Podcasts about Achaemenid Empire

A Girl in Persia is a epic sung-through full-length musical adaptation of the Book of Esther from the Tanakh (the Bible). Aiming to be faithful to Scripture, this adaptation's book, lyrics, and music are all written with a historical and cultural focus in mind. A runtime of nearly 3 hours (with an interval) allows for a fully immersive experience in the world of the Achaemenid Empire (c. 550-330 BCE, the First Persian Empire). Without further ado, allow us to present to you a teaser below of its music. If a picture is worth a thousand words, a minute of music is worth ten thousand:

In 458 BCE, a group of foreign billionaires initiated a coup in Judea in order to exempt themselves from paying taxes. They succeeded thanks to the first edition of the Torah. Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

In this episode of Global Treasures, we cover Persepolis, located in Iran. This UNESCO world heritage site served as the capital of the Achaemenid Empire. Join us as we discuss the history, travel tips and more. These links will help you plan your trip - Support our affiliates at no extra cost to you! https://plannin.com/en/profile/globaltreasures?refId=globaltreasures Barvita (Get 15% off your order with code ABIGAILVACCA): https://barvita.co/?ref=ABIGAILVACCA 

A rollicking adventure starring three free-spirited Victorians on a twenty-year quest to decipher cuneiform, the oldest writing in the world—from the New York Times bestselling author of The Bad-Ass Librarians of Timbuktu.It was one of history's great vanishing acts.Around 3,400 BCE—as humans were gathering in complex urban settlements—a scribe in the mud-walled city-state of Uruk picked up a reed stylus to press tiny symbols into clay. For three millennia, wedge shape cuneiform script would record the military conquests, scientific discoveries, and epic literature of the great Mesopotamian kingdoms of Sumer, Assyria, and Babylon and of Persia's mighty Achaemenid Empire, along with precious minutiae about everyday life in the cradle of civilization. And then…the meaning of the characters was lost.London, 1857. In an era obsessed with human progress, mysterious palaces emerging from the desert sands had captured the Victorian public's imagination. Yet Europe's best philologists struggled to decipher the bizarre inscriptions excavators were digging up.Enter a swashbuckling archaeologist, a suave British military officer turned diplomat, and a cloistered Irish rector, all vying for glory in a race to decipher this script that would enable them to peek farther back into human history than ever before.From the ruins of Persepolis to lawless outposts of the crumbling Ottoman Empire, The Mesopotamian Riddle whisks you on a wild adventure through the golden age of archaeology in an epic quest to understand our past.Joshua Hammer is a veteran foreign and war correspondent for Newsweek who has covered conflicts on four continents. He is the author of two previous books, A Season in Bethlehem and Chosen by God: A Brother's Journey. He has contributed articles to The New Yorker, Smithsonian, and many other publications. He lives in Cape Town, South Africa, with his wife and two sons.Become a supporter of this podcast: https://www.spreaker.com/podcast/earth-ancients--2790919/support.

History sometimes has a habit of framing cultures as either heroes or villains, depending on the source. When it comes to Greek sources Herodotus "The Father of History", is kinda the go to when it comes to the period of antiquity. Every story needs a bad guy or a great evil to overcome, and when it comes to Herodotus his history was many times more fiction than fact. For the Greeks it was the vast and powerful Persian Empire coming to snuff out the light of the greek world. Weeeellllll...the Greeks were already doing a decent job of that themselves to be honest. While the first Persian Empire, established by the Acheamenid (Ack-a-men-id) Dynasty was central to the story of Greece "uniting", the Persians were across the Aegean doing some pretty incredible things. Founded by Cyrus the Great the Achaemenid Dynasty became the largest empire in the world during its time. Religious Tolerance, establishment of great road systems to carry trade and culture, the first mail system, a standardized monetary system based on the gold and silver, and a common language just to name a few. We owe a surprising amount of things in our modern world to this Empire. Tune in a find out just who were the Achaemenids and why maybe the Greeks kinda had it coming... Support the show

