the fact that the law of the land was not arbitrary or enforced by religion or royalty. It was embedded in a constitution – a set of laws that define the structure of a government and the rights of its citizens – a Western tenet that reduced the power of the clergy and created a parliament called the Majles. SARSHAR: They were starting to read travel journals. They were starting to understand the perspective that Westerners had on Iranians, and those perspectives were often awful. You know, the Western world believed, for example –the country was corrupt to the bone in every respect.  So all of these things gradually led to a call for a constitution, the major pivot of which was the establishment of a legislature of law that would start to create a community where everyone can feel like they're equal in the eyes of the law and have something to gain by trying to improve the country as a whole. Iran became the first constitutional monarchy in the Middle East in 1906 when that revolution happened, it was a momentous event. And really, things really, really did, in fact, start to change. MANYA: In 1925, Reza Shah Pahlavi – an arch nationalist who wanted to propel Iran forward into the industrial age – took over the crown of Iran. He welcomed any Iranian citizen to participate in that agenda. SARSHAR: By now, we had a good two generations of Jews who had been French-educated by the Allianz Society.  They had all gone to France at some point in their lives, so they were able to participate in this industrialization of the country, given the language skills that they had and some of the connections they had built in the Western world. MANYA: Both World Wars in Europe took a massive toll on Iran. Despite declaring neutrality, Iran was occupied by European nations that took over the nation's agriculture, treating Iran as a pantry to feed the armies. Droughts and disease worsened the toll. SARSHAR: One of the lesser-known factoids about history is that during World War I, the nation that lost the most individuals as a result of the war was Iran. Above and beyond all European nations who were at war, because of a famine that had started in Iran. The same dynamic started to happen in World War II. MANYA: With nationalist fever sweeping Europe and Iran, the Allies feared the arch-nationalist Shah would go the way of Franco in Spain, Mussolini in Italy, and Hitler in Germany. They also feared the Shah would collaborate with Hitler's Germany to provide oil for the German oil machine and cease being the pantry the Allies needed it to be. In 1941, the Western powers convinced him to abdicate the throne to his son Shah Mohammad Reza Pahlavi. And when the war ended, Iran was able to enjoy the same economic benefits as the rest of the world at peace time. Most importantly, it was able to profit from its own oil reserves, significantly boosting Iran's national income. SARSHAR: In 1941, it was really the beginning of what is commonly referred to by the scholars of Jewish Iranian history as the Golden Age of Iranian Jewry. From 1941 until the revolution in 1978, the Jewish community of Iran saw a meteoric rise to power and social wealth. Industries such as pharmaceuticals, banking, insurance, real estate development, and other major industries, the aluminum plastics industries in Iran, all were either directly owned by the Jews of Iran or managed under their management.  And during this period, really, we can say that for the first time, after 2,500 years, the Jews of Iran really started to experience the kinds of freedoms that they had not seen since the Achaemenid dynasty. And it is during this time that, you know, we see, really, that life started to change for the Jews of Iran, even though some of the age-old social dynamics were still there.  The institutionalized antisemitism had not been completely wiped out. But for the most part, things had changed because Iranian society in general was also being Westernized, light speed. And many educated people had realized that antisemitism was really looked down upon, you know, that kind of prejudice was really no longer acceptable in the world at large. So many, many sections of the community really had shifted, genuinely shifted. And some, even though maybe their feelings had not changed, knew that their antisemitism was something that they needed to keep private. MANYA: At that time, Iran also became a refuge for Jews fleeing Europe and other parts of the Middle East. On June 1, 1941, a brutal pogrom in Iraq known as the Farhud, incited by Nazi propaganda, targeted Jews celebrating the holiday of Shavuot. Nearly 200 Jews were murdered in the streets. The violence became a turning point for Iraqi Jews. Thousands fled, many stopping in Iran, which became a way station for those headed to Palestine.  In 1942, thousands of Jewish refugees from Poland who had fled across the border into the Soviet Union during the German invasion traveled on trains and ships to Iran. Among the refugees – 1,000 orphaned children.  As Zionist leaders worked to negotiate the young Jews' immigration to Palestine, the Jewish Agency established the “Tehran Home for Jewish Children” – a complex of tents on the grounds of a former Iranian Air Force barracks outside Tehran. More than 800 orphans, escorted by adults, most of them also refugees, moved from Tehran to kibbutzim in Palestine the following year. Later, in 1948, when most Arab League states forbade the emigration of their Jews after the creation of Israel, the Zionist underground continued to smuggle Jews to Iran at about a rate of 1,000 a month, before they were flown to Israel. SARSHAR: The Zionist movement was fairly strong in Iran. It was a very lively movement. The Balfour Declaration was celebrated in all of the Allianz schools in Iran, and very soon thereafter, the first Zionist organization of Iran was established. And truly many of its founding fathers were some of the leading industrialists and intellectuals in Iranian society, in the Jewish Iranian community for the years to come. It was not unlike the kind of Zionism we see today in the United States, for example. You know, the wealthy families of the Jewish communities in New York and Los Angeles, all are very passionate about Israel, but you don't see very many of them selling their homes and packing up and moving to Israel because they just don't want to do it. They feel like they're very comfortable here. And what matters is that a state of Israel should exist, and they are political advocates of that state and of that policy and of its continued existence, but not necessarily diehard participants in the experiment itself. Iranians, after the establishment of the State of Israel, were being encouraged to move to Israel, and the Israeli government was having a lot of difficulty with that, because a lot of Iranians were seeing that life had become better for them, and they weren't as willing to leave, despite the fact that the Kourosh Project provided airplanes to get Jews out of Iran. My own great-grandmother was one of those passengers. She is buried in Mount of Olives in Jerusalem. She was one of the early citizens of Israel who went to live out the Zionist dream. MANYA: Both sides of Einat's family – her mother and father's ancestors – were among those early Israeli citizens. Einat's father was born in Tel Aviv. His parents and grandparents had come from Yemen in the late 19th Century. Einat's mother Ziona was 10 years old when in 1948, the family left Kerman, a city in southeastern Iran known for its carpet weaving and woolen shawls. They arrived in Israel with their suitcases ready to fulfill their dream. But living the dream in the new Jewish nation was not easy. After all, the day after Israel declared its independence, Arab nations attacked the Jewish state, launching the first of a series of Arab-Israeli Wars. EINAT: The story of my mom, it's a very interesting story. The family didn't have much money. There wasn't like, rich family that left, very different story. No, both of my parents come from very, I would say, very poor family. My grandpa was, like, dealing with textile. He was like, traveling from town to town with fabric. And that's what they did. They put them in what's called ma'aborot, which was like a very kind of small villages, tin houses. My mom always said there were seven kids, so all of them in one room. In the winter it's freezing; in the summer, it's super hot. But it was also close to the border, so the one window they have, they always had to cover it so at night, the enemy cannot see the light inside that room and shoot there. Also in the ma'aabarot, nobody speaks the same language. So, it was Moroccan and Iraqi and nobody speak the same dialect or the same language. So, they cannot even communicate quite yet. MANYA: Most of Ziona's six siblings did not go to school. To make it possible for Ziona, her parents placed her in a foster home with an Iraqi family in Ramat Gan, east of Tel Aviv. EINAT: My mom's family decided that for her, she should get education, because most of the siblings didn't went to school or anything, So they put her in a foster home. In an Iraqi home, and she didn't speak a word there. So my mom, as a 10 years old, became a kid for foster parents that live in a center in Ramat Gan, where I basically grew up. And she got education, which was great. She learned also Iraqi, which is Arabic. So she speaks fluent Arabic, but she had not an easy life in coming to Israel from a different country. MANYA: Ziona has shared many of these stories with her daughter in the kitchen and dining room as they prepare and enjoy dishes that remind them of home. When she visited her daughter at her home in upstate New York at the end of the summer, Einat collected as many stories as she could over cutting boards, steaming pots, and sizzling pans. EINAT: There's a lot of story coming up, some old story that I know, some new stories. And it's really nice, because my mom is 84, 85. So, it's really nice to capture all of it, all of it. There is a lot of interesting stuff that happened during the first 10 years when she came to Israel.  That's the main, I think, I always talk about, like, how I grew up and how much food was a very substantial part of our life, if not the biggest part. You know, it's like, family can fight and this, but when it's come to the dinner, it's just change everything, the dynamic. For us, it was a big, significant part of everything. So obviously, most of these stories and memories come in while we're cooking or eating. A lot of time she used to talk about, and still talking about the smells, the smells of the flowers, the smells of the zafar (perfume). She still have the nostalgia from that time and talking very highly about what Iran used to be, and how great, and the relationship between the Muslims and the Jews back then. My grandpa's best friend was crying when he left, and he said: ‘Please don't go. Stay with us.' And he said: ‘I want to go to homeland.' So, they have a really great relationship. She's always talking, actually, about how they come for Shabbat dinner, the friends if they put the cigarettes outside of the door in Shabbat because they were observant. So cigarettes, lighter, everything, they keep it outside, in the garden, not coming inside the house. So a lot of mutual respect for the religion to each other. And I love that stories. It just showed what's happened when people take it extreme. MANYA: Einat's cookbooks and restaurant menus are filled with recipes from her own childhood and her parents' upbringing. To satisfy the appetite of her father, a former Israeli athlete, her house always had hummus and every weekend, the family made a hilbeh sauce --  a traditional Yemenite fenugreek dip made with cardamom, caraway seeds and chili flakes. Other recipes reflect her mother's Persian roots. And then there are recipes that, at first blush, seem to come out of left field, but are inspired by the Iraqi Jewish foster family that raised her mother, and the Mizrahi, Sephardi, and Ashkenazi neighbors that passed through the dining room and kitchen where Einat was raised in Bnei Brak.  Now a Haredi town east of Tel Aviv, it was then a diverse population of Jews from, well, everywhere. Einat still remembers standing on a stool next to the Moroccan neighbor in her building learning how to roll couscous. EINAT: One neighbor that was my second mom, her name was Tova, and she was Moroccan, so it was like, I have another Moroccan mom. But all the building was all Holocaust survivors. None of them had kids, and they were all speaking in Yiddish, mostly. So I grew up with a lot of mix. I wouldn't say, you know, in my time, it's not like our neighborhood. I grew up in Bnei Brak, and our neighborhood was very, it was before Bnei Brak became so religious like today. It was still religious, if you go really in, but we're close to Ramat Gan, and I have to say that it's, I would say, I didn't grow up with, it's very mixed, very mixed.  Wouldn't say I grew up just with Moroccan or Mizrahi, I say that it's very, very mixed. And my mom same. I think a lot of her friend is like, It's my mom would speak some Yiddish. She would do Kugel on Shabbat next to the jachnun and all the Mizrahi food. You know, this is the multi-pot and one things I love in Israel. You can see in one table so many different cultures. And that's something that would have happened in my house a lot. MANYA: That amalgam of Jewish cultures is reflected in her cookbooks Balaboosta and Shuk. It also shows up in her menu at the brick-and-mortar Balaboosta, a quaint Middle Eastern trattoria on Mulberry Street in Manhattan.  The name Balaboosta is borrowed from Yiddish meaning “a perfect housewife” – a twist on ba'al habayit, Hebrew for master of the house, or boss. But Einat insists that the term is no longer exclusively Ashkenazi, nor does it refer exclusively to a woman's domestic role. EINAT: An old friend, chef, asked me when I went to open Balaboosta, and I said, ‘I don't have a name.' She said: ‘What do you call a badass woman in Hebrew?' I'm like, ‘balaboosta.' She said, ‘It's a perfect name. We done.' Took five minutes to find this name, and I love it. It's really connected because for me it's so so much different things. You know, I always talk about the 20th century balaboosta. The balaboosta that outside going to work, the balaboosta that asking a man for a date. The balaboosta that it's not just like she's the housewife and the homekeeper. It's much more than that. Today, she's a multitask badass.  It's much more spiritual than what it is. I think it's the one that can bond the people together and bring them together and make peace between two parties clashing. So for me, it's much more than somebody that can cook and clean. So, much, much more than that. MANYA: Einat's parents became more religious when she was 12, which of course had the opposite effect on their daughter: she rebelled. When her time came to do her mandatory service in the Israel Defense Force, she was determined not to serve in a role typically assigned to women. She requested a post as a firing instructor. But after reviewing the high school transcript shaped by her rebellious adolescence, the IDF assigned her to the Nevatim Air Base where she served as a chauffeur for fighter pilots. EINAT: Back then most women would be secretaries giving coffee to some assholes. I was trying not to do that, and somehow I got very lucky, and I was in the same division, I was in the Air Force. I had amazing time for two years. I start the military a very different person, and left a very different person. I used to hang with a lot of bad people before, really bad people. And when I get to the military, I was a driver of pilots, it's the top of the top of the top in the hierarchy in the military in all IDF. So now I'm hanging with people that have the biggest ambition ever, and I'm learning new stuff, and everything opened up, even my language changed completely. Everything. I was want to travel more than I ever want before, and I have like, crazy dreams. MANYA: To make sure the elite pilots were well-fed, the IDF bused in a group of Yemenite grandmothers to provide ochel bayit, or home-cooked meals. Einat befriended the kitchen staff and helped out from time to time. Then in January 1991, she was tapped to cook a meal that probably launched her career. The IDF chiefs of staff had convened at Nevatim base to discuss the U.S. plan to bomb Iraq during the Gulf War and what Israel would do if Saddam Hussein retaliated with an attack on the Jewish state. But they needed to plot that strategy on full stomachs. A couple of pilots served as her sous chefs. That night, the Israeli generals dined on Chinese chicken with garlic, honey, and soy. And a rice salad. EINAT: It was definitely the turning point, the military.  I would say there is some values of relationship and working ethics that I wouldn't see anywhere else, and that's coming, I think because the military. They're waking up in the morning, the friendship, they're no snitching or none of this. It's to stand up for each other. There is so many other values that I grabbed from that. So when I start my culinary career, and I was in a fine dining kitchen, it was very helpful, very helpful. MANYA: After spending five years in a van driving around Germany – an extended celebration of freedom after IDF service --  it was time to get serious about a career. A culinary career made as good a sense as any. Einat worked as a waitress in Eilat and enrolled in culinary school. At the end, she marched into the kitchen of Keren, one of the first restaurants in Israel to offer haute cuisine. She got an internship, then a job. The former restaurant, run by Israeli Chef and television host Haim Cohen, is credited for reinventing Israeli cuisine. Now, as a restaurant owner and TV personality herself, Einat is largely credited for introducing Israeli cuisine to the U.S. But before she became the self-made Balaboosta of fine Israeli dining, Einat was America's Falafel Queen, made famous by two victories on the Food Network's show Chopped and her first restaurant – now a fast food chain called Ta'im Falafel. But her fame and influence when it comes to Israeli cooking has exposed her to a fair bit of criticism. She has become a target on social media by those who accuse Israelis of appropriating Palestinian foods – an argument she calls petty and ridiculous. So ridiculous, she has found the best platform to address it is on the stage of her new hobby: stand-up comedy. Cooking has always been her Zen. But so is dark humor. EINAT: I like comedy more than anything, not more than food, but close enough. EINAT/Clip: Yeah, this year was great here on Instagram, lot of hate comments, though. A lot about food appropriation, me making Arabic dishes. So let me clarify something here. I check my DNA through ancestry.com and I am 97% Middle Eastern, so I fucking bleed hummus. EINAT: It's very petty. Food, supposed always to share. Food supposed to moving forward.  It's tiring and life is much more complex than to even argue and have a debate about stupid things. I'm done. OK, yes, we're indigenous.I have connection to the land. My parents, my grandparents and great grandparents have connection to that land. Okay, I get it. Now we need to solve what's going on, because there was Palestinian that lived there before, and how we can, for me, how we change the ideology, which I don't see how we can, but how we can change the ideology, convince them that they want peace. And they want…I don't know. MANYA: Needless to say, in the year that has followed the attacks of October 7, stand-up comedy has not been the balm it once was. The attacks that unfolded that day by Iran-backed terrorists that killed more than 1,200 Israelis and kidnapped more than 250 more was simply too devastating. EINAT: I was broken there, my husband was with me, I was every day on a bed crying, and then going to work, and it was like I couldn't hear music, because every music thinking about Nova and my friends and then I couldn't see babies with a mom. Everything was a trigger. It was bad. We had a disaster of October 7 and then October 8 to see the world reaction was another. It's not just enough that we going through so much grief and need to kind of contain all that emotion and crazy and anger and rage and now we need to see the world's. Like, ok. I never thought there is antisemitism. It's something from the past, for my grandparents, for my mom a little, but it's not something in my generation, or my kids' generation. It's done, apparently, not. MANYA: The lack of sympathy around the world and among her culinary peers only amplified Einat's grief. As a way to push for a cease-fire and end U.S. support for Israel, nearly 900 chefs, farmers and others in the food industry signed a pledge to boycott Israel-based food businesses and culinary events that promote Israel. EINAT: I felt very, very alone, very alone. The first few months, I felt like, wow, not one call from anyone to check on me. It was pretty sad. At the same time, I'm in the best company ever Jewish community. There is nothing like that, nothing. MANYA: Her team at Balaboosta also checked in on their Israeli boss. But they too were scared. Soon after she posted pictures of the hostages on the window of her restaurant, she confronted a group of teenagers who tried to tear them down. EINAT: I stand in front of them and I said, ‘You better move fast'. MANYA: It's no secret that Iran helped plan Oct. 7. What is not as well known is how many Jews still live and thrive in Iran. Before the 1979 Islamic Revolution, there were nearly 100,000 Jews in Iran. Today, Israeli sources say the population numbers less than 10,000, while the regime and Iran's Jewish leaders say it's closer to 20,000. Regardless, Iran's Jewish community remains the largest in the Middle East outside Israel.  To be sure, the constitution adopted in 1906 is still in place nominally, and it still includes Jews as a protected religious minority. Jews in Iran have synagogues, access to kosher meat, and permission to consume wine for Shabbat, despite a national ban on alcohol. There's also a Jewish representative in Iran's parliament or Majlis. But all women and girls regardless of religion are required to wear a veil, according to the Islamist dress code, and Jews are pressured to vote in elections at Jewish-specific ballot stations so the regime can monitor their participation. Zionism is punishable by death and after Oct. 7, the regime warned its Jewish citizens to sever contact with family and friends in Israel or risk arrest. They also can't leave. Iranian law forbids an entire Jewish nuclear family from traveling abroad at the same time. At least one family member, usually the father, must remain behind to prevent emigration. But Houman points out that many Iranian Jews, including himself, are deeply attached to Iranian culture. As a resident of Los Angeles, he reads Persian literature, cooks Persian herb stew for his children and speaks in Persian to his pets. He would return to Iran in an instant if given the opportunity to do so safely. For Jews living in Iran it may be no different. They've become accustomed to living under Islamist laws. They may not want to leave, even if they could. SARSHAR: The concept of living and thriving in Iran, for anyone who is not related to the ruling clergy and the Revolutionary Guard, is a dream that feels unattainable by anyone in Iran, let alone the Jews. In a world where there is really no fairness for anyone, the fact that you're treated even less fairly almost fades. MANYA: Scholars say since the Islamic Revolution, most Jews who have left Iran have landed in Los Angeles or Long Island, New York. Still, more Jews of Iranian descent live in Israel – possibly more than all other countries combined. The reason why? Because so many like Einat's family made aliyah–up until the mid-20th Century.  It's hard to say where another exodus might lead Iranian Jews to call home. Einat will be forever grateful that her family left when they still could and landed in a beautiful and beloved place. Though she lives in the U.S. now, she travels back to Israel at least twice a year. EINAT: It's a dream for every Jew, it's not just me. It's the safe zone for every Jew. It's the one place that, even if we have, it's not safe because there is people around us that want to kill us. It's still emotionally. You know, I've been in Israel a few months ago, it's like, you always feel loved, you always feel supported. It's incredible. And it's still home. It's always going to be my home. MANYA: Persian Jews are just one of the many Jewish communities who, in the last century, left Middle Eastern and North African countries to forge new lives for themselves and future generations.  Many thanks to Einat for sharing her family's story. You can enjoy some of her family's favorite recipes in her cookbooks Balaboosta and Shuk. Her memoir Taste of Love was recently released in  an audio and digital format.  Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible. You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC. You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.