This episode we continue to follow the monk Xuanzang on his path along the silk road.  From Gaochang, he traveled through the Tarim Basin, up over the Tianshan Mountains, to the heart of the Western Gokturk Qaghanate.  From there, he traveled south, through the region of Transoxania to Bactria and the land of Tukhara.  He pushed on into the Hindu Kush, witnessing the stone Buddha statues of Bamiyan, and eventually made his way to the land of Kapisa, near modern Kabul, Afghanistan.  From there he would prepare to enter the Indian subcontinent: the home of the historical Buddha. For more discussion and some photos of the areas along this journey, check out our podcast blog at https://sengokudaimyo.com/podcast/episode-121   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 121: Journey to the West, Part 2   The cold winds blew through the travelers' doubled up clothing and thick furs.  Cold, wet ground meant that even two sets of boots were not necessarily enough after several days.  The frozen mist would often obscure everything except for the path immediately in front, hiding the peaks and making the sky a uniform white. In many places, the path would be blocked by rock, ice, or snow—the remnants of an avalanche, which could easily take an unsuspecting traveler.  And there was the elevation.  Hiking through the mountains, it was easy enough to reach heights of a mile or higher, and for those not accustomed to that elevation the thin air could take a surprising toll, especially if you were pushing yourself.  And the road was no less kind to the animals that would be hauling said travelers and their gear. And yet, this was the path that Xuanzang had agreed to.  He would continue to push through, despite the various deprivations that he would be subjected to.  No doubt he often wondered if it was worth it.  Then again, returning was just as dangerous a trip, so why not push on?   Last episode we introduced the monk Xuanzang, who traveled the Silk Road to India in the 7th century and returned to China.  He brought back numerous sutras to translate, and ended up founding a new school, known as the Faxian school—or the Hossou school in Japan.   As we mentioned last time, Xuanzang during his lifetime met with students from the archipelago when they visited the continent.  The records of his travels—including his biography and travelogue—are some of the best information we have on what life was like on the silk road around this time. In the last episode, we talked about Xuanzang: how he set out on his travels, his illegal departure from the Tang empire, and his perilous journey across the desert, ending up in Gaochang.  There, King Qu Wentai had tried to get him to stay, but he was determined to head out.  This episode we are going to cover his trip to Agni, Kucha, and Baluka—modern Aksu—and up to the Western Gokturk Qaghanate's capital of Suyab.  From there, we'll follow his footsteps through the Turkic controlled regions of Transoxania and into Tukhara, in modern Afghanistan.  Finally, we'll cover the last parts of his journey before he reached the start of his goal:  India. From Gaochang, Xuanzang continued on, through the towns he names as Wuban and Dujin, and into the country of Agni—known today as the area of Yanqi—which may also have been known as Wuqi.  The route was well-enough known, but it wasn't necessarily safe.  At one point, Xuanzang's caravan met with bandits, whom they were fortunately able to pay off.  The following night they encamped on a river bank with some merchants who also happened to be traveling the road.  The merchants, though, got up at midnight and headed out, hoping to get to the city early so that they could be the first ones to the market.  They only made it a few miles down the road, however, before they encountered more bandits, who slaughtered them and took their goods.  The following day, Xuanzang and his retinue came upon the merchants' remains lying in the road and saw the aftermath of the massacre. This was an unforgiving land, and the road was truly dangerous, even for those who traveled it regularly.  And yet Xuanzang was planning to travel its entire length until he reached India. So with little alternative, they carried on to the royal city of Agni. Agni, or Yanqi, sits on the southwestern edge of the basin, west of Bositeng lake, on the border between the Turfan basin and the larger Tarim Basin.  The name is thought to be a Tocharian—or Turfanian—name for the city, which is also known as Karashr. According to the biography by Huili, Xuanzang and his party didn't stay long in Agni.  Apparently Agni and Gaochang were not exactly on friendly terms, and even though the King of Agni and his ministers reportedly came out to greet Xuanzang and welcome him to their city, they refused to provide any horses.  They spent a single night and moved on. That said, Agni still made an impression on Xuanzang.  He noted how the capital was surrounded by hills on four sides, making it naturally defensible.  As for the people, he praises them as honest and straightforward.  They wore clothing of felt and hemp cloth, and cut their hair short, without hats or any kind of headwear.  Even the climate was pleasant, at least for the short time he was there.  He also notes that they used a script based on India—likely referring to the Brahmic script, which we find in the Tarim basin. However, as for the local lord, the King of Agni, he is a little less charitable.  Xuanzang claimed he was brave but “lacked resourcefulness” and he was a bit of a braggart.  Furthermore, the country had “no guiding principles or discipline and government orders are imperfect and not seriously implemented.”  He also mentioned the state of Buddhism in the country, noting that they were followers of Sarvastivada school, a Theravada sect popular along the Silk Road at the time.  Xuanzang was apparently not too pleased with the fact that they were not strict vegetarians, including the “three kinds of pure meat”.  From Agni, Xuanzang continued southwest, heading for the kingdom of Kucha.  He seems to have bypassed the nearby kingdom of Korla, south of Agni, and headed some 60 or 70 miles, climbing over a ridge and crossing two large rivers, and then proceeding another 200 miles or so to the land of Kucha. Kucha was a kingdom with over one hundred monasteries and five thousand monks following a form of Theravada Buddhism.  Here, Xuanzang was welcomed in by the king, Suvarnadeva, described as having red hair and blue eyes.  While Xuanzang was staying in Kucha, it is suspected that he probably visited the nearby Kizil grotto and the Buddhist caves, there, which include a painting of King Suvarnadeva's father, King Suvarnapuspa, and his three sons. You can still visit Kucha and the Kizil grottos today, although getting there is quite a trek, to be sure.  The ancient Kuchean capital is mostly ruins, but in the Kizil caves, protected from the outside elements, you can find vivid paintings ranging from roughly the 4th to the 8th century, when the site was abandoned.  Hundreds of caves were painted, and many still demonstrate vibrant colors.  The arid conditions protect them from mold and mildew, while the cave itself reduces the natural bleaching effect of sunlight.  The paintings are in numerous styles, and were commissioned by various individuals and groups over the years.  They also give us some inkling of how vibrant the city and similar structures must have been, back when the Kuchean kingdom was in its heyday. The people of Kucha are still something of a mystery.  We know that at least some of them spoke an Indo-European language, related to a language found in Agni, and both of these languages are often called Tocharian, which we discussed last episode.  Xuanzang himself noted that they used Indian writing, possibly referring to the Brahmi script, or perhaps the fact that they seem to have used Sanskrit for official purposes, such as the inscription on the cave painting at Kizil giving the name of King Suvarnapuspa.  The Kucheans also were clothed in ornamental garments of silk and embroidery.  They kept their hair cut, wearing a flowing covering over their heads—and we see some of that in the paintings. Xuanzang also notes that though we may think of this area as a desert, it was a place where rice and grains, as well as fruit like grapes, pomegranates, plums, pears, peaches, and almonds were grown.  Even today, modern Xinjiang grows some absolutely fantastic fruit, including grapes, which are often dried into raisins. Another point of interest for Xuanzang may have been that Kucha is known as the hometown of none other than Kumarajiva.  We first mentioned Kumarajiva back in episode 84.  Kumarajiva was one of the first people we know of who translated many of the sutras from India that were then more widely disseminated throughout the Yellow River and Yangzi river basins.  His father was from India and his mother was a Kuchean princess.  In the middle of the 4th century, when he was still quite young, he traveled to India and back with his mother on a Buddhist pilgrimage.  Later he would start a massive translation project in Chang'an.  His translations are credited with revolutionizing Chinese Buddhism. Xuanzang was initially welcomed by the king, his ministers, and the revered monk, Moksagupta.  They were accompanied by several thousand monks who set up tents outside the eastern gate, with portable Buddha images, which they worshipped, and then Xuanzang was taken to monastery after monastery until sunset.  At one of the monasteries, in the southeast of the city, there were several tens of monks who originally came from Gaochang, and since Xuanzang had come from there, they invited him to stay with them. The next day he met and feasted with the King, politely declining any meat, and then went to the monastery in the northwest to meet with the famous monk: Moksagupta.  Moksagupta himself had made the journey to India, and had spent 20 years there himself.  It seems like this would have been the perfect person for Xuanzang to talk to about his plans, but instead, the two butted heads.  Moksagupta seems to have seen Xuanzang's Mahayana faith as heretical.  He saw no reason for Xuanzang to travel all the way to India when he had all the sutras that anyone needed there in Kucha, along with Moksagupta himself.   Xuanzang's response seems to have been the Tang dynasty Buddhist version of “Okay, Boomer”, and then he went ahead and tore apart Moksagupta's understanding of his own sutras—or so Xuanzang relayed to his biographers.  We don't exactly have Moksagupta's side, and, let's face it, Xuanzang and his biographers are not necessarily reliable narrators.  After all, they followed Mahayana teachings, which they considered the “Greater Vehicle”, and they referred to the Theravada teachings as the “Hinayana” or “Lesser Vehicle”.  Meanwhile, Theravada Buddhists likely saw many of the Mahayana texts as extraneous, even heretical, not believing them to actually be the teachings of the Buddha. It must have been winter time, as the passes through the mountains on the road ahead were still closed, and so Xuanzang stayed in Kucha, spending his time sightseeing and meeting with various people.  He even went back to see Moksagupta, but the older monk shunned him, and would get up and exit the room rather than engaging with him, so they had no more conversations. Eventually, Xuanzang continued on his way west, following along the northern rim of the Tarim basin.  Two days out from Kucha, disaster struck.  Some two thousand or so Turkish bandits suddenly appeared—I doubt Xuanzang was counting, so it may have been more or less.  I imagine that memories of what had happened to the merchants near Agni must have gone through Xuanzang's mind.   Fortunately, for him, they were fighting over loot that they had pillaged from various travelers, and since they couldn't share it equally, they fell to fighting each other and eventually dispersed. He travelled for almost 200 miles after that, stopping only for a night at the Kingdom of Baluka, aka Gumo—the modern city of Aksu.  This was another Theravada Buddhist kingdom.  Xuanzang noted tens of Buddhist temples, and over 1000 Buddhist monks.  The country was not large—about 200 miles east to west and 100 miles north to south.  For reference that means it was probably comparable in size with Kyushu, in terms of overall area, or maybe the size of Denmark—excluding Greenland—or maybe the US state of Maryland.  Xuanzang described the country as similar to Kucha in just about every way, including the written language and law, but the spoken language was different, though we don't get many more details. From Baluka, he crossed northward through the Tianshan mountains, which are classified as an extension of the Pamirs known as the Ice Mountains.  Had he continued southwest, he would have hit Kashgar and crossed over between the Pamir and Tian Shan ranges into the Ferghana valley, but instead he turned north. We don't know exactly why he took this perilous option, but the route that may have been popular at the time as it was one of the most direct routes to the seat of the Western Gokturk Empire, which he was currently traveling through. The Tian Shan mountains were a dangerous journey.  Avalanches could block the road—or worse.  Xuanzang describes the permanent ice fields—indeed, it is the ice fields and glaciers of the Tian Shan that melt in the summer and provide the oasis towns of the Tarim Basin with water, even to this day.  In Xuanzang's day, those glaciers were likely even more prevalent than today, especially as they have been recorded as rapidly disappearing since 1961.  And where you weren't on snow and ice, the ground was probably wet and damp from the melt.  To keep warm, you would wear shoes over your shoes, along with heavy fur coats, all designed to reduce exposure. Xuanzang claims that 3 or 4 of every 10 people didn't survive the crossing—and that horses and oxen fared even worse.  Even if these numbers are an exaggeration, the message is clear:  This was a dangerous journey. After about seven days, Xuanzang came out of the mountains to the “Great Pure Lake”, the “Da Qing Hai”, also known as the Hot Sea or the Salt Sea, which likely refers to Issyk Kul.  The salt content, along with the great volume of water it possesses, means that the lake rarely freezes over, which is likely why it is seen as “hot” since it doesn't freeze when the fresh water nearby does.  This lake is the second largest mountain lake in the world, and the second deepest saltwater lake.  Traveling past the lake, he continued to Suyab, near modern Tokmok, in Kyrgyzstan, just west of the modern capital of Bishkek.  This was an old Sogdian settlement, and had since become the capital of the Western Gokturks.  Sogdians—like Xuanzang's guide, Vandak—were integral to the Gokturk kingdom. Their language was the lingua franca of the Silk Road, and at the time of the Gokturk Khaganate, it was also the official court language, and so when Xuanzang appeared at the court of the Great Khagan of the Western Gokturks, it was likely the language of diplomacy. When we think of Turkic people, many in the English speaking world think of Turkiye, and perhaps of the mighty Ottoman empire.  Some may think of Turkmenistan, Kazhakstan, Kyrgyzstan, or Uzbekistan, among others.  And of course, there are the Uyghur people in Xinjiang.  All of these people claim roots in the ancestral Turkic homeland in the Altai mountains, which sit largely in western Mongolia, north of China's Xinjiang region.  Much like the Xiongnu and the Mongols, they were pastoral nomads, moving their herds across the steppes, often covering great distances.  They would regularly move through different regions, perhaps returning each season, though sometimes not returning for years at a time.  They were often seen as barbarians by settled people living in cities, and yet their goods and horses were highly prized. Nomad and sedentary lifestyles would often collide.  Farmers would turn pastureland into fields, and when the nomadic people returned on their circuits, they would find walls and fences where there was once open land, and the people there would claim to “own” the land, a concept often foreign to people who were always on the move.  Nomadic people, such as the Gokturks, were not necessarily keeping vast libraries of records about themselves and their histories, and so much of what we get comes from external sources, which do not always have incredibly reliable narrators.  To many of the settled agriculturalists, groups like the Turks were marauders who raided their villages and farms.  They were a great bogeyman of the steppes, which required the firm hand of strong defenses to keep out—or so their opponents would want people to think. While they were known for their warfare, which incorporated their mobility, but they were keenly interested in trade, as well.  They understood the value of the trade routes and the various cities and states that they included in their empire.  Thus, the Sogdians and the Gokturks seem a natural fit: the Sogdians were more settled, but not entirely so, as demonstrated by their vast trade networks.  And the Sogdians also were part of the greater central Eurasian steppe culture, so the two cultures understood each other, to a degree.  They are even depicted similarly in art, with slight differences, such as long hair that was often associated with Turks over the Sogdians.  In some areas of the Gokturk empire, Sogdians would run the cities, while the Gokturks provided military aid and protection. Xuanzang's description of the people of Suyab, or the “City of Suye River”, doesn't pick out anyone in particular, and he even says that it was a place where traders of the Hu, or foreign, tribes from different countries mingle their abodes.  He mentions the people here as being called Suli, which is also the name given to the language—this may refer to “Sogdian” in general.  They write with an alphabet that is written vertically rather than horizontally—this may refer to a few scripts that were written this way, possibly based off Syriac or Aramaic alphabets that were adapted to Sogdian and other Iranian languages, but it isn't clear. We are told that the people dressed in felt and hemp clothing, with fur and “cotton” garments.  Their clothes fit tightly, and they kept their hair cut short, exposing the top of their heads—though sometimes they shaved it completely, tying a colored silk band around the forehead. He goes on to describe these people as greedy liars, possibly a reference to the mercantile nature of many of the people at the time. Something to note: The Turks of this time had not yet encountered Islam, which was just now starting to rise up in the Middle East.  The Prophet Muhammad is said to have been born around the end of the 6th century CE and was preaching in the early 7th century, though his teachings would begin to spread outward soon enough.  But that means that the Gokturks were not an Islamic empire.  Rather, their own traditions seem to have focused on the worship of Tengri, an Altaic personification of the universe, often simplified as a “sky god”.  Tengrism can be found amongst the Xiongnu, Mongols, and others, and it was the national religion of the Gokturks themselves, but there were many who also adopted other religions that they encountered, including Zoroastrianism, Christianity, Manichaeism, and Buddhism.  In fact, Xuanzang notes that the Turks he met in Suyab would not sleep or sit on beds made of wood because wood was thought to contain the spirit of fire, which he says they worshipped.  That sounds similar to Zoroastrian beliefs, where fire is associated with Ahura Mazda, who is also worshipped as a sky god.  These may have been beliefs inherited from their Eastern Iranian Sogdian partners. In Xuanzang's biography, we are given more details about his visit to Suyab.  Apparently, as he was headed to the city, he met a hunting party, which we are told was the retinue of Yehu Khan.  Hunting was an important part of life on the steppes, and it continued to be a favorite sport of the Gokturk nobility. Yehu Khan—possibly Yagbhu Khan, though that is up for some debate—is described as being dressed in a green silk robe, with his hair exposed, and wearing  a turban of white silk about ten feet long that wrapped his forehead and hung behind his back.  His “hunting” expedition wasn't just a couple of the guys.  It included about 200 officials, all with plaited hair and dressed in brocade robes—they weren't exactly out there roughing it.  He also had his soldiers, dressed in furs, felt, or fine woolen clothes, and there were so many cavalry that they stretched out of sight.  The Khan seemed pleased to meet Xuanzang, but his hunt was expected to last another couple of days, at least, so he sent an attendant named Dharmaja to take Xuanzang back to wait for the Khan to return. Three days later, Xuanzang was given an audience.  The khan was seated in a large yurt.  Xuanzang noted the seeming incongruity between the khan, sitting there in the tent, decorated with golden flowers, with the officials dressed in magnificent brocade garments sitting in two long rows in front of him and the armed guards behind him, compared to the simple felt walls of the tent. A ”yurt” is a common feature of nomadic life on the steppes.  It wasn't exactly a single person operation to haul them around, but they can be taken down and put up with relative ease.  And while yurts could be relatively simple, there are examples of much more elaborate structures.  There is little reason they couldn't be made larger, perhaps with some extra support.  In later centuries, there are examples of giant yurts that seem like real construction projects.  Use of tents, even in a city, where they had permanent palace buildings, was likely a means of retaining the nomadic steppe traditions, even while enjoying the benefits of city life. Whom exactly Xuanzang met with is a matter of debate.  His records seem to indicate that it was Tong Yabghu Qaghan of the Western Gokturk Khaganate, but other sources say that Tong Yabghu Qaghan died in 628, and the earliest Xuanzang could have been meeting with him was 630, two years later, so if that is the case, he must have met with Tong Yabghu's son, Si Yabghu Qaghan.  It is likely that Xuanzang, who was dictating his accounts years after, mentioned the Qaghan and then, when they looked up who it was, they simply made a mistake.  Remember, Xuanzang would have had everything translated through one or two languages.  He did know what he saw, however, and he recounted what he remembered. Tong Yabghu Qaghan oversaw the height of the Gokturk Qaghanate, and appears to have favored the Buddhist religion, though there were many different religions active in their territories at the time.  They oversaw an extremely cosmopolitan empire covering huge swaths of central Eurasia, including the lucrative silk road.  Xuanzang notes that at the court there were individuals from Gaochang and even a messenger from the Han—which is to say the Tang Empire.  One wonders if Xuanzang—or anyone at that time—realized just how tenuous the Khan'sposition was.  After Tong Yabghu's death, the Qaghanate would decline, and less than a decade later it would fall to the Tang dynasty, who took Suyab and made it their western outpost.  In fact, Suyab is thought to have been the birthplace, over a century later, of a young boy who would find a love of poetry.  That boy's name was Li Bai, or Ri Haku, in Japanese. He would become one of the most famous poets in Chinese history, and his poems were even known and studied in Japan.  And it was largely through Japanese study of Li Bai's poems that his works came to the English speaking world: first through Ernest Fenollosa, who had studied in Japan, and then by the celebrated Ezra Pound, who had used Ernest's notes to help with his own translations of the poems. This was, though, as I said, over a century after Xuanzang's journey.  At the time of our story, the Qaghan was throwing a feast, including Xuanzang and all of the foreign envoys.  Xuanzang comments on the food and drink—his hosts provided grape juice in lieu of wine, and cooked a special vegetarian feast just for him, while the other guests ate a feast of meat, such as veal, lamb, fish, and the like.  There was also the music of various regions along the Silk Road, which Xuanzang found to be catchy, but of course not as refined as the music he was used to, of course.  After dinner Xuanzang was asked to expound upon the Darma, largely about the basic principle that you should be kind to one another—I doubt he was getting into the deep mysteries of Buddhist philosophy. Xuanzang stuck around the court for three more days, during which time the Qaghan tried to get him to stay, but Xuanzang insisted that he had to make it to India.  And so the Qaghan relented.  He found men in his army who could translate for Xuanzang along his journey, and had letters of introduction written to at least as far as the state of Kapisa, in modern Afghanistan. And so, armed with the Qaghan's blessing and a fresh translator, Xuanzang struck out again.  They headed westward for over one hundred miles, eventually reaching Bingyul, aka the Thousand Springs.  This is the area where the Qaghan and his court would spend his summers, and the deer in the area were protected under his orders, so that they were not afraid of humans—which sounds similar to the situation with the deer in Nara.  Continuing on another fifty miles or so—the distances are approximate as Xuanzang's primary duty was not exactly to map all of this out—Xuanzang arrived at the city of Taras, in modern Kazakhstan, another place where the cultures of the Silk Road mixed and mingled.  Xuanzang didn't have much to say about Taraz, apparently, though it is one of the oldest cities in Transoxania, founded near the beginning of the Common Era.  A few miles south of there, Xuanzang reportedly found a village of re-settled ethnic Han that had been captured by the Gokturks and settled here.  They had adopted the dress and customs of the Turkic people, but continued to speak a version of Chinese. Southwest of that he reached the City of White Water, likely referring to Aksukent.  This is the same “Aksu” as the city in Xinjiang, both of which mean “White Water” in Turkic, but this one is in the south of Kazakhstan.  Xuanzang found the climate and products an improvement over what he had experienced in Taras.  Beyond that, he next arrived at the city of Gongyu, and then south again to Nujkend, and then traveling westward to the country of Chach, aka Tashkent.  Both Nujkend and Chach were large cities in nations of smaller, mostly autonomous city-states, which made up a lot of the political geography of Transoxania. I would note that Xuanzang's notes here are much more sparse than previously.  This may be because these were outside of the Tarim basin and therefore of less interest to individuals in the Tang empire.  Or perhaps he was just making his way more quickly and not stopping at every kingdom along the way. From Tashkent, he continued southeast to the Ferghana valley—the country of Feihan.  Oddly, this country doesn't appear in Xuanzang's biography, even though the Ferghana Valley seems to have been fairly well known back in the Tang Empire—it was known as the home of some of the best horses, which were one of its first major exports.  In fact, the Han dynasty even mounted a military expedition to travel to Ferghana just to obtain horses.  Xuanzang is oddly silent on this; however, he does talk about the fertile nature of the land.  He mentions that their language here is different from the lands he had been traveling through up to this point, and also points out that the people of the Ferghana valley were also visibly different from others in the area. From the Ferghana valley, Xuanzang headed west for about 300 miles or more to the land of Sutrushana—perhaps referring to the area of Ushrusana, with its capital of Bunjikat.  This country was also largely Sogdian, and described as similar to Tashkent.  From there, he traveled west through a great desert, passing skeletons, which were the only marker of the trail other than a view of the far off mountains.  Finally, they reached Samarkand, known as the country of “Kang” in Chinese, which was also the term used to mark Sogdians who claimed descent from the people of Samarkand. Samarkand is another of the ancient cities of Central Asia, and even today is the third largest city in modern Uzbekistan.  Human activity in the region goes back to the paleolithic era, and the city was probably founded between the 8th and 7th centuries BCE.  Samarkand was conquered by Alexander the Great, and during the Achaemenid Empire it was the capital of Sogdiana.  During Xuanzang's visit, Samarkand was described as an impenetrable fortress with a large population. For all of his travel, Samarkand was the first place Xuanzang notes as specifically not a Buddhist land.  In fact, there were two monasteries, suggesting that there had been Buddhists, but if any monks tried to stay there then the locals would chase them out with fire.  Instead, they worshipped fire—likely meaning Ahura Mazda and Zoroastrianism.  This leads to a story that I have to wonder about, given the reliability of our narrators. It is said that Xuanzang was met by the King with arrogance, but after staying the night Xuanzang was able to tell the King about Buddhism and its merits.  The king was intrigued, and asked to observe the Precepts, and treated Xuanzang with hospitality and respect.  So when two of Xuanzang's attendants went to the monasteries to worship, they were chased out with fire.  When the king heard about this, he had the people arrested and ordered their hands to be cut off.  Xuanzang could not bear to witness such suffering, however, and he intervened to have them spared.  So instead the king had them flogged and banished from the city.  Ever since then, all the people believed in Buddhism. Some parts of this strike true.  It was likely that the king would entertain this strange wanderer who had arrived with letters from the great Qaghan—that may have even explained why Xuanzang had been encouraged to make the dangerous journey to Suyab in the first place, so that he could obtain such permission.  And it would not be strange for the king to listen to his teachings.  If Xuanzang's attendants were attacked, that would have been a huge breach of hospitality, and however the King felt about it, he no doubt had to do something about it.  And so all of that sounds somewhat believable.  Does that mean everyone suddenly converted to Buddhism?  I don't know that I'm quite willing to go that far.  It is also likely that there were Buddhists there already, even if the majority religion was Zoroastrianism. From Samarkand, Xuanzang traveled farther southwest, to the country of Kasanna, which seems to have been the edge of what we might call Sogdiana.   According to his biographers, however, there was a little more to all of this.  Rather, he headed west to Kusanika.  Then he traveled to  Khargan, and further on to the country of Bukhara, and then to Vadi.  All of these were “An” in Chinese, which was the name element used for Sogdians from this region.  He then continued west to the country of Horismika, on the other side of the Amu Darya, aka the Oxus River of Transoxanian fame. From there he traveled further southwest, entering into the mountains.  The path here was often such that they had to travel single-file, and there was no food or water other than what you brought with you.  Eventually they came to a set of doors, known as the Iron Gate.  This was a Turkic fortress.  It was no doubt fortuitous that he had come from his meeting with the Qaghan, and likely had permission to pass through.  From there, they entered the country of Tukhara. As we noted in Episode 119, Tukhara was in the region of Bactria.  It was bordered by the Pamir range in the east, and the Persian empire in the west.  There were also the Great Snow Mountains in the south, likely referencing the Hindu Kush. Tukhara had been conquered by the Gokturks just within the past couple of decades, and Xuanzang notes that the country had been split into largely autonomous city-states as the local royalty had died without an heir many years before.  With the Gokturk conquest, it was now administered by Tardu Shad, the son of Tong Yabghu Qaghan.  “Shad” in this case was a local title. Here, Xuanzang's narrative gets a little dicey, especially between his biography and his records.  The records of the Western Regions denotes various countries in this area.  It is unclear if he traveled to all of them or is just recounting them from records he obtained.  He does give us at least an overview of the people and the region.  I would also note that this is one of the regions he visited, again, on his return trip, and so may have been more familiar with the region than those areas he had passed through from Suyab on down. For one thing, he notes that the language of the region was different from that of the “Suli”, which appears to refer to the Sogdians.  This was the old territory of the Kushan empire, and they largely spoke Bactrian.  Like Sogdian, it was another Eastern Iranian language, and they used an alphabet based largely on Greek, and written horizontally rather than vertically.  They also had their own coins. This region had plenty of Buddhist communities, and Xuanzang describes the cities and how many monasteries they had, though, again, it isn't clear if he actually visited all of them or not.  These are countries that Li Rongji translates as “Tirmidh”, “Sahaaniyan”, “Kharuun”, “Shuumaan”, etc. It does seem that Xuanzang made it to the capital city, the modern city Kunduz, Afghanistan. Xuanzang actually had something specific for the local Gokturk ruler, Tardu Shad.  Tardu Shad's wife was the younger sister of King Qu Wentai of Gaochang, whom we met last episode.  Qu Wentai had provided Xuanzang a letter for his younger sister and her husband.  Unfortunately, Xuanzang arrived to learn that the princess of Gaochang had passed away, and Tardu Shad's health was failing.  It does seem that Tardu Shad was aware of Xuanzang, however—a letter had already come from Qu Wentai to let them know that Xuanzang was on his way.  As I mentioned last episode, letters were an important part of how communities stayed tied together.  Of course, given the perils of the road, one assumes that multiple letters likely had to be sent just in case they didn't make it.  The US Postal Service this was not. Tardu Shad, though not feeling well, granted an interview with Xuanzang.  He suggested that Xuanzang should stick around.  Then, once the Shad had recovered from his illness, he would accompany Xuanzang personally on his trip to India.  Unfortunately, that was not to be.  While Xuanzang was staying there, he was witness to deadly drama.  Tardu Shad was recovering, which was attributed to the recitations by an Indian monk who was also there.  This outcome was not exactly what some in the court had wanted.  One of the Shad's own sons, known as the Tagin prince, plotted with the Shad's current wife, the young Khatun, and she poisoned her husband.  With the Shad dead, the throne might have gone to the son of the Gaochang princess, but he was still too young.  As such, the Tagin Prince was able to usurp the throne himself, and he married his stepmother, the young Khatun.  The funeral services for the late Tardu Shad meant that Xuanzang was obliged to stay at Ghor for over a month. During that time, Xuanzang had a seemingly pleasant interaction with an Indian monk.  And when he finally got ready to go, he asked the new Shad for a guide and horses.  He agreed, but also made the suggestion that Xuanzang should then head to Balkh.  This may have meant a bit of backtracking, but the Shad suggested that it would be worth it, as Balkh had a flourishing Buddhist community. Fortunately, there was a group of Buddhist monks from Balkh who happened to be in Kunduz to express their condolences at the passing of Tardu Shad, and they agreed to accompany Xuanzang back to their hometown, lest he end up getting lost and taking the long way there. The city of Balkh is also known as “Baktra”, as in “Bactria”, another name of this region.  A settlement has been there since at least 500 BCE , and it was already an important city when it was captured by Alexander the Great.  It sits at the confluence of several major trade routes, which no doubt were a big part of its success.  Xuanzang's biography notes that it was a massive city, though it was relatively sparsely populated—probably due to the relatively recent conquest by the Gokturks, which had occurred in the last couple of decades.  That said, there were still thousands of monks residing at a hundred monasteries in and around the city.  They are all characterized as monks of Theravada schools.  Southwest of the city was a monastery known as Navasamgharama, aka Nava Vihara, or “New Monastery”.  Despite its name, the monastery may have actually been much older, going back to the Kushan emperor Kaniska, in the 2nd century CE.  Ruins identified as this “New Monastery” are still visible south of Balkh, today. The monastery is described as being beautifully decorated, and it seems that it had a relic—one of the Buddha's teeth.  There are also various utensils that the Buddha is said to have used, as well.  The objects would be displayed on festival days.  North of the monastery there was a stupa more than 200 feet in height.  South of the monastery was a hermitage.  Each monk who studied there and passed away would have a stupa erected for them, as well.  Xuanzang notes that there were at around 700 memorial stupas, such that they had to be crammed together, base to base. It was here that Xuanzang met a young monk named Prajnaakara, who was already somewhat famous in India, and well-studied.  When questioned about certain aspects of Buddhism, Xuanzang was impressed by the monk's answers, and so stayed there a month studying with the young monk. Eventually, Xuanzang was ready to continue on his journey.  He departed Balkh towards the south, accompanying the teacher Prajnakara, and together they entered the Great Snow Mountains, aka the Hindu Kush.  This path was even more dangerous than the trip through the Tian Shan mountains to Suyab.   They eventually left the territory of Tukhara and arrived at Bamiyan.  Bamiyan was a kingdom in the Hindu Kush, themselves an extension of the Himalayan Mountain range.  It Is largely based around valley, home to the modern city of Bamyan, Afghanistan, which sits along the divide between Central Asia and the Indian subcontinent.  Today it is a major center for individuals of the Hazara ethnic group, one of the main ethnic groups in Afghanistan, which is a multi-ethnic state that includes, today, the Pashtun, Hazara, Tajik, and Uzbek people, along with a number of smaller ethnic groups.  Today they largely reside in the mountainous areas of the Hindu Kush. Bamiyan made an impact on our protagonist.   Their language was slightly different from that in Tukhara, but using the same—or similar enough—writing system.  Buddhism was thriving in the capital, and we are told of a rock statue of the standing Buddha, over a hundred feet in height, along with a copper statue of the standing Buddha nearby.    There was also another reclining Buddha a mile or two down the road.  There were multiple monasteries with thousands of monks, and the ruler of that kingdom received Xuanzang well. Xuanzang wasn't the first monk to travel to Bamiyan from the Middle Kingdom—in this he was, perhaps unwittingly, on the trail of the monk Faxian.  Faxian likely did not see these statues, though, as we believe they were built in the 6th and early 7th century—at least the stone Buddha statues.  They were a famous worship site until February 2001, when the Taliban gave an order to destroy all of the statues in Afghanistan.  Despite this, they were inscribed as UNESCO World Heritage Site in 2003. Fortunately, we have images from before their destruction.  These statues were a blend of Greco-Buddhist and Gandharan art styles—appropriate as it stands between the Hellenistic area of Tukhara and the ancient region of Gandhara—including the modern city of Kandahar and into the Indus Valley region of Pakistan. Continuing east through the mountains, Xuanzang eventually came out at the kingdom of Kapisa.  This may have had its capital around modern-day Bagram, north of modern Kabul, but the country seems to have been quite large.  Kapisa over saw some tens of other countries, and it is thought that at one time its influence extended from Bamyan and Kandahar to the area of modern Jalalabad.  Their language was even more different than that of Tukhara, but they were still using the same writing system.  The king of Kapisa is said to have been of Suli ethnicity—which would seem to indicate that he was Sogdian, or at least descended from people of the Transoxanian region.    Xuanzang notes that the ruler, as rough and fiery as he is described—as a true warlord or similar—he nonetheless made a silver image of the Buddha, eighteen feet in height, every year.  He also gave charity to the poor and needy in an assembly that was called every five years.  There were over one hundred monasteries and some 6000 monks, per Xuanzang's recollection, and notably, they were largely following Mahayana teachings. For the most part the monks that Xuanzang had encountered on this journey were Theravada—Xuanzang refers to them as “Hinayana”, referring to the “Lesser Vehicle” in contrast to Xuanzang's own “Mahayana”, or “Greater Vehicle”.  “Theravada” refers to the “way of the elders” and while Mahayana Buddhism largely accepts the sutras of Theravada Buddhism, there are many Mahayana texts that Theravada Buddhists do not believe are canonical.  We discussed this back in Episode 84. There was apparently a story of another individual from the Yellow River being sent as a hostage to Kapisa when it was part of the Kushan Empire, under Kanishka or similar.  Xuanzang recounts various places that the hostage, described as a prince, lived or visited while in the region.  Xuanzang's arrival likely stirred the imagination of people who likely knew that the Tang were out there, but it was such a seemingly impossible distance for most people.  And yet here was someone who had traveled across all of that distance.  One of the monasteries that claimed to have been founded because of that ancient Han prince invited Xuanzang to stay with them.  Although it was a Theravada monastery, Xuanzang took them up on the offer, both because of the connection to someone who may have been his countryman, but also because of his traveling companion, Prajnakara, who was also a Theravada monk, and may not be comfortable staying at a Mahayana monastery. Xuanzang spends a good deal of ink on the stories of how various monasteries and other sites were founded in Kapisa and the surrounding areas.  He must have spent some time there to accumulate all of this information.  It is also one of the places where he seems to have hit at least twice—once on the way to India, and once during his return journey. The King of Kapisa is said to have been a devotee of Mahayana Buddhism.  He invited Xuanzang and Prajnakara to come to a Mahayana monastery to hold a Dharma gathering.  There they met with several leading figures in the monastery, and they discussed different theories.  This gathering lasted five days, and at the end, the king offered Xuanzang and the other monks five bolts of pure brocade and various other gifts.  Soon thereafter, the monk Prajnakara was invited back to Tukhara, and so he and Xuanzang parted ways. And it was about time for Xuanzang to continue onwards as well.  From Kapisa, he would travel across the “Black Range” and into Lampaka.  This may refer to the area of Laghman or Jalalabad.  Today, this is in modern Afghanistan, but for Xuanzang, this would have been the northwestern edge of India.  He was almost there. And so are we, but we'll save his trip into India for next episode. Until then thank you for listening and for all of your support. If you like what we are doing, please 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 reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