Iranian Languages and Dialects, Part II: Old Persian This episode delves into the rich history of Old Persian and Middle Iranian epigraphy, exploring the evolution and significance of inscriptions and manuscripts from the pre-Islamic period. We begin by defining inscriptions and manuscripts, noting the materials they were crafted on and their various purposes, from public proclamations to administrative documents. We then examine the classification of inscriptions by size, language, and style, with notable examples such as the monumental inscription of Darius I at Bīsotūn. The discussion highlights the primary Iranian languages used in inscriptions: Old Persian, Middle Persian, Parthian, Chorasmian, Sogdian, and Bactrian. These inscriptions, often trilingual, reflect the multinational nature of the Achaemenid, Parthian, Sasanian, and Kushan empires, necessitating attention to non-Iranian languages like Babylonian, Elamite, Aramaic, Greek, Sanskrit, and Middle Indian. The episode also addresses the underdeveloped state of Iranian epigraphy, with significant contributions from the Corpus Inscriptionum Iranicarum and other key archaeological reports. We then explore the pivotal discoveries and methodologies that advanced the field, including the identification and decipherment of Old Persian by early scholars. The episode concludes with an overview of the Old Persian royal inscriptions found across various sites, their linguistic significance, and the insights they provide into Achaemenid administration and culture. For a better understanding, please review my previous episode on Iranian Languages and Dialects, Part I which serves as a preamble to this discussion.

Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women--whether they were simply sitting at their looms at home or participating in the highest echelons of power--were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread: How Women Shaped the Course of Ancient History (Viking, 2024) never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women--whether they were simply sitting at their looms at home or participating in the highest echelons of power--were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread: How Women Shaped the Course of Ancient History (Viking, 2024) never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women--whether they were simply sitting at their looms at home or participating in the highest echelons of power--were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread: How Women Shaped the Course of Ancient History (Viking, 2024) never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. Learn more about your ad choices. Visit megaphone.fm/adchoices

Around four thousand years ago, the mysterious Minoans sculpted statues of topless women with snakes slithering on their arms. Over one thousand years later, Sappho wrote great poems of longing and desire. For classicist Daisy Dunn, these women--whether they were simply sitting at their looms at home or participating in the highest echelons of power--were up to something much more interesting than other histories would lead us to believe. Together, these women helped to make antiquity as we know it. In this monumental work, Dunn reconceives our understanding of the ancient world by emphasizing women's roles within it. The Missing Thread: How Women Shaped the Course of Ancient History (Viking, 2024) never relegates women to the sidelines and is populated with well-known names such as Cleopatra and Agrippina, as well as the likes of Achaemenid consort Atossa and Olympias, a force in Macedon. Spanning three thousand years, the story moves from Minoan Crete to Mycenaean Greece, from Lesbos to Asia Minor, from the Persian Empire to the royal court of Macedonia, and concludes with Rome and its growing empire. The women of antiquity are undeniably woven throughout the fabric of history, and in The Missing Thread they finally take center stage. Learn more about your ad choices. Visit megaphone.fm/adchoices

►How did the mighty Sasanian Persian Empire fall to the Muslim Arabs? ►What happened in the Persian Empire on February 9, in the year 628? ►Where is the tomb of the last Sasanian King of kings? Were the Achaemenid and Sasanian Empires Persian or Iranian? What's the significance of these terms in the context of the past? How about now? Or in the 20th century, when Persia officially changed its name to Iran?