In this week's episode, get to know Xerxes I of the Achaemenid Empire, and think about why his historical legacy is perceived in the way that it is today. Hosted on Acast. See acast.com/privacy for more information.

This episode we kick off a series of episodes following the famous monk Xuanzang, aka the Tripitaka Master of the Law, Sanzang Fashi.  Known in Japanese as Genjo, and founder of the Faxiang school of Yogacara Buddhism, also known as the Hosso school, it was brought back to the archipelago by students who studied with the master at his temple north of the Tang capital of Chang'an.  He was particularly famous for his travels across the Silk Road to India and back--a trip that would last 16 years and result in him bringing back numerous copies of sutras from the land of the Buddha, kicking off a massive translation work.  It also would see his recollections recorded as the Record of the Western Regions, which, along with his biography based on the stories he told those working with him, give us some of the best contemporary information of the various places along the Silk Road in the 7th century. Part 1 focuses on Xuanzang's journey out of the Tang empire, braving the desert, and somehow, against the odds, making it to the country of Gaochang. For more, check out the blogpost page:  https://sengokudaimyo.com/podcast/episode-120 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 120:  Journey to the West, Part 1 The monks from far off Yamato were enthralled.  They had journeyed across the waves on a foreign vessel, traversed a greater distance than they probably thought possible growing up in the archipelago, and had finally arrived at the capital of the Great Tang Empire, Chang'an.  They had then been sent north, to a temple where they met others from Yamato. They had come to study the Law, the Dharma, with some of the most famous teachers of the Tang dynasty, and there were few more famous than the Tripitaka Master Genjou himself.   Everyone in the monastery knew his story—he had traveled all the way to India, the birthplace of the Buddha, and returned with copies of the sutras in Sanskrit, which he and the other monks were translating. In between sessions of meditation, sutra readings, and various lectures, the students would gather round the feet of the master as he recounted his journeys.  The stories themselves were fantastic stories, telling of far off cities and people.  There were stories of bandits, and meetings with kings.  The students must have thought about how it mirrored what they, themselves, had gone through—their own Journey to the West. Last episode we talked about Tukara and what that mysterious placename might mean—and where it could be referring to.  For that we traveled all the way to the end of the Silk Road.  In this episode and continuing into the next, we are going to travel that same road with a different perspective, as we take a look at one of the most famous travelers of the Silk Road:  the monk Xuanzang, or Genjou in Japanese.  And as I hinted at in the introduction, if you're at all familiar with the famous Journey to the West, well, this and the following episodes will explore the actual history behind that story, and how intertwined it is with the history of the archipelago. For those who don't know, Xuanzang was a monk, born Chen Hui near present-day Luoyang in Henan.  He is known by many names, but one of his most famous comes from the title “Sanzang Fashi”, aka “Tripitaka Master of the Law”, from which we get the simplified name in some English sources of just “Tripitaka”.  Sanzang, or “Tripitaka”, literally translates to “Three baskets” or “Three storehouses”, referring to the Buddhist canon.  It is quite fitting, given Xuanzang's incredibly famous Journey to the Western Regions and, eventually, to India, where he journeyed to obtain the most accurate version of the Buddhist scriptures to ensure that they had the most accurate versions.  On his journey, Xuanzang apparently took detailed records of the trip, and his   “Records of the Western Regions”  provides a lot of what we know of the towns and cultures that existed there back in the 7th century – even if not all of it was experienced firsthand and  may have come through translators and second or third-hand sources. In addition, Xuanzang's biography and travelogue add a lot more information to his journey, even if they weren't necessarily written by him, but instead by his fellow monks based on his recitations to them  combined with various records that they had access to at the time.  As such, it isn't always the most reliable, but it is still highly detailed and informative.  Xuanzang would return to China and teach for many years, translating the works that he had brought back, and founding a new school of Yogachara Buddhism, known as Faxiang in Chinese, but “Hossou” in Japan.  The Hossou school was particularly popular in the 8th and 9th centuries, having been transmitted by Yamato students who had actually studied at the feet of the venerable teacher.  These included the monk Doushou, who travelled over to the continent in 653.  In 658, there are two others who came over, named Chitatsu and Chiitsu. They had travelled to the Tang court in the 7th month of that year, where they are said to have received instruction from none other than Xuanzang himself.  If this indeed was in 658, it would have been only 6 years before Xuanzang's death. Their journey had almost not happened.  The year previous, in 657, envoys were sent to Silla to ask that state to escort Chitatsu to the Tang court, along with Hashibito no Muraji no Mimumaya and Yozami no Muraji no Wakugo, but Silla refused.  They must have relented, however, as they apparently were escorting at least the monks a year or so later. Chitatsu and Chiitsu would eventually return to Yamato, as would Doushou.  Doushou is also said to have been introduced to a student of the second patriarch of the Chan, or Zen school as well.  He would return to teach at Gango-ji, the later incarnation of Asukadera, spreading the Hossou teachings from master Xuanzang. In fact, Xuanzang's impact would be felt across Asia, and much of the Buddhist world.  He would continue to be known in Japan and in the area of China, Korea, and beyond.  Japanese translations of his journeys were made between the 8th and 10th centuries from texts that had come from Xuanzang's own monastery. Nine centuries after his death, during the Ming Dynasty, Xuanzang would be further immortalized in a wildly popular novel:  Journey to the West.  The “Journey to the West” is an incredibly fantastical retelling of Xuanzang's story.  In it, Xuanzang is sent on his task by none other than the Buddha himself, who also provides three flawed traveling companions.  There is  Zhu Bajie, aka “Piggy”—a half human half pig who is known for his gluttony and lust.  Then there is Sha Wujing, aka “Sandy”—a man with a red beard and blue skin who lived in a river of quicksand.  Despite a rather frightful backstory, he was often the straight man in the story.  And then there is the famous Sun Wukong, aka “Monkey”, the most famous of the three and often more famous than Xuanzang himself.  In fact, one of the most famous English versions of the story is just called “Monkey”, an abridged telling of the story in English by Arthur Waley in 1942. “Journey to the West” is perhaps the most popular novel in all of Asia.  It has spawned countless retellings, including numerous movies and tv series.  The character of “Monkey” has further spun off into all sorts of media.  Of course, his addition was all part of the novel, but nonetheless, that novel had an historical basis, which is where we really want to explore.  Because for all of the magic and fantasy of the Ming novel, the real story is almost as fascinating without it. We are told that Xuanzang was born as Chen Hui—or possibly Chen Yi—on the 6th of April in 602 CE in Chenliu, near present-day Luoyang.  Growing up, he was fascinated by religious books.  He joined the Jingtu monastery and at the age of thirteen he was ordained as a novice monk.  However, he lived in rather “interesting times”, and as the Sui dynasty fell, he fled the chaos to Chengdu, in Sichuan, where he was fully ordained by the age of 20. Xuanzang was inspired reading about the 4th century monk Faxian, whom we mentioned back in Episode 84.  Faxian had visited India and brought back many of the earliest scriptures to be widely translated into Chinese.    However, Xuanzang was concerned, as Faxian had been, that the knowledge of the Chinese Buddhist establishment was still incomplete.  There were still works that they knew about but didn't have, and there were competing Buddhist theories in different translations of the texts.  He thought that if he could go find untranslated versions of the texts then he could resolve some of the issues and further build out the corpus of Buddhist knowledge. Around the age 25 or 27, he began his journey.  The exact date is either 627 or 629, based on the version that one reads.  That has some importance for the events that his story tells, as some of the individuals whom he is said to have met are said to have died by 627 CE, meaning that either the dates of the journey are wrong or the dates we have in other sources are wrong.  As you can imagine, that's rather important for an accurate history, but not so much for our purposes, as I think that we can still trust the broad brush strokes which paint an image of what the Silk Road was like at the time. For context, back in Yamato, this was around the time that Kashikiya Hime—aka Suiko Tenno—passed away, and Prince Tamura was placed on the throne, passing over Prince Yamashiro no Oe, the son of the late Crown Prince, Umayado, aka Shotoku Taishi.  Whoever was on the throne, Soga no Emishi was actually running things, and the Soga family were heavily involved in the establishment of Buddhism in the archipelago.  This is relatively around the time of Episode 103. When Xuanzang took off to the West, his intentions may have been pure, but truth be told, he was breaking the law.  Tang Taizong had come to power in 626, and the routes along the Tarim Basin were under the control of the Gokturks, whom the Tang were fighting with.  As such, travel to the Western Regions was strictly controlled.  Xuanzang and several companions had all petitioned Emperor Taizong for permission to leave, but the Emperor never replied. So Xuanzang did not have permission to leave—but he decided to head out, anyway.  His companions, however, lost their nerve, and so he set out alone. Of course, he didn't simply set off for the West.  At first he went city to city, staying at local Buddhist monasteries and sharing his teachings.  To all intents and purposes, this probably seemed like normal behavior for a monk, traveling from monastery to monastery, but it was actually taking him towards the western border. And it was going well until he reached Liangzhou—known today as Wuwei.  Li Daliang, governor of Liangzhou, enforced the prohibition that "common" people were not permitted to go to the regions of the western tribes.  Word had spread about Xuanzang, and when the governor caught wind of what was going on, he called Xuanzang into an audience to find out what he was planning to do.  Xuanzang was honest and told him he was going to the West to search for the Dharma, but the governor ordered him to return to Chang'an instead. Fortunately, there was a Buddhist teacher, Huiwei, who heard about all of this this and decided to help Xuanzang.  He had two of his own disciples escort Xuanzang to the west.  Since the governor had told him not to go, this was illegal, and so they traveled by night and hid during the day until they reached Guazhou. In Guazhou, the governor, Dugu Da, was quite pleased to meet with Xuanzang, and either hadn't heard about the order for him to return to Chang'an or didn't care.  From there, Xuanzang's path was largely obstructed by the deep and fast-flowing Hulu river.  They would have to travel to its upper reaches, where they could go through Yumenguan--Yumen Pass--which was the only safe way to cross, making it a key to the Western regions. Beyond Yumenguan there were five watchtowers, roughly 30 miles apart.  These watchtowers likely had means to signal back and forth, thus keeping an eye on the people coming and going from Yumen Pass.  Beyond that was the desert of Yiwu, also known as Hami. Xuanzang was not only worried about what this meant, his horse died, leaving him on foot.  He contemplated this in silence for a month.  Before he continued, though, a warrant arrived for his arrest.  They inquired with a local prefect, who happened to be a pious Buddhist.  He showed it to Xuanzang, and then ended up tearing up the document, and urged Xuanzang to leave as quickly as possible. Yumenguan lies roughly 80-90 kilometers—roughly 50 miles or so—from the town of Dunhuang, the last major outpost before leaving for the Western Regions.  Dunhuang had a thriving Buddhist community, and the paintings in the Mogao caves are absolutely stunning, even today—one of the most well-preserved of such collections, spanning the 4th to the 14th century.  However, at this point, Xuanzang was a wanted man, and stopping in at Dunhuang might very well have curtailed his journey before it had even begun.  Instead, he would likely need to find a way to sneak across the border without alerting anyone and then, somehow, sneak past five watchtowers, each 30 miles or so apart, with no water except what he could carry or steal at each point. At this point, one of Xuanzang's escorts had traveled on to Dunhuang, and only one remained, but Xuanzang wasn't sure his remaining companion was up to the strain of the journey, and he dismissed him, deciding to travel on alone.  He bought a horse, and he fortunately found a guide--a "Hu" person named "Shi Pantuo".  "Hu" is a generic term often translated simply as "foreigner" or "barbarian" from the western lands, and the name "Shi" referred to Sogdians from Tashkent.  The Sogdians were a people of Persian descent living in central Eurasia, between the Syr Darya and Amu Darya rivers.  That latter was also known as the Oxus river, hence another name for the region: Transoxiana.  Sogdiana appears as early as the 6th century BCE as a member of the Achaemenid Empire, and the region was annexed by Alexander the Great in 328 BCE.  It continued to change hands under a succession of empires. The Sogdian city-states themselves were centered around the city of Samarkand, and while they did not build an empire themselves, the Sogdians nonetheless had a huge impact on cultures in both the east and the west.  Sogdians became famous as traders along the silk roads, and they built tight knit communities in multiple cities along the route.  Families kept in touch over long distances, setting up vast trading networks.  In fact, there were even Sogdian communities living in Chang'an and elsewhere in the Tang Empire.  The Sogdian An Lushan would eventually rise through the ranks of the Tang dynasty court—but that was almost a century after Xuanzang's travels. There are many material items that the Sogdians helped move across the silk road, but perhaps one of the most striking things were a style of patterned textiles.  Sassanid Persia was known for its silk textiles, often woven in images surrounded by a border of pearl-shapes:  Small circles in a circular pattern around a central figure, often duplicated due to the way the fabrics were woven.  This pearl-roundel pattern was especially taken up by the Sogdians, and their fashion sense made it popular across Eurasia.  Large pearl roundel designs were used on caftans, popular throughout the Gokturk qaghanate, and the Tang court would eventually pick up the fashion of these foreigners—generally classified as “hu” by those in Chang'an.  With a round neck, closing at the side, this western-style caftan-like garment eventually found its way into Japan as the people of the Japanese archipelago adopted Tang dynasty clothing and fashion.  In fact, Japan boasts one of the most impressive collections of silk road artifacts at the Shosoin repository of Todaiji temple in Nara, and it includes clothing and fabric that show the influence of Sogdian and Turkic merchants.  The Shosoin collection contains multiple examples of those pearl roundel patterns, for example, and you can even buy reproductions of the design today in Nara and elsewhere.  The garments themselves would continue to influence the fashion of the court, indeed giving rise to some of the most popular court garments of the Nara period, and the design continued to evolve through the Heian period until it was almost unrecognizable from its origins. Sogdians were so influential that their language—an Eastern Iranian language known simply as “Sogdian”—was the lingua franca, or the common tongue, through most of the Silk Road.  If you knew Sogdian, you could probably find a way to communicate with most of the people along way.  Today, Sogdian is extinct, with the possible exception of a single language that evolved from a Sogdian dialect. Sogdians are often known in Sinitic sources by their names—by the time of the Tang dynasty, it was common practice to give foreigners, whose names didn't always translate well into Chinese dialects, a family name based on their origin.  For the Sogdians, who were quite well known and numerous, they weren't just classified with a single name, but rather they were divided up by seven names based on where they were from.  So the name “Shi”, for instance, indicated that someone was from the area of Tashkent, while the name “An” referred to a Sogdian who was descended from people from the Bukhara, and so on.  This was a practice that went at least as far back as the Han dynasty. So, returning to the story, Xuanzang's new Sogdian guide's name is given as “Shi Pantuo”.  The name "Pantuo", which would have likely been pronounced more like "b'uan d'a" at the time, is likely a version of the name "Vandak", which was indeed a very common Sogdian name meaning something like “servant” and was often used to indicate things like religious devotion, which could be related to his status as a devout Buddhist, though it also might just be coincidental.  Xuanzang was so happy with his guide's offer to help, that he bought him clothes and a horse for his troubles. And so they headed out towards Yumenguan, the Jade Pass or Jade Gate, so called because of the caravans of jade that would head out from the Middle Country ever since the Han dynasty.  In fact, the Jade Gate was originally established as part of the western end of the Han dynasty “Great Wall”.  This was not necessarily the famous Ming Dynasty wall that most people are familiar with, but the Han Dynasty wall would have been impressively high enough, with regular patrols and beacon towers.  So if you tried going over the wall, someone was likely to see you and give chase.  There is also the issue that if you had any amount of supplies you have to bring those as well—this isn't just hopping a fence.  The wall was augmented by natural features—mountains and deep and fast-flowing rivers, for example, which made walls unnecessary.  And then there was also the fact that in many places, it was just open wilderness, which was its own kind of barrier.  Trying to go off the beaten path meant wandering through uncharted territory, which someone like Xuanzang was probably not prepared to do.  It isn't like he had GPS and Google Maps to help him find his way, and if you got lost in the desert, then who knows what might happen to you. By the way, this was true even in relatively settled places, like the Japanese archipelago, up until modern times.  While there were some areas where it was relatively flat, and you could navigate by certain landmarks, if you left the roads and trails you might easily find yourself lost without access to food or shelter.  Maps were not exactly accurate.  The safest way to travel was to stick to the more well-traveled routes. Unfortunately, that meant going through the Yumen Gate itself.  There was a garrison where the road left the territory of the Tang Empire , and that garrison would be responsible for checking the papers of anyone coming into or leaving the empire.  Xuanzang, of course, didn't have the proper papers, since he didn't have permission to be there.  Fortunately, he had a guide, who seemed to know the area, and that would allow him to bypass the official checkpoint, which Xuanzang recalls seeing off in the distance.  Together, Xuanzang and Vandak snuck past the Yumen gate, and traveled several miles up the river.  There, they found a spot where the river was only about 10 feet across, near a grove of trees, and so they chopped down a few of them and made an impromptu bridge for them and their horses to cross. From that point on, until they reached Yiwu, they would have to get past the watchtowers.  Not only were these watchtowers garrisoned with men of the Tang army, but they were also the only place to get fresh water.  The travelers would need to sneak in at night to steal water from the watchtowers without getting caught. The farther they traveled, the more Vandak seemed to be getting cold feet.  Normally, this wouldn't have been an issue had they been normal travelers, but in trying to avoid the watchtowers they were making themselves into fugitives.  If they were caught they could both be killed.  He protested several times that they should just go back, and at one point Xuanzang seemed worried that Vandak was contemplating how much easier this would be for him if he just killed the old monk.  Finally, Xuanzang told Vandak that he should leave, and solemnly swore that if he was caught he wouldn't rat out Vandak for his help.  Vandak, who had been worried about just such a scenario, nonetheless took Xuanzang's word and the two parted ways. From that point on, Xuanzang recounted that the trail through the desert was marked by nothing but skeletons and horse droppings.  He thought at one point he saw an army in the desert, but it turned out to be a mirage.  Finally, he saw one of the watchtowers he had been warned about.  Not wanting to get caught, he lay down in a ditch and hid there until the sun went down. Under cover of darkness, he approached the tower, where he saw water.  He went to have a drink, and maybe wash his hands, but as he was getting out his water bag to refill it and arrow whizzed through the air and he almost took an arrow to the knee.  Knowing the jig was up, he shouted out: "I'm a monk from the capital!  Don't shoot!" He led his horse to the tower, where they opened the door and saw he really was a monk.  They woke up the captain, who had a lamp lit so he could see whom it was they had apprehended.  Right away it was clear that this traveler wasn't from around those parts—not that anyone really was, it seems. The Captain had heard of Xuanzang, but the report that had been sent said Xuanzang had gone back to Chang'an.  Xuanzang, for his part, showed a copy of the petition he had sent to the Emperor--one that he hadn't actually heard back from.  He then told the captain what he planned to do.  The captain was moved, and decided to look the other way.  He gave him a place to stay for the night and then showed him the way to the fourth watchtower, where the captain's brother was in charge, and would give him shelter. Sure enough, Xuanzang made it to the fourth watchtower, but he wasn't sure if he could entirely trust the captain, so again he tried to just secretly steal the water, but again he was caught.  Fortunately, the captain there was also sympathetic.  He let Xuanzang stay and then actually told him how to get around the fifth watchtower, since the captain there might not be as lenient.  He also told Xuanzang about an inconspicuous oasis where he could get water for himself and his horse. Reinvigorated, Xuanzang had another challenge to face.  Beyond the watchtowers was a long stretch of desert.  It was a journey of several hundred miles, and it started poorly.  First off, he missed the oasis that the captain of the fourth watchtower had indicated he could use without anyone firing arrows at him.  Then, he dropped his water bag, such that he was left with nothing.  He thought of turning back, but he continued, chanting mantras to himself.   He was dehydrated and exhausted, but he continued onward.  Some days into his journey, his horse suddenly changed course of its own accord.  Despite his efforts, it kept going, eventually coming to a pasture of grass around a pond of clean, sweet water.  That ended up saving him, and he rested there for a day, before traveling on.  Two days later, he arrived at Yiwu, aka Hami.  He had made it.  He was free. Or at least, he was until he returned to the Tang empire.  After all, Xuanzang did plan to come back, and when he did, he would have to face the music.  That was a problem for future Xuanzang.  Of course, he was also a lone traveler.  He might be free, but he was far from safe.  He was now entering the Western regions, and he would need to be on the lookout. The people of Hami, also known as Yiwu, were known to the Han dynasty as members of the Xiao Yuezhi—the kingdom or coalition that once controlled much of the northern edge of the Tarim basin.  They had been displaced by the Xiongnu, and the area would go back and forth between different hegemons, so that by the time of the Sui and early Tang dynasties they were under the sway of the Gokturks.  Still, as close as it was to the Tang borders, they no doubt had contact, and indeed, Xuanzang was given lodging at a monastery with three other monks who were “Chinese”, for whatever that meant at the time. If you've heard of Hami today you may know it for something that it was famous for even back in the 7th century:  their famous melons.  You can sometimes find Hami melons in stores to this day. Regarding the melons and other such fruits and vegetables—the area of Hami is a fairly arid land.  Hami does get some water from the Tianshan mountains, but in order to have enough for agriculture they instituted a system that is still found today in Hami, Turpan, and other parts of the world, including arid parts of northwest India and Pakistan through the middle east to north Africa.  It is called a Karez, or in Persian it is called a Qanat, and it is thought to have originated in ancient Persia around the first millennium BCE and spread out through the various trade routes. The idea is to basically create underground aqueducts to take water from one place to another.  This would keep them out of the heat and dry air above ground to allow them to continue to flow without losing too much to evaporation.  To do that, however, required manually digging tunnels for the water.  This would be done by sinking wells at regular intervals and connecting the wells to each other with tunnels.  But it wasn't enough for the tunnels to be connected, they had to also slope slightly downwards, but not too much.  You want enough flow to keep the water clear, but if it flows too quickly or creates waves, the water might erode the underground channels in ways that could cause problems, such as a collapse.  All in all, they are pretty amazing feats of engineering and they can carry water a great distance.  Many are under 5 km, but some are around 70 km long. These karez would have been the lifelines of many towns, creating a reliable oasis in the desert.  Rivers were great, but the flow could vary from floods to a mere trickle, and the karez system provided relatively constant flow.  This allowed for agriculture even in the dry areas of the Western Regions, which helped facilitate the various kingdoms that grew up in this otherwise inhospitable region. While eating his melons in Hami and chatting it up with his fellow eastern priests, Yiwu was visited by an envoy from the neighboring kingdom of Gaochang.  Now Hami, or Yiwu, sits at the eastern edge of the Turpan-Hami basin, aka the Turfan depression, a large desert, much of which is actually so low that it is below sea level.  In fact, the basin includes the lowest exposed point in the area of modern China at Ayding Lake, which is 158 meters below sea level.  From Yiwu to Gaochang, you would follow the edge of the mountains west, to an area near a small break in the mountain range.  Follow that break northwest, and you would find yourself at the city of Urumqi, the current capital of the Xinjiang Autonomous Region in modern China. Xinjiang covers much of the area known in ancient times as the “Western Regions” that remains within the modern political boundaries of the PRC. The envoy from Gaochang heard about Xuanzang, and reported back to his lord, King Qu Wentai, who immediately sent a retinue out to escort the Buddhist monk across the desert to his city.  They included multiple horses for Xuanzang, so he could change at regular intervals.  His own horse was left behind, to be brought along later.   After six days on the road, they came to the city of Paili, and since the sun had already set, Xuanzang asked to stop for the night, but the escorts urged him on to the Royal City, which was not much farther on. And so he arrived around midnight, which means he likely couldn't immediately take in the size of the city.  Gaochang was an immense walled city, and even today, ruined as it is, the site of it is quite formidable, and it is so well preserved it is considered a UNESCO world heritage site.  Perhaps since wood was relatively scarce, this is why so much of the construction was made of brick and earthworks.  Fortunately, this means that many of the walls remain, even today—eroded and crumbling, but still towering over those who come to see them.  In places they have also been rebuilt or reinforced.  And in a few, very rare instances, you can still see some of the traces of paint that would have once been so prevalent throughout a city like this.  At this time in history, Gaochang, also known as Karakhoja, was under the command of the Qu family.  The population was largely Han Chinese, and it had often been overseen or at least influenced by kingdoms in the Yellow River basin.  But it was also the home of Turks, Sogdian merchants, local Turfanians, and more.  It was even called “Chinatown” by the Sogdians, and yet attempts to further sinicize the region had provoked a coup only a couple of decades earlier.  Even though he showed up in the middle of the night, Xuanzang is said to have been welcomed by the ruler of Gaochang, Qu Wentai, as he entered the city.  Perhaps this is why the escorts had been pushing so hard—the King himself was awake and waiting for Xuanzang to make an appearance.  The King and his attendants came out with candles in their hands, and they were ushered behind curtains in a multi-storey pavilion.  The king apparently grilled him through the night, asking about his journey until it was almost daybreak, at which point Xuanzang requested rest.  He was finally shown to a bedroom that had been prepared for him and allowed to sleep. The next day king assembled the leading monks of his kingdom before his guest.  These included the monks Tuan Fashi and Wang Fashi.  Tuan Fashi had studied in Chang'an for many years, and he knew his Buddhist scholarship. And Wang Fashi was a superintendent, and it was his duty to look after Xuanzang and butter him up with the hope that he might stay and provide the king with the prestige of having such an esteemed monk.  They put him up at a monastery next to the royal palace—the “daochang”, aka “dojo” in Japanese, which would be a whole different diversion. Ding Wang suggested that this might be the same as the Chongfu Monastery mentioned in a colophon on a 7th century copy of the Sutra of Perfection of Wisdom for Benevolent Kings. It was found by a German expedition at a site in the Turfan basin in the early 20th century, and now sits in the possession of Shitenno-ji, in Osaka—rather appropriate given that Shitenno-ji was around at the same time all of this was happening.  The colophon is attributed to a “Xuanjue”, and a “Xuanjue” from Gaochang, in the Turpan basin, was associated with helping Xuanzang in his later years.  Perhaps this Xuanjue first met Xuanzang during this first trip to Gaochang. Qu Wentai tried his best to dissuade Xuanzang from continuing on.  This may be simple platitudes from his biographers, but it also may have been genuine.  Having a learned foreign monk from the Tang dynasty staying at the palace monastery would likely have added to Qu Wentai's prestige by association, and it would have potentially brought more individuals to the city of Gaochang. Speaking of which, all of this first part of the journey—up to Gaochang—comes primarily from Xuanzang's biography by the monk Huili.  Xuanzang's own “Records of the Western Regions” didn't include much on it, probably because by the time that he returned to the Tang empire, Tang Taizong had annexed Yiwu and Gaochang, so all those were now considered part of the empire, rather than foreign regions to the West. After staying a month at Gaochang, Xuanzang decided it was time to continue his journey.  Disappointed though Qu Wentai may have been that his guest would be leaving, he nonetheless outfitted him handsomely.  He provided goods, including coins, as well as 24 letters to the 24 countries that he would pass along the road, adding a roll of silk to each as a sign that they came from the King of Gaochang.  He also gave him food, a small retinue, and horses to help carry everything.  Letters of introduction would have been important across the Silk Road.  There was, after all, no way to contact someone ahead of time, unless you sent runners. Merchant communities, in particular, would often be connected across long distances through regular caravans, which carried letters to their relatives, facilitating communication across vast distances.  Merchants who were bringing in a caravan of goods would know that there was a friendly community waiting to help them when they arrived, and would likely even have an idea of what was happening and what to bring. For someone traveling alone, however, having a letter of introduction would have been important, as they didn't necessarily have access to those communities by themselves.  The letters would provide introduction and let people know who you were and may even ask for assistance on your behalf.  It may seem a small thing, but it was the kind of gesture that was likely a great help to a traveler like Xuanzang.  Remember, he was not on an official mission from the Tang court—almost expressly the opposite, as he had not been given permission to leave.  So he wouldn't have had anything identifying him, and after Gaochang he likely couldn't count on being able to communicate with his native tongue. And so he was sent on his way.  As he left the city of Gaochang, the king and others accompanied Xuanzang about 10 li, or about 3 or 4 miles, outside of the city.  As they watched him head off, who could have known if he would complete his quest?  Or would he just end up another ghost in the desert? Next episode, we'll pick up Xuanzang's story as he strikes out for Agni and beyond.  Until then thank you for listening and for all of your support. If you like what we are doing, please 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 reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

In the first installment of a new series to add an academic perspective to the podcast, I present my "538 BCE changed the world" hypothesis to our new resident academic, evolutionary biologist, Dr. Rutger Vos.Click here to listen to our first episode about the Persian Axial Age hypothesis. Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

Iranian Languages and Dialects In this episode (originally based on my lecture series on Indo-European Linguistics at the FSU Jena), I present a concise study of modern Iranian dialects, examining their historical development, linguistic features, regional differences, and sociolinguistic roles. The aim is to present these topics clearly for students, language enthusiasts, migrants with language heritage, and anyone curious about languages. I begin by clarifying the complex distinction between "languages" and "dialects." While contemporary linguistics often finds this distinction clear, historical contexts make it more challenging. Historically, what we consider a "dialect" might be viewed as a "language" today. For instance, Swedish and Norwegian, though separate languages, are mutually intelligible due to their shared North Germanic roots. Conversely, Mandarin and Cantonese, despite being called dialects of Chinese, are mutually unintelligible and use different writing systems. The Iranian language family, part of the Indo-Iranian branch of the Indo-European family, includes diverse dialects spoken across the Iranian plateau and beyond. These languages are categorized into Old, Middle, and New Iranian stages. Persian, the only language documented across all three stages, evolved from Old Persian of the Achaemenid Empire to Middle Persian of the Sasanian era, and finally to New Persian influenced by the Arab conquest. Proto-Iranian, the precursor to these languages, originated from Proto-Indo-Iranian and is linked to Proto-Indo-European. Iranian languages have spread from Central Asia to Europe and beyond, with notable modern languages including Persian, Ossetic, Kurdish, Baluchi, and Pashto. This episode will explore various Iranian dialects, such as Lori, Baḵtiāri, and Baluchi, and discuss isoglosses—phonetic, grammatical, and lexical features that differentiate these dialects. Understanding these elements helps reveal the linguistic richness and sociolinguistic importance of modern Iranian dialects. Please feel free to send any comments or feedback to my email: grammaticafranca@gmail.com Thanks!

The period known as the Axial Age began right after the establishment of the Persian empire. Gil and Dr. Rutger Vos, an evolutionary biologist and history buff, see it as a direct result of Persia's rise. Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

Welcome to this new podcast series featuring the research of UCL's staff and students on fascinating topics relating to the ancient world. In this episode Mateen speaks about the relationships between Greece and Persia during the Persian Wars, particularly focusing on the role played by religion. https://www.ucl.ac.uk/classics/ancient-world-new-voices Transcription link: https://www.ucl.ac.uk/classics/sites/classics/files/episode_1_ucl_podcast_otter.ai_1.docx Date of episode recording: 2021-03-11T00:00:00Z Duration: 00:20:13 Language of episode: English Presenter:Giovanna Di Martino Guests: Mateen Arghandehpour Producer: Giovanna Di Martino

All about Achaemenid Empire, it rise and expansion and how they reached India, captured many kingdoms, washed their feet in the Indus river and left a mark --- Send in a voice message: https://podcasters.spotify.com/pod/show/history0/message

In this episode we talk about the rise of Achaemenids and how Kourosh/Cyrus II/Cyrus the Great escapes death and is on the verge of taking power. This episode would be all about Persia but is part of the Ancient India series, as we are discussing this to understand the context in which the Achaemenids reach Indus Valley. In the next episode we shall see Cyrus the Great take power in the territories of what had been the Median Empire --- Send in a voice message: https://podcasters.spotify.com/pod/show/history0/message

Pakistan's captivating past, rich folklore, and vibrant cultures, Insightful Podcast with Huzaifa Nizam to explore the hidden gems that have shaped our nation. From the ancient Silk Road to the enigma of Imam Mehdi, from the Achaemenid Empire's legacy to the Tamils in Karachi, we unravel tales that span 76 years. So grab your headphones, sip some Tea, and let's dive into the treasures of Pakistan's history!

Xerxes I, also known as Xerxes the Great, was a Persian king who ruled over the vast Achaemenid Empire from 486 BCE to 465 BCE. He was the son of King Darius I and Atossa, the daughter of Cyrus the Great. This lineage protected Xerxes during his time as a prince and solidified his claim to the throne. Join us as we teach you about Xerxes I, his conquest, and how hubris ruined him. --- Support this podcast: https://podcasters.spotify.com/pod/show/15minutehistory/support

Xerxes I had the largest empire in the world but he had a thirst for expansion. The Achaemenid Empire, also known as the Persian Empire, controlled most of the Middle East by the year 480 BCE. But Xerxes was determined to spread into Ancient Greece which led him to the Battle of Thermopylae where he faced off against King Leonidas and his 300 Spartan soldiers. Roll up, light up, and grab your javelins for another episode of this weed fueled podcast. Contact Half Baked History Follow and engage with us on Instagram, TikTok, and Twitter Email us at halfbakedhistorypod@gmail.com - Business inquires only Thanks for listening and supporting the show!

Darius has already been defeated by Alexander. His wife has been kidnapped and has now died in childbirth. The omens sent by the gods bode ill for him. Yet, the two are ready to face off at Gaugamela. Will Darius be the first commander to defeat Alexander in battle, or will he fall like all those before him? Listen as William and Anita tell the story of the end of the Achaemenid Empire. For bonus episodes, ad-free listening, reading lists, book discounts, a weekly newsletter, and a chat community. Sign up at https://empirepod.supportingcast.fm/ Twitter: @Empirepoduk Email: empirepoduk@gmail.com Goalhangerpodcasts.com Producer: Callum Hill Exec Producer: Jack Davenport + Neil Fearn Learn more about your ad choices. Visit podcastchoices.com/adchoices

In this Quick Tok episode, Jack discusses three very interesting stories about Iran.Story 1: The Persian Carpet MysteryIn the heart of Iran, the ancient city of Kashan is renowned for its intricate Persian carpets. One day, an American art collector stumbled upon a unique carpet in a local market. It was woven with exquisite craftsmanship and depicted scenes of daily life from ancient Persia. Intrigued, the collector purchased the carpet and took it back to the United States.Over the years, experts and historians began to study the carpet, which seemed to contain hidden messages and symbols. Some believed that the carpet held clues to a long-lost treasure, while others thought it might be a map to an undiscovered archaeological site. The mystery attracted attention worldwide, with scholars and enthusiasts deciphering the patterns and symbols.Eventually, after years of research, it was revealed that the carpet was indeed an intricate puzzle created by a group of artists as a homage to Persian culture and history. While it didn't lead to a physical treasure, the carpet itself became a treasure of art and cultural heritage. The story remains an example of how the allure of the unknown can captivate the imagination and lead to unexpected discoveries.Story 2: The Rainbow Mosque of ShirazNestled in the city of Shiraz stands an awe-inspiring mosque that has gained fame for its unique architecture and vibrant colors. Known as the "Rainbow Mosque," its exterior is adorned with a mosaic of colorful tiles, creating a stunning rainbow effect when sunlight hits its façade. The mosque's interior is equally breathtaking, with intricate tile work and stained glass windows casting a kaleidoscope of colors across the prayer halls.The Rainbow Mosque was the brainchild of a visionary Iranian architect who aimed to promote unity and inclusivity through architecture. Each color in the rainbow was chosen to represent a different cultural or religious group, symbolizing harmony and coexistence. The mosque has become a symbol of Iran's rich cultural diversity and the importance of embracing differences.Story 3: The Persepolis RevivalPersepolis, an ancient city in Iran, was once the glorious capital of the Achaemenid Empire. It was known for its grand architecture, sprawling palaces, and intricate carvings. However, over centuries, the city fell into ruins due to various factors including wars and natural disasters.In recent years, a dedicated team of archaeologists, historians, and artisans embarked on an ambitious project to revive Persepolis. Using advanced technologies like 3D scanning and computer simulations, they meticulously recreated parts of the city's structures and carvings. Skilled artisans were employed to replicate the intricate details of the original artwork.The revival project aimed not to completely rebuild the city, but to provide visitors with a glimpse into its former glory. The effort has not only brought back some of Persepolis' grandeur but has also contributed to a deeper understanding of ancient Persian culture and architecture.These stories offer a glimpse into Iran's rich history, culture, and creativity, showcasing the nation's ability to captivate the world with its mysteries, artistry, and aspirations.Podcast Website: https://atozenglishpodcast.com/quick-tok-28-3-intriguing-stories-about-iran/Social Media:Tik Tok:@atozenglish1------------------------Instagram:@atozenglish22------------------------Twitter:@atozenglish22------------------------A to Z Facebook Page:https://www.facebook.com/theatozenglishpodcastCheck out the Free Online English Lessons YouTube channel:https://www.youtube.com/channel/UCds7JR-5dbarBfas4Ve4h8ADonate to the show: https://app.redcircle.com/shows/9472af5c-8580-45e1-b0dd-ff211db08a90/donationsRobin and Jack started a new You Tube channel called English Word Master. You can check it out here:https://www.youtube.com/channel/UC2aXaXaMY4P2VhVaEre5w7ABecome a member of Podchaser and leave a positive review!https://www.podchaser.com/podcasts/the-a-to-z-english-podcast-4779670Learn English by listening to our podcast. Each lesson has an interesting topic that will help you improve your English listening skills. You can also comment on the episodes in our Whatsapp group or send emails to our email address atozenglishpodcast@gmail.com.Join our WhatsApp group here: https://forms.gle/zKCS8y1t9jwv2KTn7Check out Jack's course books here:http://www.darakwon.co.kr/books/listProduct.asp?pc_id_2=7&pc_id_3=29Intro/Outro Music: Daybird by Broke for Freehttps://freemusicarchive.org/music/Broke_For_Free/Directionless_EP/Broke_For_Free_-_Directionless_EP_-_03_Day_Bird/https://freemusicarchive.org/music/eaters/simian-samba/audrey-horne/Support this podcast at — https://redcircle.com/the-a-to-z-english-podcast/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