Dive into the fascinating world of Zoroastrianism, its ancient hsitory and ethical teachings, from its origins with the prophet Zarathushtra through the Achaemenid, Parthian and Sasanian empires and all the way until today. Discover how Zoroastrianism might be one of the most important religions in history, influencing some of the most famous and popular religons and philosophies in the world.Sources/Recomended Reading: Boyce, Mary (2000). "Zoroastrians: Their Their Religious Beliefs and Practices". Routledge; 2nd edition.Dahlén, Ashk (transl.) (2023). "Zarathustra: Sånger". h:ström.Humbach, Helmut & Pallan Ichaporia (transl.) (1994). "The Heritage of Zarathushtra: A New Translation of His Gathas. Universitatsverlag Winter. Moazami, Mahnaz (ed.) (2016). "Zoroastrianism: A collection of Articles from the Encyclopedia Iranica". ENCYCLOPAEDIA IRANICA FOUNDATION. 2 Volumes. Rose, Jenny (2019). "Zoroastrianism: An Introduction". I.B. Tauris Introduction to Religions. Bloomsbury Academic. Strausberg, Michael; & Yuhan Sohrab-Dinshaw Vevaina (ed.) (2015). "The Wiley-Blackwell Companion to Zoroastrianism". Wiley-Blackwell. A second translation of the Gathas: http://avesta.org/dastur/Dinshaw_J_Irani_The_Gathas.pdf Hosted on Acast. See acast.com/privacy for more information.

fWotD Episode 2391: Sarcophagus of Eshmunazar II.Welcome to featured Wiki of the Day where we read the summary of the featured Wikipedia article every day.The featured article for Tuesday, 21 November 2023 is Sarcophagus of Eshmunazar II.The sarcophagus of Eshmunazar II is a 6th-century BC sarcophagus unearthed in 1855 in the grounds of an ancient necropolis southeast of the city of Sidon, in modern-day Lebanon, that contained the body of Eshmunazar II (Phoenician:

The Book of Esther, one of the historical books in the Torah and the Old Testament, is known as a story of community, discrimination, and human ingenuity. It's core to the Jewish holiday of Purim, with singing, feasting, and other merriment. And it's unique as one of the few books in the Bible that doesn't mention God. At all. But it's also useful as a historical document, as Lloyd Llewellyn Jones writes in his most recent book, Ancient Persia and the Book of Esther: Achaemenid Court Culture in the Hebrew Bible (I. B. Tauris, 2023). While not perhaps entirely accurate, the book refers to political divisions, court customs, and gender politics that align with what we know about Ancient Persia. In this interview, Lloyd and I talk about the Book of Esther, what it tells us about Persian history, and whether other parts of the Bible might act as good historical sources. Lloyd Llewellyn-Jones holds the chair in ancient history at Cardiff University and is the director of the Ancient Iran Program for the British Institute of Persian Studies. He has published widely on ancient history. His other books include Persians: The Age of the Great Kings (Basic Books: 2022), Designs on the Past: How Hollywood Created the Ancient World (Edinburgh University Press: 2018), and Aphrodite's Tortoise: The Veiled Woman of Ancient Greece (Classical Press of Wales: 2004). You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Ancient Persia and the Book of Esther. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Book of Esther, one of the historical books in the Torah and the Old Testament, is known as a story of community, discrimination, and human ingenuity. It's core to the Jewish holiday of Purim, with singing, feasting, and other merriment. And it's unique as one of the few books in the Bible that doesn't mention God. At all. But it's also useful as a historical document, as Lloyd Llewellyn Jones writes in his most recent book, Ancient Persia and the Book of Esther: Achaemenid Court Culture in the Hebrew Bible (I. B. Tauris, 2023). While not perhaps entirely accurate, the book refers to political divisions, court customs, and gender politics that align with what we know about Ancient Persia. In this interview, Lloyd and I talk about the Book of Esther, what it tells us about Persian history, and whether other parts of the Bible might act as good historical sources. Lloyd Llewellyn-Jones holds the chair in ancient history at Cardiff University and is the director of the Ancient Iran Program for the British Institute of Persian Studies. He has published widely on ancient history. His other books include Persians: The Age of the Great Kings (Basic Books: 2022), Designs on the Past: How Hollywood Created the Ancient World (Edinburgh University Press: 2018), and Aphrodite's Tortoise: The Veiled Woman of Ancient Greece (Classical Press of Wales: 2004). You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Ancient Persia and the Book of Esther. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The Book of Esther, one of the historical books in the Torah and the Old Testament, is known as a story of community, discrimination, and human ingenuity. It's core to the Jewish holiday of Purim, with singing, feasting, and other merriment. And it's unique as one of the few books in the Bible that doesn't mention God. At all. But it's also useful as a historical document, as Lloyd Llewellyn Jones writes in his most recent book, Ancient Persia and the Book of Esther: Achaemenid Court Culture in the Hebrew Bible (I. B. Tauris, 2023). While not perhaps entirely accurate, the book refers to political divisions, court customs, and gender politics that align with what we know about Ancient Persia. In this interview, Lloyd and I talk about the Book of Esther, what it tells us about Persian history, and whether other parts of the Bible might act as good historical sources. Lloyd Llewellyn-Jones holds the chair in ancient history at Cardiff University and is the director of the Ancient Iran Program for the British Institute of Persian Studies. He has published widely on ancient history. His other books include Persians: The Age of the Great Kings (Basic Books: 2022), Designs on the Past: How Hollywood Created the Ancient World (Edinburgh University Press: 2018), and Aphrodite's Tortoise: The Veiled Woman of Ancient Greece (Classical Press of Wales: 2004). You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Ancient Persia and the Book of Esther. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The Book of Esther, one of the historical books in the Torah and the Old Testament, is known as a story of community, discrimination, and human ingenuity. It's core to the Jewish holiday of Purim, with singing, feasting, and other merriment. And it's unique as one of the few books in the Bible that doesn't mention God. At all. But it's also useful as a historical document, as Lloyd Llewellyn Jones writes in his most recent book, Ancient Persia and the Book of Esther: Achaemenid Court Culture in the Hebrew Bible (I. B. Tauris, 2023). While not perhaps entirely accurate, the book refers to political divisions, court customs, and gender politics that align with what we know about Ancient Persia. In this interview, Lloyd and I talk about the Book of Esther, what it tells us about Persian history, and whether other parts of the Bible might act as good historical sources. Lloyd Llewellyn-Jones holds the chair in ancient history at Cardiff University and is the director of the Ancient Iran Program for the British Institute of Persian Studies. He has published widely on ancient history. His other books include Persians: The Age of the Great Kings (Basic Books: 2022), Designs on the Past: How Hollywood Created the Ancient World (Edinburgh University Press: 2018), and Aphrodite's Tortoise: The Veiled Woman of Ancient Greece (Classical Press of Wales: 2004). You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Ancient Persia and the Book of Esther. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

The Book of Esther, one of the historical books in the Torah and the Old Testament, is known as a story of community, discrimination, and human ingenuity. It's core to the Jewish holiday of Purim, with singing, feasting, and other merriment. And it's unique as one of the few books in the Bible that doesn't mention God. At all. But it's also useful as a historical document, as Lloyd Llewellyn Jones writes in his most recent book, Ancient Persia and the Book of Esther: Achaemenid Court Culture in the Hebrew Bible (I. B. Tauris, 2023). While not perhaps entirely accurate, the book refers to political divisions, court customs, and gender politics that align with what we know about Ancient Persia. In this interview, Lloyd and I talk about the Book of Esther, what it tells us about Persian history, and whether other parts of the Bible might act as good historical sources. Lloyd Llewellyn-Jones holds the chair in ancient history at Cardiff University and is the director of the Ancient Iran Program for the British Institute of Persian Studies. He has published widely on ancient history. His other books include Persians: The Age of the Great Kings (Basic Books: 2022), Designs on the Past: How Hollywood Created the Ancient World (Edinburgh University Press: 2018), and Aphrodite's Tortoise: The Veiled Woman of Ancient Greece (Classical Press of Wales: 2004). You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Ancient Persia and the Book of Esther. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Book of Esther, one of the historical books in the Torah and the Old Testament, is known as a story of community, discrimination, and human ingenuity. It's core to the Jewish holiday of Purim, with singing, feasting, and other merriment. And it's unique as one of the few books in the Bible that doesn't mention God. At all. But it's also useful as a historical document, as Lloyd Llewellyn Jones writes in his most recent book, Ancient Persia and the Book of Esther: Achaemenid Court Culture in the Hebrew Bible (I. B. Tauris, 2023). While not perhaps entirely accurate, the book refers to political divisions, court customs, and gender politics that align with what we know about Ancient Persia. In this interview, Lloyd and I talk about the Book of Esther, what it tells us about Persian history, and whether other parts of the Bible might act as good historical sources. Lloyd Llewellyn-Jones holds the chair in ancient history at Cardiff University and is the director of the Ancient Iran Program for the British Institute of Persian Studies. He has published widely on ancient history. His other books include Persians: The Age of the Great Kings (Basic Books: 2022), Designs on the Past: How Hollywood Created the Ancient World (Edinburgh University Press: 2018), and Aphrodite's Tortoise: The Veiled Woman of Ancient Greece (Classical Press of Wales: 2004). You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Ancient Persia and the Book of Esther. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The Book of Esther, one of the historical books in the Torah and the Old Testament, is known as a story of community, discrimination, and human ingenuity. It's core to the Jewish holiday of Purim, with singing, feasting, and other merriment. And it's unique as one of the few books in the Bible that doesn't mention God. At all. But it's also useful as a historical document, as Lloyd Llewellyn Jones writes in his most recent book, Ancient Persia and the Book of Esther: Achaemenid Court Culture in the Hebrew Bible (I. B. Tauris, 2023). While not perhaps entirely accurate, the book refers to political divisions, court customs, and gender politics that align with what we know about Ancient Persia. In this interview, Lloyd and I talk about the Book of Esther, what it tells us about Persian history, and whether other parts of the Bible might act as good historical sources. Lloyd Llewellyn-Jones holds the chair in ancient history at Cardiff University and is the director of the Ancient Iran Program for the British Institute of Persian Studies. He has published widely on ancient history. His other books include Persians: The Age of the Great Kings (Basic Books: 2022), Designs on the Past: How Hollywood Created the Ancient World (Edinburgh University Press: 2018), and Aphrodite's Tortoise: The Veiled Woman of Ancient Greece (Classical Press of Wales: 2004). You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Ancient Persia and the Book of Esther. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