The ancient Persian ruler who founded the Achaemenid Empire, known for his benevolent governance and conquests - Cyrus the Great was a giant of history. History remembers him as someone who conquered numerous lands, established a legendary empire, respected local customs, and allowed religious freedom for his subjects. But what does the archaeology tell us - and was he really that great?In this episode Tristan welcomes Lloyd Llewellyn-Jones back to the podcast, to delve into this ruler's life. Looking at this origins, travels, family and ultimate demise - what can we learn about Cyrus the Great, and does the archaeology back it up?Discover the past on History Hit with ad-free original podcasts and documentaries released weekly presented by world renowned historians like Dan Snow, Suzannah Lipscomb, Lucy Worsley, Matt Lewis, Tristan Hughes and more. Get 50% off your first 3 months with code ANCIENTS. Download the app on your smart TV or in the app store or sign up here.You can take part in our listener survey here.For more Ancient's content, subscribe to our Ancient's newsletter here. Hosted on Acast. See acast.com/privacy for more information.

In the Achaemenid Empire, young aristocrat Pantea and her lover Shirin encounter a stranger in an abandoned temple. What could go wrong?Today's story is the first of two parts of “The Satrap's Mark” by Thomas “Faux” Steele, offering a sample piece from the new anthology In the Light of the Dawn by the Furry Historical Fiction Society. More of his stories can be found at www.furaffinity.net/user/fauxhammer.Last time, Pantea and Shirin entered the Temple of Reynosa, where they encountered the mysterious Hashmed, a servant of the old gods. We ended on a cliffhanger where our heroes were drugged unconscious by henbane-spiked liquor…Read for you by Rob MacWolf — werewolf hitchhiker.thevoice.dog | Apple podcasts | Spotify | Google PodcastsIf you have a story you think would be a good fit, you can check out the requirements, fill out the submission template and get in touch with us.https://thevoice.dog/episode/the-satraps-mark-by-thomas-faux-steele-part-2-of-2

In the Achaemenid Empire, young aristocrat Pantea and her lover Shirin encounter a stranger in an abandoned temple. What could go wrong?Today's story is the first of two parts of “The Satrap's Mark” by Thomas “Faux” Steele, offering a sample piece from the new anthology In the Light of the Dawn by the Furry Historical Fiction Society. More of his stories can be found at his Furaffinity page.Read for you by Rob MacWolf — werewolf hitchhiker.thevoice.dog | Apple podcasts | Spotify | Google PodcastsIf you have a story you think would be a good fit, you can check out the requirements, fill out the submission template and get in touch with us.

Alexander the Great burned Persepolis to the ground during a night of drunken revelry, after being encouraged to do so by a Greek courtesan named Thaïs. It's said she told Alexander torching the royal palace would be among his crowning achievements, and it's said she inspired his soldiers and followers to take up torches. That is, at least, according to legend. Let's talk about the downfall of the Persian Empire and why anyone would have wanted to torch Persepolis.See omny.fm/listener for privacy information.

Within the terrible ten plagues of Exodus lies a light-hearted Persian story. And all we need to do to see it is learn about Persian culture and its state religion, Zoroastrianism. Join our tribe!

An ancient clay artefact that dates back to the 6th century BCE, the Cyrus Cylinder is often considered one of the most important documents in history. Covered in Akkadian inscriptions that provide invaluable insight into the reign of Cyrus the Great - it focuses on Cyrus's conquering of Babylon and attempts of religious restoration. So where was this irreplaceable object found, and what else does it tell us about Cyrus the Great?In this bonus episode of our Babylon mini-series, Tristan welcomes Dr Irving Finkel from the British Museum, to help decode this incredible object. Looking at the religious messages, the description of Cyrus himself, and what it tells us about Babylon - what can we learn about the Achaemenid Empire and it's political legacy?Senior Producer was Elena Guthrie. The Assistant Producer was Annie Coloe. Edited by Aidan Lonergan. Voice Over performed by Toby Ricketts.If you'd like to learn even more, we have hundreds of history documentaries, ad free podcasts and audiobooks at History Hit - subscribe today! To download, go to Android or Apple store Hosted on Acast. See acast.com/privacy for more information.

Darius I, commonly known as Darius the Great, was a Persian ruler who served as the third King of Kings of the Achaemenid Empire, reigning from 522 BCE until his death in 486 BCE. --- Send in a voice message: https://podcasters.spotify.com/pod/show/juliusmanuel/message

Est 1:1-9 ESV Now in the days of Ahasuerus, the Ahasuerus who reigned from India to Ethiopia over 127 provinces, 2 in those days when King Ahasuerus sat on his royal throne in Susa, the citadel, 3 in the third year of his reign he gave a feast for all his officials and servants. The army of Persia and Media and the nobles and governors of the provinces were before him, 4 while he showed the riches of his royal glory and the splendor and pomp of his greatness for many days, 180 days. 5 And when these days were completed, the king gave for all the people present in Susa the citadel, both great and small, a feast lasting for seven days in the court of the garden of the king's palace. 6 There were white cotton curtains and violet hangings fastened with cords of fine linen and purple to silver rods and marble pillars, and also couches of gold and silver on a mosaic pavement of porphyry, marble, mother-of-pearl, and precious stones. 7 Drinks were served in golden vessels, vessels of different kinds, and the royal wine was lavished according to the bounty of the king. 8 And drinking was according to this edict: “There is no compulsion.” For the king had given orders to all the staff of his palace to do as each man desired. 9 Queen Vashti also gave a feast for the women in the palace that belonged to King Ahasuerus. A SHOW OFF According to gotquestions.org, that in the Hebrew text, the king's name is Ahasuerus (preserved in the KJV and ESV). Nothing is mentioned of a king named Ahasuerus from secular sources, and the names of all the Persian kings from this time period are known. Most commentators equate Esther's king with Xerxes I (485–465 BC), son of Darius I, the fourth emperor of the Achaemenid Empire—thus the translation in some modern versions. (There is some evidence to show that the Hebrew name Ahasuerus can be easily derived from the Persian name.) The Septuagint (Greek translation of the Old Testament) uses the name Artaxerxes, which further complicates the issue, for there were two Persian rulers by that name: Artaxerxes I (465–424 BC) and Artaxerxes II (404–359 BC). Undoubtedly, there are many skeptics who simply view Esther as a fiction. However, those who accept the historicity of the book of Esther, Xerxes I is the most likely fit the description about King Ahasuerus. What we know of the character of Xerxes I fits with what we see in the book of Esther. Xerxes had a summer palace in Susa. He was known for his drinking, lavish banquets, harsh temper, and sexual appetite. We re introduced this King Ahasuerus as one who reigned from India to Ethipia in over 127 provinces. In the third year of his reign, he called and gave a feast for all his officials and servants at his palace at Susa, the capital city of the Medo-Persian Empire. As a note, extravagant feastings and revelries were always a show off of the world. What could we expect from a pagan empire with a pagan king? These material things aren't evil by themselves, are they? It's the use and abuse of things that does reveal the true nature of man's heart, doesn't it? Believers even may struggle about the stewardship of material things. Why? Possessions and power are appealing to the flesh. Thus, John has warned us, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever.”[1 John 2:15-17]. The pursuit of power and material possessions is a snare. According to Paul, “Those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction.

Woe onto the people of Asia, a great scourge is coming and its name is Alexander! Join us for Alexander's early life all the way to his conquest of Persia as the Achaemenid Empire is reduced to rubble. You can find all the images on our website! https://soyouthinkyoucanrulepersia.wordpress.com/2022/11/13/18-alexander-the-great/

We start our podcast today more than 2,500 years ago at a time when the dominant superpower in the western world was the Achaemenid Empire of Persia. Their civilization had reached an unfathomable level of wealth and sophistication; historical records show that, at peak, the Persian treasury had more than $300 BILLION in savings (in today's money). They had an intricate road network, a highly-functioning postal system, impressive engineering works, and had even invented a crude form of refrigeration and air conditioning. Most of all they had a fearsome military. It was huge. And it was terrifying. Simply put, an invading Persian Army had never been defeated. And yet, early in the 5th century BC, when they went to war against a rapidly rising power in Greece, the Persians suffered a humiliating defeat. Then again. And again. And again. The losses changed the perception of their Empire forever. Practically overnight their reputation sank, and they were no longer viewed as a terrifying superpower able to dominate the world. We've seen this story over and over again throughout history, from Ancient Rome to the Mongols to Imperial Portugal in the early 1800s. Simply put, dominant superpowers almost invariably have an equally dominant, fearsome military that inspires awe and intimidation in the rest of the world… and especially in the superpower's adversaries. But superpowers have a life cycle. They rise, peak, and decline. And at some point during the decline, the military begins to show signs of weakness. Often times there's some specific event-- something happens that's so humiliating to the superpower that it shocks the world. This is what happened to the Persians in 490 BC. And it's what happened to the United States in 2021. As a West Point graduate and US Army veteran, I still hold in my heart that the US military is the finest fighting force on the planet. But facts are facts, and the US military is showing clear signs of decline. Most of it is due to incomprehensible failures of leadership. Today we discuss that decline; I reference a brand new report by the Heritage Foundation, its 2023 Index of US Military Strength, which provides an extremely honest (and distressing) analysis of the US military's capabilities, capacity, and readiness. The report spells out in nearly 600 pages of painstaking detail how the US military is rapidly losing (or has already lost) its technological advantages. It shows how there are not enough forces to defend American interests against a major adversary like China. And most importantly, the report concludes that the military is simply not ready. These conclusions have far-reaching implications. History has shown over and over again that once a superpower's veneer of invincibility is pierced, it rapidly loses its status. And that's even more true when another competing power is on the rise. Loss of status as the world's sole superpower goes far beyond reputation and military conflict. The economic consequences are devastating. That's because dominant superpowers also tend to own the world's primary reserve currency-- in this case, the US dollar. Being the world's reserve currency means that commercial and financial transactions around the world are conducted primarily in US dollars. So for example, a Brazilian merchant and its supplier in India do business with each other in US dollars. Futures contracts for gold, copper, crude oil, etc. that are traded in foreign commodities exchanges (like the Dubai Gold & Commodities Exchange) are denominated in US dollars. The dollar is so dominant that when Airbus (a European aircraft manufacturer) sells its jets to European airlines, they typically close those deals using US dollars instead of euros. And giant European companies (like Nestle, BP, and Volkswagen Group) issue corporate bonds in US dollars. You get the idea. All of these USD financial and business transactions around the ...

We start our podcast today more than 2,500 years ago at a time when the dominant superpower in the western world was the Achaemenid Empire of Persia. Their civilization had reached an unfathomable level of wealth and sophistication; historical records show that, at peak, the Persian treasury had more than $300 BILLION in savings (in today's money). They had an intricate road network, a highly-functioning postal system, impressive engineering works, and had even invented a crude form of refrigeration and air conditioning. Most of all they had a fearsome military. It was huge. And it was terrifying. Simply put, an invading Persian Army had never been defeated. And yet, early in the 5th century BC, when they went to war against a rapidly rising power in Greece, the Persians suffered a humiliating defeat. Then again. And again. And again. The losses changed the perception of their Empire forever. Practically overnight their reputation sank, and they were no longer viewed as a terrifying superpower able to dominate the world. We've seen this story over and over again throughout history, from Ancient Rome to the Mongols to Imperial Portugal in the early 1800s. Simply put, dominant superpowers almost invariably have an equally dominant, fearsome military that inspires awe and intimidation in the rest of the world… and especially in the superpower's adversaries. But superpowers have a life cycle. They rise, peak, and decline. And at some point during the decline, the military begins to show signs of weakness. Often times there's some specific event-- something happens that's so humiliating to the superpower that it shocks the world. This is what happened to the Persians in 490 BC. And it's what happened to the United States in 2021. As a West Point graduate and US Army veteran, I still hold in my heart that the US military is the finest fighting force on the planet. But facts are facts, and the US military is showing clear signs of decline. Most of it is due to incomprehensible failures of leadership. Today we discuss that decline; I reference a brand new report by the Heritage Foundation, its 2023 Index of US Military Strength, which provides an extremely honest (and distressing) analysis of the US military's capabilities, capacity, and readiness. The report spells out in nearly 600 pages of painstaking detail how the US military is rapidly losing (or has already lost) its technological advantages. It shows how there are not enough forces to defend American interests against a major adversary like China. And most importantly, the report concludes that the military is simply not ready. These conclusions have far-reaching implications. History has shown over and over again that once a superpower's veneer of invincibility is pierced, it rapidly loses its status. And that's even more true when another competing power is on the rise. Loss of status as the world's sole superpower goes far beyond reputation and military conflict. The economic consequences are devastating. That's because dominant superpowers also tend to own the world's primary reserve currency-- in this case, the US dollar. Being the world's reserve currency means that commercial and financial transactions around the world are conducted primarily in US dollars. So for example, a Brazilian merchant and its supplier in India do business with each other in US dollars. Futures contracts for gold, copper, crude oil, etc. that are traded in foreign commodities exchanges (like the Dubai Gold & Commodities Exchange) are denominated in US dollars. The dollar is so dominant that when Airbus (a European aircraft manufacturer) sells its jets to European airlines, they typically close those deals using US dollars instead of euros. And giant European companies (like Nestle, BP, and Volkswagen Group) issue corporate bonds in US dollars. You get the idea. All of these USD financial and business transactions around the ...

We start our podcast today more than 2,500 years ago at a time when the dominant superpower in the western world was the Achaemenid Empire of Persia. Their civilization had reached an unfathomable level of wealth and sophistication; historical records show that, at peak, the Persian treasury had more than $300 BILLION in savings (in today's money). They had an intricate road network, a highly-functioning postal system, impressive engineering works, and had even invented a crude form of refrigeration and air conditioning. Most of all they had a fearsome military. It was huge. And it was terrifying. Simply put, an invading Persian Army had never been defeated. And yet, early in the 5th century BC, when they went to war against a rapidly rising power in Greece, the Persians suffered a humiliating defeat. Then again. And again. And again. The losses changed the perception of their Empire forever. Practically overnight their reputation sank, and they were no longer viewed as a terrifying superpower able to dominate the world. We've seen this story over and over again throughout history, from Ancient Rome to the Mongols to Imperial Portugal in the early 1800s. Simply put, dominant superpowers almost invariably have an equally dominant, fearsome military that inspires awe and intimidation in the rest of the world… and especially in the superpower's adversaries. But superpowers have a life cycle. They rise, peak, and decline. And at some point during the decline, the military begins to show signs of weakness. Often times there's some specific event-- something happens that's so humiliating to the superpower that it shocks the world. This is what happened to the Persians in 490 BC. And it's what happened to the United States in 2021. As a West Point graduate and US Army veteran, I still hold in my heart that the US military is the finest fighting force on the planet. But facts are facts, and the US military is showing clear signs of decline. Most of it is due to incomprehensible failures of leadership. Today we discuss that decline; I reference a brand new report by the Heritage Foundation, its 2023 Index of US Military Strength, which provides an extremely honest (and distressing) analysis of the US military's capabilities, capacity, and readiness. The report spells out in nearly 600 pages of painstaking detail how the US military is rapidly losing (or has already lost) its technological advantages. It shows how there are not enough forces to defend American interests against a major adversary like China. And most importantly, the report concludes that the military is simply not ready. These conclusions have far-reaching implications. History has shown over and over again that once a superpower's veneer of invincibility is pierced, it rapidly loses its status. And that's even more true when another competing power is on the rise. Loss of status as the world's sole superpower goes far beyond reputation and military conflict. The economic consequences are devastating. That's because dominant superpowers also tend to own the world's primary reserve currency-- in this case, the US dollar. Being the world's reserve currency means that commercial and financial transactions around the world are conducted primarily in US dollars. So for example, a Brazilian merchant and its supplier in India do business with each other in US dollars. Futures contracts for gold, copper, crude oil, etc. that are traded in foreign commodities exchanges (like the Dubai Gold & Commodities Exchange) are denominated in US dollars. The dollar is so dominant that when Airbus (a European aircraft manufacturer) sells its jets to European airlines, they typically close those deals using US dollars instead of euros. And giant European companies (like Nestle, BP, and Volkswagen Group) issue corporate bonds in US dollars. You get the idea. All of these USD financial and business transactions around the ...

Introducing HoPful Media, an overarching brand name that doesn't mean much now but might in the future. Plus a minisode about Greek coinage circulating in the Achaemenid Empire. Patreon | Support Page | STORE Twitter | Facebook | Instagram --- Support this podcast: https://anchor.fm/history-of-perisa/support

This week's episode is a doozy! Andrew takes us all the way back to the first great Persian nation in the 6th century BC under Cyrus the Great: the Achaemenid Empire. He dies and his sons take over but what happens next? Something truly stranger than fiction... maybe? Tune in now to hear how this story unfolds. - Thank you for listening Weirdos! Show the podcast some love by rating, reviewing, subscribing and sharing it today. Your support means so much to us. Let's stay in touch

Chapters: 1- 00:00 Intro 2- 02:00 Roots of Gnosticism 3- 2:55 Dating Zoroaster & the Gathas 4- 4:00 Langauges & Writing 5- 10:00 Azerbaijan 6- 11:00 Death of Zoroaster 7- 16:00 Medes. Persians, Scythians 8- 17:00 Message of Zarathustra 9- 21:00 Ahura Mazda & Prometheus 10- 32:00 Spenta Mainyu 11- 43:00 Diana/Artemis & Sophia 12- 48:00 Zoroaster Name 13- 50:00 Pythagoras & Pre-Socratics 14- 1:08:00 Heraclitus 15- 1:09:00 Dualist Forces 16- 1:18:00 Persian Empire 17- 1:20:00 Thomas Paine 18- 1:21:00 Platonism & Christianity 19- 1:35:30 Mani 20- 1:44:20 Judaism 21- 1:50:00 Caesar & Rome 22- 1:58:00 Closing Thoughts https://www.patreon.com/GnosticInformant Please Consider joining my Patreon to help fund my research and finding scholars to bring on. Any amount helps me. Thank you existing Patrons. Jason Reza Jorjani, Ph.D https://jasonrezajorjani.com/ Jason Reza Jorjani, PhD is an Iranian-American philosopher and lifelong native New Yorker. He received his BA and MA at New York University, and completed his doctorate in Philosophy at the State University of New York at Stony Brook. Dr. Jorjani has taught courses on Science, Technology, and Society (STS), the philosophy of Martin Heidegger, and the history of Iran as a full-time faculty member at the New Jersey Institute of Technology. Earlier he taught Comparative Religion, Ethics, Political Theory, and the History of Philosophy at the State University of New York. He is a professional member of the Society for Scientific Exploration (SSE). Zoroaster is regarded as the spiritual founder of Zoroastrianism. He is said to have been an Iranian prophet who founded a religious movement that challenged the existing traditions of ancient Iranian religion, and inaugurated a movement that eventually became a staple religion in ancient Iran. He was a native speaker of Old Avestan and lived in the eastern part of the Iranian plateau, but his exact birthplace is uncertain. There is no scholarly consensus on when he lived. Some scholars, using linguistic and socio-cultural evidence, suggest a dating to somewhere in the second millennium BC. Other scholars date him to the 7th and 6th centuries BC as a near-contemporary of Cyrus the Great and Darius the Great. Zoroastrianism eventually became the official state religion of ancient Iran—particularly during the era of the Achaemenid Empire—and its distant subdivisions from around the 6th century BC until the 7th century AD, when the religion itself began to decline following the Arab-Muslim conquest of Iran. Zoroaster is credited with authorship of the Gathas as well as the Yasna Haptanghaiti, a series of hymns composed in his native Avestan dialect that comprise the core of Zoroastrian thinking. Little is known about Zoroaster; most of his life is known only from these scant texts. By any modern standard of historiography, no evidence can place him into a fixed period and the historicization surrounding him may be a part of a trend from before the 10th century AD that historicizes legends and myths. #JasonRezaJorjani #GnosticInformant #Zoroastrian --- Send in a voice message: https://anchor.fm/gnosticinformant/message

The Achaemenid Empire, or better known as the First Persian Empire, was one of the largest empires in History - led by Cyrus the Great it covered 2.1 million square miles. But where did it come from? And what do we know about their society? It was in their DNA to travel and explore - so why did the Persians settle on the Eurasian plateau?Tristan is once again joined by Professor Lloyd Llewellyn-Jones from Cardiff University to talk about the rise of the Persians and how they fit into this turbulent period of ancient history. The first society to have worn trousers, the original cowboys, and some of the first peoples to domesticate animals - the rise of the Persian empire dramatically effected intercontinental relationships for years to come.For more Ancients content, subscribe to our Ancients newsletter here. If you'd like to learn even more, we have hundreds of history documentaries, ad free podcasts and audiobooks at History Hit - subscribe today! Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

Breaking News! The History of Persia Podcast now has merch, swag, gear, and other physical items to show off how much you like ancient Persia and this podcast. Plus, there's one last group of coins from the Achaemenid Empire that I want to talk about. 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

Alexander turns his sights on defeating the Persian navy, laying siege to an island city before pursuing Persia's King of Kings across the Achaemenid Empire. His military victories are stunning, but his conquest cannot hold under the weight of his early death. Learn more about your ad choices. Visit podcastchoices.com/adchoices

In late 465 BCE, Xerxes I - the King of Kings - was murdered in his sleep by his own captain of the guard, Artabanus the Hyrcanian. Artabanus and a group of highly placed conspirators chose their victim's third son, Artaxerxes to be their puppet on the throne and moved to secure their coup. Unbeknownst to them, Artaxerxes was not easily manipulated. When the conspirators turned on one another, the Achaemenid Empire plunged headfirst into the age of Artaxerxes with a new round of civil wars. The Oldest Stories Website | Spotify | Apple | RSS AskHistorians Podcast Website | Spotify | Apple | RSS In The Words of Zarathustra Patreon | Support Page Twitter | Facebook | Instagram --- Support this podcast: https://anchor.fm/history-of-perisa/support

Who were the persians?What is their connection with nowadays Iranians?What was the Achaemenid Empire?Who is the Persian king who declared war on the sea?What the ancient language of the Persians looked like?Who defeated the Persian Empire?These and more are discussed on today's episode. If you are a person who has a passion for history or to increase your knowledge, then this podcast is for you

Growing up one of my favorite subject of discourse was history, ancient history and one such history is the wonders of the world; seven wonders of world as they were presented and are still presented both in classical and contemporary history lines and narratives. Their names are as follows;·         Great Pyramid of Giza, in El Giza, Egypt, the earliest of the wonders to be completed, as well as the only one that still exists in the present day.·         Colossus of Rhodes, in the harbor of the city of Rhodes, on the Greek island of the same name.·         Hanging Gardens of Babylon, in Babylon, near present-day Hillah, Babil province, Iraq.·         Lighthouse of Alexandria, in Alexandria, Egypt.·         Mausoleum at Halicarnassus, in Halicarnassus, a city of the Achaemenid Empire in present-day Turkey.·         Statue of Zeus at Olympia, in Olympia, Greece.·         Temple of Artemis at Ephesus, in the city of Ephesus, near present-day Selçuk, Turkey.https://en.wikipedia.org/wiki/Wonders_of_the_WorldA careful look at these wonders, one will come to see that they are testaments of the evolution of man with regard to knowledge, understanding and its application in building civilizations. Obviously, it also reveals man ingenuity in figuring out ways of building and constructing riding on given discipline of studies that have been established on empirically proven concepts and ideas.I asked myself rhetorically, what is the wonder? The mind from which the creations emanated from or the creations itself? Obviously the creator is greater than the creation and the creation is an expression of the creator's passion, love and value for being, because everything evolves and revolves around the creator, in this context Mankind.In this 37th episode of the Word Cafe, we take a peep into the Wonders of the word. Looking at the classical ones and leading unto the Contemporary ones. The focus here is the endless creative ethos of mankind that has transcended countless generations and its end will not come as long as we long for better ways of living, yes doing things and completing that task, we will always engage the mind of our spirit and the spirit of our minds to come up with new innovations and inventions.Man is the wonder, an extension of the WonderfuSupport the show

Photo:Arachosia, Aria and Bactria were the ancient satraps of the Achaemenid Empire that made up most of what is now Afghanistan during 500 BCE. . CBS Eyes on the World with John Batchelor CBS Audio Network @Batchelorshow One week before the tragedy: #ClassicLongWarJournal: @BillRoggio and @ThomasJoscelyn #UNBOUND the complete, forty-minute interview, August 9, 2021. @LongWarJournal. https://www.longwarjournal.org/archives/2021/08/fifth-northern-afghan-capital-falls-to-the-taliban.php

In this episode we explore the background of the Achaemenid Empire and how it came into conflict with the Greek world, as well as the impacts of the wars on Greek society. Seraph Downey returns as guest. Thanks to Mike and Donna Bleskie, Ian Davis, Perry, Levent Kemal Sadikoglu, Russ Mangum, Dylan Workman, Rafael Rodriguez, Chris Corliss, Jaroslav Knap, and more for supporting the show! If you'd like to do the same, please visit http://www.patreon.com/hi101. Paypal: http://paypal.me/hi101 Ko-fi: http://ko-fi.com/hipodcast

Alexander III, known to many as Alexander the Great, was King of Macedon, and in a short period of time, conquered an immense amount of territory, including defeating the formidable Achaemenid Empire. Professor Pat Wheatley, University of Otago, joins the show to discuss what scholars know about Alexander's life.

The Achaemenid Empire was the largest empire for its time and held substantial holdings in the eastern Mediterranean Basin. Dr Lloyd Llewellyn-Jones, Cardiff University, joins the show to discuss the empire's hegemony in the Mediterranean.

In the second of this two part series on the Achaemenid Persian Empire, we continue with Darius the Great's son, Xerxes and some of the main events of the Greco-Persian wars, and then follow the lives of his successors up to Darius III and the fall of the Achaemenid Empire with its conquest by Alexander of Macedonia, a.k.a. Alexander the Great.     Contents: 00:00 Intro and Recap01:33 Xerxes (486-465 BC)03:43 Xerxes Invades Greece08:47 Battle of Thermopylae11:18 Battle of Salamis12:40 Battle of Plataea 14:40 Xerxes after Greece18:26 Artaxerxes I (465-424 BC)25:57 Darius II (424-404 BC)30:07 Cyrus the Younger and the Battle of Cunaxa31:17 Artaxerxes II (404-359 BC)36:50 Artaxerxes III (359-338 BC)39:20 Philip II and the Rise of Macedonia42:25 Darius III (336-330 BC)44:47 Alexander of Macedon and the Battle of the Granicus River47:44 Battle of Issus50:17 Battle of Gaugamela53:40 The Last Days of Darius III57:38 End of the Achaemenid Empire and Aftermath58:54 Thank you and PatronsFollow History with Cy:YouTube ChannelInstagramFacebookTwitterWebsite Support the show (https://www.patreon.com/historywithcy)

The Persepolis Fortification Tablets / Texts are the who’s who of the Ancient Achaemenid Empire, a unique insight into the administrative workings of this jurisdiction emerging from present day Iran. 30,000 of these clay tablets, inscribed in cuneiform, have so far been identified. Each forms a new piece of evidence for who the people of the Achaemenid Empire under Darius I were, where they were, what they did, and even what they ate. Tristan was joined by Professor Lloyd Llewellyn-Jones from Cardiff University to discuss how these texts have completely reshaped our understanding of this civilisation, and how the Ancient Persian perspective has demonstrated its remarkable networks, trade, administration and international travel.Lloyd's new book, out in April 2022, is called: 'Persians: The Age of the Great Kings'. See acast.com/privacy for privacy and opt-out information.