The Persians, and especially the Achaemenids, have for centuries been presented as the ultimate "other". Corrupt, decadent, freedom-hating... In this episode, we look how accurate these stereotypes fit the real thing. The episode owes a large debt to professor Lloyd Llewellyn-Jones' excellent work (and several others), which takes many new findings and weaves them into a fascinating new narrative. I advise you all to buy it, of course. Other sources are on my Facebook page.

Although news about Iran doesn't deluge our headlines any longer, as it did the days and weeks after Ms. Mahsa Amini's murder, we continue to hear and see trickles of news about Iran and Iranians. And it's a good time to talk about it, because it's the Persian New Year on March 20th - just 3 days from now.  In this episode, my guest, Dr. Khodadad Rezakhani of Leiden University, takes us from the Black Sea to the Iranian plateau to talk about Persians & Iranians. Are these terms interchangeable? He also tells us which one is more appropriate: the Persian or Iranian New Year? From there we talk about Eranshahr, and why that important term developed during the Sasanian Empire as opposed to earlier empires, namely the Achaemenid and Parthians. Dr. Rezakhani describes the importance of the Sasanian Empire in history, and how this mighty empire pummeled the Byzantine Roman Empire and then, suddenly, fell to the Arabs and Islamization of Iran. Throughout our conversation, he debunks many myths about Iran and world history.  To learn more about Dr. Rezakhani, you can visit his academic homepage.  In addition, below are links to other episodes about Iran: S2E42: An Islamic state pretending to be a republic. CIA's 1953 coup & the 1979 Revolution. Dr. Behrooz Ghamari-Tabrizi S2E34: Iran's History of Hijab & Women's Rights, Dr. Janet Afary S2E33: Iranians of the 1979 Revolution, Dr. Naghmeh Sohrabi S2E25: Iran-U.S. Diplomacy, Dr. Vali Nasr S1E25: Iran's Leadership, Government Structure & Religion, Dr. Vali Nasr Adel Host of the History Behind News podcast HIGHLIGHTS: get future episode highlights in your inbox. SUPPORT: please click here and join our other supporters in the news peeler community. Thank you.

This episode we look at some of the physical evidence from this period.  In particular, since we are talking about the sovereign known as Ankan Tenno, we will look at a glass bowl, said to have come from his tomb, which appears to have made its way all the way from Sassanid Persia to Japan between the 5th and 6th centuries CE.  Along the way we'll take a brief look at the route that such an item may have taken to travel across the Eurasian continent all the way to Japan. For more on this episode, check out https://sengokudaimyo.com/podcast/episode-79 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 79:  Ankan's Glass Bowl. We are currently in the early part of the 6th century.  Last episode was our New Year's wrapup, but just before that we talked about the reign of Magari no Ōye, aka Ohine, aka Ankan Tennō.   According to the Chronicles, he was the eldest son of Wohodo, aka Keitai Tennō, coming to the throne in 534.  For all of the various Miyake, or Royal Grannaries, that he granted, his reign only lasted about two years, coming to an unfortunate end in the 12th month of 535.  The Chronicles claim that Ohine was 70 years old when he died, which would seem to indicate he was born when his father, Wohodo, was only 13 years of age.  That seems rather young, but not impossibly so. It is said that Ankan Tennō was buried on the hill of Takaya, in the area of Furuichi.  And that is where my personal interest in him and his short reign might end, if not for a glass bowl that caught my eye in the Tokyo National Museum. Specifically, it was the Heiseikan, which is where the Tokyo National Museum hosts special exhibitions, but it also hosts a regular exhibition on Japanese archaeology.  In fact, if you ever get the chance, I highly recommend checking it out.  I mean, let's be honest, the Tokyo National Museum is one of my favorite places to visit when I'm in Tokyo.  I think there is always something new—or at least something old that I find I'm taking a second look at. The Japanese archaeology section of the Heiseikan covers from the earliest stone tools through the Jomon, Yayoi, Kofun, and up to about the Nara period.  They have originals or replicas of many items that we've talked about on the podcast, including the gold seal of King Na of Wa, the Suda Hachiman mirror, and the swords from Eta Funayama and Inariyama kofun, which mention Wakatakiru no Ōkimi, generally thought to be the sovereign known as Yuuryaku Tennō.  They also have one of the large iron tate, or shields, on loan from Isonokami Shrine, and lots of bronze mirrors and various types of haniwa. Amongst this treasure trove of archaeological artifacts, one thing caught my eye from early on.  It is a small, glass bowl, round in shape, impressed throughout with a series of round indentations, almost like a giant golf ball.  Dark brown streaks crisscross the bowl, where it has been broken and put back together at some point in the past.  According to the placard, this Juuyo Bunkazai, or Important Cultural Property, is dated to about the 6th century, was produced somewhere in West Asia, and it is said to have come from the tomb of none other than Ankan Tennō himself. This has always intrigued me.  First and foremost there is the question of provenance—while there are plenty of tombs that have been opened over the years, generally speaking the tombs of the imperial family, especially those identified as belonging to reigning sovereigns, have been off limits to most archaeological investigations.  So how is it that we have artifacts identified with the tomb of Ankan Tennō, if that is the case? The second question, which almost trumps the first, is just how did a glass bowl from west Asia make it all the way to Japan in the 6th century?  Of course, Japan and northeast Asia in general were not strangers to glassmaking—glass beads have a long history both on the Korean peninsula and in the archipelago, including the molds used to make them.  However, it is one thing to melt glass and pour it into molds, similar to working with cast bronze.  These bowls, however, appear to be something different.  They were definitely foreign, and, as we shall see, they had made quite the journey. So let's take a look and see if we can't answer both of these questions, and maybe learn a little bit more about the world of 6th century Japan along the way. To start with, let's look at the provenance of this glass bowl.  Provenance is important—there are numerous stories of famous “finds” that turned out to be fakes, or else items planted by someone who wanted to get their name out there.  Archaeology—and its close cousin, paleontology—can get extremely competitive, and if you don't believe me just look up the Bone Wars of the late 19th century.  Other names that come to mind:  The infamous Piltdown man, the Cardiff Giant, and someone we mentioned in one of our first episodes, Fujimura Shin'ichi, who was accused of salting digs to try to claim human habitation in Japan going back hundreds of thousands of years. This is further complicated by the fact that, in many cases, the situation behind a given find is not necessarily well documented.  There are Edo period examples of Jomon pottery, or haniwa, that were found, but whose actual origins have been lost to time.  Then there are things like the seal of King Na of Wa, which is said to have been discovered by a farmer, devoid of the context that would help to otherwise clear the questions that continue to surround such an object.  On top of this, there are plenty of tombs that have been worn down over the ages—where wind and water have eroded the soil, leaving only the giant stone bones, or perhaps washing burial goods into nearby fields or otherwise displacing them. So what is the story with the tomb of Ankan Tennō, and this glass bowl? To answer this, let's first look at the tomb attributed to Ankan Tennō.  The Nihon Shoki tells us in the 8th century that this tomb was located at Takaya, in the area of Furuichi.  This claim is later repeated by the Engi Shiki in the 10th century.  Theoretically, the compilers of both of these works had some idea of where this was, but in the hundreds of years since then, a lot has happened.  Japan has seen numerous governments, as well as war, famine, natural disaster, and more.  At one point, members of the royal household were selling off calligraphy just to pay for the upkeep of the court, and while the giant kofun no doubt continued to be prominent features for locals in the surrounding areas, the civilian and military governments of the intervening centuries had little to no budget to spare for their upkeep.  Records were lost, as were many details. Towards the end of the Edo period, and into the early Meiji, a resurgence in interest in the royal, or Imperial, family and their ancient mausoleums caused people to investigate the texts and attempt to identify mausoleums for each of the sovereigns, as well as other notable figures, in the Kojiki and the Nihon Shoki.  Given that many of those figures are likely fictional or legendary individuals, one can see how this may be problematic.  And yet, the list that eventually emerged has become the current list of kofun protected by the Imperial Household Agency as imperial mausolea. Based on what we know, today, some of these official associations seem obviously questionable.  Some of them, for instance, are not even keyhole shaped tombs—for instance, some are circular, or round tombs, where the claim is often made that the other parts of the tomb were eroded or washed away.  Still others engender their own controversy, such as who, exactly, is buried in Daisen-ryō, the largest kofun, claimed to be the resting place of Ōsazaki no Mikoto, aka Nintoku Tennō.  Some people, however, claim that it is actually the sovereign Woasatsuma Wakugo, aka Ingyō Tennō, who is buried there, instead.  What is the truth?  Well, without opening up the main tomb, who is to say, and even then it is possible that any evidence may have already been lost to the acidic soils of the archipelago, which are hardly kind to organic matter. By the way, quick divergence, here—if you look up information on Daisen-ryō, aka Daisen Kofun, you may notice that there are drawings of a grave, including a coffin, associated with it.  That might get you thinking, as I did at one point, that Daisen kofun had already been opened, but it turns out that was a grave on the slopes of the square end of the kofun, and not from the main, circular burial mound.  Theoretically this may have been an important consort, or perhaps offspring or close relative of the main individual interred in the kofun, but most likely it is not for the person for whom the giant mound was actually erected.  So, yes, Daisen kofun remains unopened, at least as far as we know. As for the kofun identified for Ankan Tennō, today that is the tomb known as Furuichi Tsukiyama Kofun, aka Takaya Tsukiyama Kofun.  While the connection to Ankan Tennō may be somewhat unclear, the kofun has had its own colorful history, in a way.  Now most of the reports I could find, from about '92 up to 2022, place this kofun, which is a keyhole shaped kofun, in the correct time period—about the early to mid-6th century, matching up nicely with a 534 to 535 date for the reign given to Ankan Tennō.  But what is fascinating is the history around the 15th to 16th centuries.  It was just after the Ounin War, in 1479, when Hatakeyama Yoshihiro decided to build a castle here, placing the honmaru, the main enclosure, around the kofun, apparently incorporating the kofun and its moats into the castle design.  The castle, known as Takaya Castle, would eventually fall to Oda Nobunaga's forces in 1575, and most of the surrounding area was burned down in the fighting, bringing the kofun's life as a castle to an end. Some of the old earthworks still exist, however, and excavations in the area have helped determine the shape of the old castle, though there still have not been any fulsome excavations of the mound that I have found.  This makes sense as the kofun is designated as belonging to a member of the imperial lineage. There are, however, other keyhole shaped kofun from around the early 6th century that are also found in the same area, which also could be considered royal mausolea, and would seem to fit the bill just as well as this particular tomb.  In addition, there are details in the Chronicles, such as the fact that Magari no Ohine, aka Ankan Tennō, was supposedly buried with his wife and his younger sister.  This is, however, contradicted by records like the 10th century Engi Shiki, where two tombs are identified, one for Ankan Tennō and one for his wife, Kasuga no Yamada, so either the Chronicles got it wrong, or there were already problems with tomb identification just two centuries later.  So we still aren't entirely sure that this is Ankan Tennō's tomb. But at least we know that the glass bowl came from a 6th century kingly tomb, even if that tomb was only later identified as belonging to Ankan Tennō, right? Well, not so fast. The provenance on the bowl is a bit more tricky than that.  You see, the bowl itself came to light in 1950, when a private individual in Fuse, Ōsaka invited visiting scholar Ishida Mosaku to take a look.  According to his report at the time, the bowl was in a black lacquered box and wrapped in a special cloth, with a written inscription that indicated that the bowl had been donated to a temple in Furuichi named Sairin-ji. There are documents from the late Edo period indicating that various items were donated to Sairin-ji temple between the 16th to the 18th centuries, including quote-unquote “utensils” said to have been washed out of the tomb believed to be that of Ankan Tennō.  Ishida Mosaku and other scholars immediately connected this glass bowl with one or more of those accounts.  They were encouraged by the fact that there is a similar bowl found in the Shōsōin, an 8th century repository at Tōdai-ji temple, in Nara, which houses numerous artifacts donated on behalf of Shōmu Tennō.  Despite the gulf of time between them—two hundred years between the 6th and 8th centuries—this was explained away in the same way that Han dynasty mirrors, made in about the 3rd century, continued to show up in burials for many hundreds of years afterwards, likewise passed down as familial heirlooms. Still, the method of its discovery, the paucity of direct evidence, and the lack of any direct connection with where it came from leaves us wondering—did this bowl really come from the tomb of Ankan Tennō?  Even moreso, did it come from a 6th century tomb at all?  Could it not have come from some other tomb? We could tie ourselves up in knots around this question, and I would note that if you look carefully at the Tokyo National Museum's own accounting of the object they do mention that it is quote-unquote “possibly” from the tomb of Ankan Tennō. What does seem clear, however, is that its manufacture was not in Japan.  Indeed, however it came to our small group of islands on the northeastern edge of the Eurasian continent, it had quite the journey, because it does appear to be genuinely from the Middle East—specifically from around the time of the Sassanian or Sassanid empire, the first Iranian empire, centered on the area of modern Iran. And it isn't the only one.  First off, of course, there is the 8th century bowl in the Shousoin I just mentioned, but there are also examples of broken glass found on Okinoshima, an island deep in the middle of the strait between Kyushu and the Korean peninsula, which has a long history as a sacred site, mentioned in the Nihon Shoki, and attached to the Munakata shrine in modern Fukuoka.  Both Okinoshima and the Shōsōin—at least as part of the larger Nara cultural area—are on the UNESCO register of World Heritage sites, along with the Mozu-Furuichi kofun group, of which the Takaya Tsukiyama kofun is one.. Okinoshima is a literal treasure trove for archaeologists. However, its location and status have made it difficult to fully explore.  The island is still an active sacred site, and so investigations are balanced with respect for local tradition.  The lone occupant of the island is a Shinto priest, one of about two dozen who rotate spending 10 days out at the island, tending the sacred site.  Women are still not allowed, and for centuries, one day a year they allowed up to 200 men on the island after they had purified themselves in the ocean around the island.  Since then, they have also opened up to researchers, as well as military and media, at least in some instances. The island is apparently littered with offerings.  Investigations have demonstrated that this island has been in use since at least the 4th century.  As a sacred site, guarding the strait between Kyushu and the Korean peninsula, fishermen and sailors of all kinds would make journeys to the island and leave offerings of one kind or another, and many of them are still there: clay vessels, swords, iron ingots, bronze mirrors, and more.  