Alexander the Accursed's conquest of Persia, not only shocked the world but devastated it. In the blink of an eye the young Greek warlord changed the world. After Alexander's unexpected death his generals tried to stabilize what he left behind. This episode discusses the successor states of the Achaemenid Empire, the Seleucids, the Parthians and the Sassanids. Finally after 1,300 years of struggle Iran finds its identity again, Right before Muhammad the prophet of God changes Iranian culture forever.Support the show (https://www.patreon.com/abriefhistory?fan_landing=true)

A Story Club: Global Politics S1 E5streamed live on FB from the US (San Francisco), India (Dehra Dun) and Trinidad and Tobago in the Caribbean, Thursdays 12pm EDT | 9am PDT | 9:30pm ISTHave we fundamentally misunderstood Iran?How many of us understand that Iran is Ancient Persia, one of the greatest empires and civilizations in world history – at least equivalent to Greece and Rome, but perhaps closer to India and China in its longevity and importance.When the Shah of Iran was overthrown in 1979, that had put to end a royal dynasty that was over 2,500 years old, stretching back to the Achaemenid Empire by Cyrus the Great. Persia (Iran) has been a great centre of architecture, the arts, poetry, music, science and civilization for millennia. Its language dominated the educated classes of the region from Turkey in the West to Muslim India in the East, like Latin did in Europe, or Greek in the Mediterranean world.In addition, Iran means “Land of the Aryans”. This gives it very close ancient ties to India and the Indo-Aryan culture and language family, which stretches from India to Europe, and now over the whole world because of the English language.Despite the current Iranian regime's fundamentalism, ordinary Iranians remain a fundamentally modern and open people.Has it been wrongly blamed for global Islamic terrorism and jihad, which are more closely tied to extremists in Saudi Arabia and Pakistan? What role can it play in play in countering the violently fanatic currents of Wahhabism, Salafism and Debandism out of these other places?Join me, Dr. Kirk Meighoo, to discuss these issues with Jason Reza Jorjani, an Iranian American philosopher and theorist and author of Prometheus and Atlas, Lovers of Sophia, World State of Emergency, and Iranian Leviathan: A Monumental History of Mithra's Abode   

Welcome back to the Home for Wayward OCs! Today's episode features Michelle and her wasteland OC Mavia! We discuss webcomics, the Achaemenid Empire, leadership, Lore, and hindsight.Theme: “Violet” by Podington BearEmail: waywardocpod@gmail.comTwitter: @waywardocpod and #WaywardOCpodNetwork: @cornerpodnet and cornerpodcastnetwork@gmail.comChristina (she/her): @cwoodsartMichelle (she/her): @maviacomic on Twitter, Instagram, and Tumblr; michelledee.wixsite.com/deedraws; DeeDraws on DeviantartFriendly Pod Promo: Pokemon: Adventures in the Millennium (@PKMN_Millennium) Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

To prepare ourselves for their role in the coming wars between Persian the Greek city states, I'm explaining the history and politics of Archaic Athens, from their first adoption of oligarchy rather than monarchy, down through the adoption of democracy, the Peisistratid tyrants, and the final restoration of democracy by Cleisthenes. At the end of that long process, the Athenians and their Eretrian allies joined forces with the Ionian Greek cities of Anatolia in their revolt against the Persian Empire. In 498 BCE, the Greek army set out from Ephesus in a lightning raid to attack, and ultimately destroy, the Lydian capital at Sardis. Patreon Amazon Fresh Amazon Prime The History of Ancient Greece Podcast by Ryan Stitt Ancient Persia: A Concise History of the Achaemenid Empire by Matt Waters Ad: Amazon --- Support this podcast: https://anchor.fm/history-of-perisa/support

To celebrate the Persian New Year's festival of Nowruz, check out the 2nd Sort-of Annual Holiday Special, exploring the New Year's celebrations of the Achaemenid Empire. Called Navasarda at that time, many of the traditions associated with the modern holiday were still developing during the Achaemenid period. The origins and original purpose of the holiday season are hazy and changed and developed as Iranian society evolved over centuries. Patreon --- Support this podcast: https://anchor.fm/history-of-perisa/support

It's the especial episode of Aryana Podcast in the International Women's Day (March 8). In this episode, we are discussing about the Persian women during the Achaemenid Empire, from Cyrus the Great to Alexander the Great's invasion of Iran. powered by Aryana Travel Agency Musics: 1- Hengameh Ghaziani - Yek Ghanari, Yek Kalagh 2- Aida Shahghasemi - Az Sarma Kabood 3- Sara Naeini - Esharat e Nazar 4- Hooniak Band - To Bio 5- Peta Williams - Resting 6- Aida Shahghasemi - Daay 7- Marjan & Mahsa Vahdat - Mina 8- Azadeh Mahdavi Azad - Shanzeh Lize 9- Ghazal Shakeri - Ghollak 10- Darya Daadvar - Maah Pishanoo 11- Sepideh Vahidi - Sar e Kouh e Boland 12- Haleh Seifizade & Ali Ghamsari - Doosh Doosh

In the 6th century BC, Cyrus II of Persia embarked on a mission of conquest. Kingdom after kingdom fell before him as he formed the Achaemenid Empire, the largest empire that the world had ever seen up until that point. It kept growing under successors like Cambyses and Darius until it, too, fell under the might of Alexander the Great during the late 4th century BC.

Alexander III of Macedon (Greek: Αλέξανδρος Γʹ ὁ Μακεδών; 20/21 July 356 BC – 10/11 June 323 BC), commonly known as Alexander the Great (Ancient Greek: Ἀλέξανδρος ὁ Μέγας, romanized: Aléxandros ho Mégas), was a king (basileus) of the ancient Greek kingdom of Macedon and a member of the Argead dynasty. He was born in Pella in 356 BC and succeeded his father Philip II to the throne at the age of 20. He spent most of his ruling years on an unprecedented military campaign through Asia and northeast Africa, and by the age of thirty, he had created one of the largest empires of the ancient world, stretching from Greece to northwestern India. He was undefeated in battle and is widely considered one of history's most successful military commanders. During his youth, Alexander was tutored by Aristotle until age 16. After Philip's assassination in 336 BC, he succeeded his father to the throne and inherited a strong kingdom and an experienced army. Alexander was awarded the generalship of Greece and used this authority to launch his father's pan-Hellenic project to lead the Greeks in the conquest of Persia. In 334 BC, he invaded the Achaemenid Empire (Persian Empire) and began a series of campaigns that lasted 10 years. Following the conquest of Anatolia, Alexander broke the power of Persia in a series of decisive battles, most notably the battles of Issus and Gaugamela. He subsequently overthrew Persian King Darius III and conquered the Achaemenid Empire in its entirety. At that point, his empire stretched from the Adriatic Sea to the Beas River. Alexander endeavoured to reach the "ends of the world and the Great Outer Sea" and invaded India in 326 BC, winning an important victory over the Pauravas at the Battle of the Hydaspes. He eventually turned back at the demand of his homesick troops, dying in Babylon in 323 BC, the city that he planned to establish as his capital, without executing a series of planned campaigns that would have begun with an invasion of Arabia. In the years following his death, a series of civil wars tore his empire apart, resulting in the establishment of several states ruled by the Diadochi: Alexander's surviving generals and heirs. Alexander's legacy includes the cultural diffusion and syncretism which his conquests engendered, such as Greco-Buddhism. He founded some twenty cities that bore his name, most notably Alexandria in Egypt. Alexander's settlement of Greek colonists and the resulting spread of Greek culture in the east resulted in a new Hellenistic civilization, aspects of which were still evident in the traditions of the Byzantine Empire in the mid-15th century AD and the presence of Greek speakers in central and far eastern Anatolia until the 1920s. Alexander became legendary as a classical hero in the mould of Achilles, and he features prominently in the history and mythic traditions of both Greek and non-Greek cultures. He became the measure against which military leaders compared themselves, and military academies throughout the world still teach his tactics. He is often ranked among the most influential people in history. --- Support this podcast: https://anchor.fm/thehistoryexpress/support

522 - 329 BCE - A closer look at the dramatic stories of the empire under the rule of Darius the Great, Xerxes I and Darius III.

The Immortals were the heavy infantry unit of the Achaemenid Empire’s army. Also known as the first Persian Empire, the civilization was founded by Cyrus the Great in 550 B.C. in what is today Iran. The name ‘Immortals’ was coined by Greek historian Herodotus. What’s known about them mostly comes from his writing.

609 - 522 BCE - This episode will bridge the gap between the fall of the Assyrian Empire and the rise of the Achaemenid Empire including the life of Cyrus the Great.

In this episode we pick up with the Babylonian Captivity. We discuss the rise of Cyrus the Great and the Achaemenid empire. We examine the origins of the Persians and their consolidation into an empire that conquers the Neo-Babylonians. We talk about the policy of religious pluralism instituted by Cyrus the Great and its links...

Melvyn Bragg and guests discuss the role of the great 'City of the Persians' founded by Darius I as the ceremonial capital of the Achaemenid Empire that stretched from the Indus Valley to Egypt and the coast of the Black Sea. It was known as the richest city under the sun and was a centre at which the Empire's subject peoples paid tribute to a succession of Achaemenid leaders, until the arrival of Alexander III of Macedon who destroyed it by fire supposedly in revenge for the burning of the Acropolis in Athens. The image above is a detail from a relief at the Apadana, the huge audience hall, and shows a lion attacking a bull. With Lloyd Llewellyn-Jones Professor of Ancient History at Cardiff University Vesta Sarkhosh Curtis Curator of Middle Eastern Coins at the British Museum And Lindsay Allen Lecturer in Greek and Near Eastern History at King's College London Producer: Simon Tillotson.

Melvyn Bragg and guests discuss the role of the great 'City of the Persians' founded by Darius I as the ceremonial capital of the Achaemenid Empire that stretched from the Indus Valley to Egypt and the coast of the Black Sea. It was known as the richest city under the sun and was a centre at which the Empire's subject peoples paid tribute to a succession of Achaemenid leaders, until the arrival of Alexander III of Macedon who destroyed it by fire supposedly in revenge for the burning of the Acropolis in Athens. The image above is a detail from a relief at the Apadana, the huge audience hall, and shows a lion attacking a bull. With Lloyd Llewellyn-Jones Professor of Ancient History at Cardiff University Vesta Sarkhosh Curtis Curator of Middle Eastern Coins at the British Museum And Lindsay Allen Lecturer in Greek and Near Eastern History at King's College London Producer: Simon Tillotson.

Tomyris was a Massagetean ruler who reigned over the Massagetae and led her armies to defend against an attack by Cyrus the Great of the Achaemenid Empire, and defeated and killed him in 530 BC. Sources sited: Rejected Pricesses by Jason Porath, King of Kings by Dan Carlin, and Wikipedia www.RealUltimateGeeks.com https://www.stitcher.com/podcast/1-kickass-bitch https://www.facebook.com/beatrix.kiddeau.1 http://www.instagup.com/profile/onekickassb onekickassb@gmail.com

The Achaemenid Empire was founded by Cyrus II in the 6th century B.C.E., and it became an empire unlike any the world had seen up to that point. Learn more about your ad-choices at https://news.iheart.com/podcast-advertisers

Lesson 2

Hello and welcome to Postcards, a show helping you reach across borders without actually taking a trip. I'm Shen Ting. Turkey has long attracted tourists with its natural beauty, but it's also becoming more and more popular with yoga lovers. Suleyman's Garden is among those offering retreats to people in search of the ultimate place to practice yoga and relax. Here's Wang Jing with today's first postcard from Turkey. Reporter: It's early morning at Suleyman's Garden, in southern Turkey, and the yoga shala is already full. Surrounded by nature at Aktas Beach, in Faralya village, it's easy to see why yoga lovers enjoy coming here. Most of them travel over from the UK, but this type of holiday is attracting tourists from further afield too. The yoga retreat usually consists of a week of intensive yoga practice, vegetarian meals sourced from the garden and local farmers, sightseeing and sailing in the beautiful surroundings of Turkey's Mugla province. It's not the first time that yoga teacher Sharon Farah has come to Turkey for yoga. She says that she's taught yoga in different countries around the world, and Turkey stands out. "It's a beautiful country. It's a beautiful place to come to. This retreat in particular is very relaxing. And the other place that we've been to belongs to the same people, also here in Turkey. It's equally as beautiful. So we really enjoy coming here." The owners of Suleyman's Garden have a second yoga retreat in a mountain valley nearby and a boutique hotel on the coast. All three are devoted to combining yoga with agro tourism. Jean Irvine is a yoga and Pilates teacher from London, but she came here as a student. "I came just to chill, relax, see a bit of scenery, see a bit of Turkey, meet different people." She has been to Turkey several times to get away from her busy life in the city. Along with yoga practice, the students relax in rural bungalows, enjoying the swimming pool and the delicate flavors of vegetarian food grown by the owner in the resort garden, where goats, chickens and even wild boars move freely. Fresh cheese, tomato, cucumber and fruit, home made tahini, jam, honey and ready-made bread form part of the daily meals. Gary Carter is a British yoga teacher. "We are always eating the food that we see growing in the fields here. I love coming to this place. It is good to be in a center like this where everyone can be concentrated. So they stay onsite, we live onsite." International tourism started in this region in 1995 with the opening of the Butterfly Valley. Back then, most of the visitors were backpackers. When the historical Lycian Way was promoted by the local tourist board in 2000, the region became globally famous attracting thousands of tourists each year. The footpath stretches for more than 500 kilometers from Mugla to the neighboring Antalya province, dating back 3,000 years, when it was populated by the Anatolian people who were incorporated during the Iron Age into the Achaemenid Empire. As a result, the area is not only rich in unspoiled, natural beauty, but also has stunning ruins steeped in history. Ian Worrall, a 52-year-old Briton who grew up in Turkey, is the advisor for UK reservations at Suleyman's Garden and the two other retreats. He and his family have been in the yoga business in the area for almost two decades. The philosophy of these centers is to combine the local traditional farming system that dates back three-thousand years with a kind of tourism respectful to the environment and steeped in yoga practice. According to Worrall, this is a way of helping traditional business to survive amid a global system that is making it increasingly harder to make money from agriculture. "Our other yoga center is based on using what is locally available. It always has an ecological component to it in terms of we want to support the local community. We support local minibus drivers, local farmers. We always keep everything local, so that the money stays in the local economy. That's for ethical reasons." The three centers run by the owners are 95 percent self-sufficient. This tourism trend is very different from what Mugla province has experienced for the last decade. It's mostly been tourists searching for beaches, entertainment and nightlife, which has helped to develop hotels, tourism facilities and roads. Oludeniz, a beach resort in Fethiye district, has proved popular with visitors. But Faralya village, which is 30 kilometers south of Fethiye town, is also now on the tourist trail. Hasan Karaburun is head of the Association for the Preservation and Protection of Nature Tourism in Faralya village. "The tourists who like entertainment and night life are staying in Oludeniz, also the ones who want to stay close to the beach. But in this region, tourists like the environment and want to chill and relax." But tourists are stoking concerns in the region. Nihat Tokdil, a trekking guide, says limits should be put in place to ensure the area's natural heritage is protected. "On the positive side, there is an impact in terms of tourism facilities and life in the village. But there are also negative impacts coming along with this, because roads are built and this damages nature. I hope we can find a balance between these two concepts." It's a balance yoga lovers will no doubt support, as they continue to come here for total relaxation and stunning scenery.

The Sassanid Empire would prove to be the last of the Persian middle-eastern empires, and would also be the last great ‘civilised’ rival of Rome. The Great Achaemenid Persian Empire, founded by Cyrus the Great, had displaced the Babylonians in the Middle-East. Ultimately, it sprawled from the Mediterranean to northern India. This empire, the largest in the world, had been overthrown by the meteoric career of a western ‘barbarian’ named Alexander of Macedon, but he did not survive to consolidate his conquest and it quickly split up with various parts being ruled by Alexander’s successors, who warred among one another with none succeeding in re-uniting the former Achaemenid Empire. With Ian Hughes joining the regulars, they discuss the problem of gaps in the historical evidence that have to be negotiated when looking at the period, and the long lasting conflict with Rome. Dur: 48min

The Sassanid Empire would prove to be the last of the Persian middle-eastern empires, and would also be the last great ‘civilised' rival of Rome. The Great Achaemenid Persian Empire, founded by Cyrus the Great, had displaced the Babylonians in the Middle-East. Ultimately, it sprawled from the Mediterranean to northern India. This empire, the largest in the world, had been overthrown by the meteoric career of a western ‘barbarian' named Alexander of Macedon, but he did not survive to consolidate his conquest and it quickly split up with various parts being ruled by Alexander's successors, who warred among one another with none succeeding in re-uniting the former Achaemenid Empire. With Ian Hughes joining the regulars, they discuss the problem of gaps in the historical evidence that have to be negotiated when looking at the period, and the long lasting conflict with Rome. Dur: 48min