The island's location, which really is in the middle of the straits, and not truly convenient to any of the regular trading routes, means that it has never really been much of a strategic site, just a religious one, and one that had various religious taboos, so it hasn't undergone the centuries of farming and building that have occurred elsewhere. Offerings are scattered in various places, often scattered around or under boulders and large rocks that were perhaps seen as particularly worthy of devotion.  Since researchers have been allowed in, over 80,000 treasures have been found and catalogued.  Among those artifacts that have been brought back is glass, including glass from Sassanid Persia.  Pieces of broken glass bowls, like the one said to have come from Ankan's tomb, as well as what appear to be beads made from broken glass pieces, have been recovered over the years, once more indicating their presence in the trade routes to the mainland, although when, exactly, they came over can be a little more difficult to place. That might be helped by two other glass artifacts, also found in the archaeological exhibit of the Heiseikan in the Tokyo National Museum: a glass bowl and dish discovered at Niizawa Senzuka kofun Number 126, in Kashihara city, in Nara. This burial is believed to date to the latter half of the 5th century, and included an iron sword, numerous gold fittings and jewelry, and even an ancient clothes iron, which at the time looked like a small frying pan, where you could put hot coals or similar items in the pan and use the flat bottom to help iron out wrinkles in cloth.  Alongside all of this were also discovered two glass vessels.  One was a dark, cobalt-blue plate, with a stand and very shallow conical shape.  The other was a round glass bowl with an outwardly flared lip.  Around the smooth sides, the glass has been marked with three rows of circular dots that go all the way around, not dissimilar from the indentations in the Ankan and Shōsōin glass bowls. All of these, again, are believed to have come from Sassanid Persia, modern Iran, and regardless of the provenance of the Ankan bowl, it seems that we have clear evidence that Sassanian glassworks were making their way to Japan.  But how?  How did something like glass—hardly known for being the most robust of materials—make it all the way from Sassanid Persia to Yamato between the 5th and 8th centuries? To start with, let's look at Sassanid Persia and its glass. Sassanid Persia—aka Sassanid or Sassanian Iran—is the name given to the empire that replaced the Parthian empire, and is generally agreed to have been founded sometime in the early 3rd century.  The name “Sassanid” refers to the legendary dynastic founder, Sassan, though the first historical sovereign appears to be Ardeshir I, who helped put the empire on the map. Ardeshir I called his empire “Eran sahr”, and it is often known as an Iranian or Persian empire, based on their ties to Pars and the use of the Middle Persian, or Farsi, language.   For those not already well aware, Farsi is one of several Iranian languages, though over the years many of the various Iranian speaking peoples would often be classified as “Persian” in English literature.  That said, there is quite a diversity of Iranian languages and people who speak them, including Farsi, Pashto, Dari, Tajik, and the ancient Sogdian language, which I'm sure we'll touch on more given their importance in the ancient silk road trade.  Because of the ease with which historical “Iranian” ethnic groups can be conflated with the modern state, I am going to largely stick with the term Persian, here, but just be aware that the two words are often, though not always, interchangeable. The Sassanid dynasty claimed a link to the older Achaemenid dynasty, and over the subsequent five centuries of their rule they extended their borders, dominating the area between the Caspian Sea and the Persian Gulf, eastward to much of modern Afghanistan and Pakistan, running right up to the Hindu Kush and the Pamir mountains.  They held sway over much of Central Asia, including the area of Transoxiana.  With that they had access to both the sea routes, south of India and the overland routes through the Tianshan mountains and the northern and southern routes around the great Taklamakan desert – so, basically, any trade passing between Central and East Asia would pass through Sassanid territory. The Persian empire of the Sassanids was pre-Islamic—Islamic Arab armies would not arrive until about the 7th century, eventually bringing an end to the Sassanid dynasty.  Until that point, the Persian empire was largely Zoroastrian, an Iranian religion based around fire temples, restored after the defeat of the Parthians, where eternal flames were kept burning day and night as part of their ritual practice.  The Sassanids inherited a Persian culture in an area that had been dominated by the Parthians, and before that the Hellenistic Seleucids, and their western edge bordered with the Roman empire.  Rome's establishment in the first century BCE coincided with the invention of glassblowing techniques, and by the time of the Sassanid Empire these techniques seem to have been well established in the region. Sassanid glass decorated with patterns of ground, cut, and polished hollow facets—much like what we see in the examples known in the Japanese islands—comes from about the 5th century onward.  Prior to that, the Sassanian taste seems to have been for slightly less extravagant vessels, with straight or slightly rounded walls. Sassanid glass was dispersed in many different directions along their many trade routes across the Eurasian continent, and archaeologists have been able to identify glass from this region not just by its shape, but by the various physical properties based on the formulas and various raw materials used to make the glass. As for the trip to Japan, this was most likely through the overland routes.  And so the glass would have been sold to merchants who would take it up through Transoxiana, through passes between the Pamirs and the Tianshan mountains, and then through a series of oasis towns and city-states until it reached Dunhuang, on the edge of the ethnic Han sphere of influence. For a majority of this route, the glass was likely carried by Sogdians, another Iranian speaking people from the region of Transoxiana.  Often simply lumped in with the rest of the Iranian speaking world as “Persians”, Sogdians had their own cultural identity, and the area of Sogdia is known to have existed since at least the ancient Achaemenid dynasty.  From the 4th to the 8th century, Sogdian traders plied the sands of Central Eurasia, setting up a network of communities along what would come to be known as the Silk Road. It is along this route that the glassware, likely packed in straw or some other protective material, was carried on the backs of horses, camels, and people along a journey of several thousand kilometers, eventually coming to the fractious edge of the ethnic Han sphere.  Whether it was these same Sogdian traders that then made their way to the ocean and upon boats out to the Japanese islands is unknown, but it is not hard imagining crates being transferred from merchant to merchant, east, to the Korean Peninsula, and eventually across the sea. The overland route from Sogdia is one of the more well-known—and well-worn—routes on what we modernly know as the Silk Road, and it's very much worth taking the time here to give a brief history of how this conduit between Western Asia/Europe and Eastern Asia developed over the centuries.  One of the main crossroads of this area is the Tarim Basin, the area that, today, forms much of Western China, with the Tianshan mountains in the north and the Kunlun Mountains, on the edge of the Tibetan plateau, to the south.  In between is a large desert, the Taklamakan desert, which may have once been a vast inland sea.  Even by the Han dynasty, a vast saltwater body known as the Puchang Sea existed in its easternmost regions.  Comparable to some of the largest of the Great Lakes, and fed by glacial run-off, the lake eventually dwindled to become the salt-marshes around Lop Nur.  And yet, researchers still find prominent boat burials out in what otherwise seems to be the middle of the desert. Around the Tarim basin were various cultures, often centered on oases at the base of the mountains.  Runoff from melting ice and snow in the mountains meant a regular supply of water, and by following the mountains one could navigate from watering hole to watering hole, creating a natural roadway through the arid lands.  In the middle of the Basin, however, is the great Taklamakan desert, and even during the Han dynasty it was a formidable and almost unpassable wasteland.  One could wander the sands for days or weeks with no water and no indication of direction other than the punishing sun overhead.  It is hardly a nice place and remains largely unpopulated, even today. While there were various cultures and city-states around the oasis towns, the first major power that we know held sway, at least over the northern route, were the Xiongnu.  Based in the area of modern Mongolia, the Xiongnu swept down during the Qin and early Han dynasties, displacing or conquering various people. An early exploration of the Tarim basin and its surroundings was conducted by the Han dynasty diplomat, Zhang Qian.  Zhang Qian secretly entered Xiongnu territory with the goal of reaching the Yuezhi—a nomadic group that had been one of those displaced by the Xiongnu.  The Yuezhi had been kicked out of their lands in the Gansu region and moved all the way to the Ferghana valley, in modern Tajikistan, a part of the region known as Transoxiana.  Although Zhang Qian was captured and spent 10 years in service to the Xiongnu, he never forgot his mission and eventually made his way to the Yuezhi.  By that time, however, the Yuezhi had settled in to their new life, and they weren't looking for revenge. While Zhang Qian's news may have been somewhat disappointing for the Han court, what was perhaps more important was the intelligence he brought back concerning the routes through the Tarim basin, and the various people there, as well as lands beyond.  The Han dynasty continued to assert itself in the area they called the “Western Regions”, and General Ban Chao would eventually be sent to defeat the Xiongnu and loosen their hold in the region, opening up the area all the way to modern Kashgar.  Ban Chao would even send an emissary, Gan Ying, to try to make the journey all the way to the Roman empire, known to the Han court as “Daqin”, using the name of the former Qin dynasty as a sign of respect for what they had heard.  However, Gan Ying only made it as far as the land of Anxi—the name given to Parthia—where he was told that to make it to Rome, or Daqin, would require crossing the ocean on a voyage that could take months or even years.  Hearing this, Gan Ying decided to turn back and report on what he knew. Of course if he actually made it to the Persian Gulf—or even to the Black Sea, as some claim—Gan Ying would have been much closer to Rome than the accounts lead us to believe. It is generally thought that he was being deliberately mislead by Parthian merchants who felt they might be cut out if Rome and the Han Dynasty formed more direct relations.  Silks from East Asia, along with other products, were already a lucrative opportunity for middlemen across the trade routes, and nobody wanted to be cut out of that position if they could help it. That said, the Parthians and, following them the Sassanid Persians, continued to maintain relationships with dynasties at the other end of what we know as the Silk Road, at least when they could.  The Sassanid Persians, when they came to power, were known to the various northern and southern dynasties as Bosi—possibly pronounced something like Puasie, at the time, no doubt their attempt to render the term “Parsi”.  We know of numerous missions in both directions between various dynasties, and Sassanian coins are regularly found the south of modern China. And so we can see that even in the first and second centuries, Eurasia was much more connected than one might otherwise believe.  Goods would travel from oasis town to oasis town, and be sold in markets, where they might just be picked up by another merchant.  Starting in the fourth century, the Sogdian merchants began to really make their own presence known along these trade routes.  They would set up enclaves in various towns, and merchants would travel from Sogdian enclave to Sogdian enclave with letters of recommendation, as well as personal letters for members of the community, setting up their own early postal service.  This allowed the Sogdian traders to coordinate activities and kept them abreast of the latest news.     I'm not sure we have a clear indication how long this trip would take.  Theoretically, one could travel from Kashgar to Xi'an and back in well under a year, if one were properly motivated and provisioned—it is roughly 4,000 kilometers, and travel would have likely been broken up with long stays to rest and refresh at the various towns along the way. I've personally had the opportunity to travel from Kashgar to Turpan, though granted it was in the comfort of an air conditioned bus.  Still, having seen the modern conditions, the trip would be grueling, but not impossible back in the day, and if the profits were lucrative enough, then why not do it—it is not dissimilar to the adventurers from Europe in the 16th century who went out to sea to find their own fortunes.  And so the glass bowl likely made its way through the markets of the Tarim basin, to the markets of various capitals in the Yellow River or Yangzi regions—depending on who was in charge in any given year—and eventually made its way to the Korean peninsula and from there to a ship across the Korean strait. Of course, those ships weren't simply holding a single glass vessel.  Likely they were laden with a wide variety of goods.  Some things, such as fabric, incense, and other more biodegradable products would not be as likely to remain, and even glass breaks and oxidizes, and metal rusts away.  Furthermore, many of the goods had likely been picked over by the time any shipments arrived in the islands, making things such as these glass bowls even more rare and scarce. Still, this bowl, whether it belonged to Ankan or not, tells us a story.  It is the story of a much larger world, well beyond the Japanese archipelago, and one that will be encroaching more and more as we continue to explore this period.  Because it wasn't just physical goods that were being transported along the Silk Road.  The travelers also carried with them news and new ideas.  One of these ideas was a series of teachings that came out of India and arrived in China during the Han dynasty, known as Buddhism.  It would take until the 6th century, but Buddhism would eventually make its way to Japan, the end of the Silk Road. But that is for another episode.  For now, I think we'll close out our story of Ankan and his glass bowl.  I hope you've enjoyed this little diversion, and from here we'll continue on with our narrative as we edge closer and closer to the formal introduction of Buddhism and the era known as the Asuka Period. Until then, thank you for listening and for all of your support.  If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.      

Dr Basima talks about her new research on a Late Babylonian economic archive from Shatir. She explains about her teaching, and incorporating tablet handling sessions at the Iraq Museum. 2:03 an Achaemenid archive7:15 confiscated tablets9:53 locating ancient Shatir11:39 publication plans15:00 teaching at Baghdad University21:06 how did Basima become interested?23:51 thoughts about the futureMusic by Ruba HillawiWebsite: http://wedgepod.orgYouTube: https://www.youtube.com/channel/UCSM7ZlAAgOXv4fbTDRyrWgwEmail: wedgepod@gmail.comTwitter: @wedge_podPatreon: http://Patreon.com/WedgePod

Check out what I'm up to this summer and fall and see if you can learn some Greek and Latin with me.Full Show Notes Available at https://plutarch.life/alexanderSeason 4 is brought to you by Hackett Publishing - Use the coupon code PLUTARCH for 20% off and free shipping at hackettpublishing.com     Important People-Bucephalus - Yes, a horse is an important character! Fiery, hard-working, and lasting till the edge of Alexander's empire, Bucephalus (ox-head) provides an analogue for us to see a fiery temperament tamed. -Philip - Alexander's ambitious father and the succesful military reformer who almost led an expedition against Persia himself. His untimely assassination makes that task fall to Alexander. -Olympias - An ambitious and scheming mother, Olympias always pushes Alexander to do more and work harder. While at home, she frequently conflicts with Antipater, the regent Alexander left in charge of Macedonia in his decade-long absence. -Darius III - The last Achaemenid emperor of Persia flees from Alexander twice but, overall, is treated well by his enemy. He didn't choose his successor, but ultimatley respects the man who sits on the throne of Cyrus after his death. -Poros - One of the last king-generals that Alexander defeats before turning around to head back home. Poros lives on the far side of the Indus River and earns Alexander's respect in a hard-fought battle. Alexander keeps him in his current position and adds lands to his after defeating him. -Aristotle - One of the greatest philosophers who ever lived worked as the personal tutor to Alexander the Great for at least two years. The two men continue to correspond later in life but some versions of the story have their relationship cool significantly after Alexander executes his grand-nephew, Callisthenes (cf. sections 53-55)-Philotas - A contemporary of Alexander rising in the ranks under his father, Parmenio. Both experienced leaders who served under Philip and Alexander, Philotas's pride finds him implicated in a conspiracy and Alexander kills him and his father. -Clitus (Cleitus) - A member of Alexander's companion cavalry who saves his life at The Battle of Granicus River. When he later tries to publicly correct Alexander for adopting too many Persian customs, the fight leads to his tragic death, which Alexander struggles to recover from.  -Callisthenes - Grand-nephew of Aristotle accompanying Alexander on the Persian Expedition. He acts as a proxy for Alexander's relationship with the ethical and political lessons Alexander had learned from Aristotle. When he dies (some reports say by Alexander's order, others do not), it seems Alexander lost his last link with his childhood education.Important Places-Thebes - Not just in Plutarch's backyard, but the city punished for revolting after Philip's death. It is burned to the ground and 30,000 of its inhabitant are sold into slavery. Plutarch thinks this must anger the god Dionysius, who was born close to Thebes. -The Battle of Granicus River -Battle of Issus-The Siege of Tyre-Alexandria-The Battle of Gaugamela-The Battle of HydapsesKey Virtues and Vices-Generosity -Justice  -Friendship   -Ambition (φιλοτιμία)Support the show

A collection of early Zoroastrian prayers to the various Yazatas, the Yashts are some of the only surviving sources that provide a detailed window into the more polytheistic aspects of ancient Iran. As a bonus, they partially stem from myths and legends as told in the Achaemenid period. Merch On Sale Now! Go to HistoryOfPersia.LaunchCart.store Patreon | Support Page | STORE Twitter | Facebook | Instagram --- Support this podcast: https://anchor.fm/history-of-perisa/support

The Achaemenid capital city at Persepolis wasn't really much of a city in the traditional sense, but that doesn't mean it was just a palace. A Persepolis Metropolitan Area stretched at least 5km out in every direction, and there have been some exciting finds there as well. We'll also look at the area surrounding the other Persian palace cities. Merch On Sale Now! Go to HistoryOfPersia.LaunchCart.store Intelligent Speech Conference 2022! Buy tickets with promo code Persia Sign Up For The History Buffs at TheHistoryBuffs.com/HistoryOfPersia Patreon | Support Page | STORE Twitter | Facebook | Instagram --- Support this podcast: https://anchor.fm/history-of-perisa/support

Any discussion of Achaemenid religion is bound to be fascinating, but that discussion isn't bound to Zoroastrianism. This one's abut all the other gods worshipped in Persia itself. Patreon | Support Page Twitter | Facebook | Instagram --- Support this podcast: https://anchor.fm/history-of-perisa/support

At just over 40 years on the throne, Artaxerxes I was the second-longest reigning Achaemenid king. This is an episode for all of the little things and less detailed stories that played out in that time. From a new status quo in the west to dramatic building projects in the east, Artaxerxes was a busy guy. Patreon | Support Page Twitter | Facebook | Instagram --- Support this podcast: https://anchor.fm/history-of-perisa/support

The story of the Megabyzid family conveniently flows from a solid recap of the story so far straight into the next major event in Achaemenid history: the very first satrap's revolt, complete with Greek mercenaries and royal family drama. Patreon | Support Page Twitter | Facebook | Instagram --- Support this podcast: https://anchor.fm/history-of-perisa/support