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Wreck thought to be from Mongol invasion attempt found near Nagasaki

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The bow of a ship believed to be from a 13th-century Mongol invasion attempt at the Takashima Kozaki underwater historic site in Matsuura, Nagasaki Prefecture, on Oct. 1. (Provided by the University of the Ryukyus and the Matsuura city board of education )
By TASUKU UEDA/ Staff Writer
MATSUURA, Nagasaki Prefecture--A wreck found off Takashima island here is likely part of a Mongol invasion fleet that came to grief in a typhoon more than 700 years ago.
The discovery was announced Oct. 2 by archeologists with the University of the Ryukyus and the Matsuura city board of education who are researching the Takashima Kozaki underwater historic site.
Numerous artifacts have been recovered from the seabed from wrecks of fleets dispatched in 1274 and 1281 to invade Japan.
In both invasion attempts, battles were fought in northern Kyushu. The fleet of 4,400 vessels sent by Kublai Khan in 1281 was wrecked near Takashima island in a storm the Japanese dubbed "kamikaze" (divine wind) for ultimately saving their homeland from the Mongols.
The latest wreck, discovered using shipboard sonar, lies 14 meters below the surface about 1.7 kilometers east of another Mongolian warship that was discovered in 2011.
Nine sites of interest were detected and divers found timbers in some of the spots.
The wreck mainly comprises the port and starboard structures near the bow of the ship. Planks on the starboard side are at least 11 meters long.
Divers also found stone ballast, prompting researchers to speculate that the ship's keel lies underneath.
The wreck is in a better state of preservation than the one found in 2011. But experts are unable to conclusively determine its origin as no artifacts like Chinese porcelain have been recovered.
"We really hope it is a Mongol invasion ship," said Yoshifumi Ikeda, a professor of archaeology at the university who is leading the research effort. "We plan to clarify details like its structure, size and origin by excavating further. It's well preserved, so we expect it to carry a significant load of cargo like porcelains and weapons."
The team plans to excavate the shipwreck in fiscal 2015.

Planks from the wreck (Provided by the University of the Ryukyus and the Matsuura city board of education )

Thousands of archaeological sites in N-W Pakistan yet to be registered

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.— Dawn.com file photo
.— Dawn.com file photo
PESHAWAR: The Directorate of Archaeology and Museums of Khyber Pakhtunkhwa is compiling a data of sites, believed to be around 6,000 according to different researches, that exist in various districts but have not been registered by the government.
The registration of these sites in the gazetteer form would help to protect and preserve these. “A bill is also on the anvil to protect such registered archaeological sites,” officials said.
Director of Archaeology and Museums Dr Abdul Samad, who has initiated compilation of the archaeological sites scattered all over the province in July this year, says that these sites would be enlisted along with its details in a gazetteer form. 
There are around 100 sites listed as ‘protected sites’ under the Antiquities Act of 1997 in Khyber Pakhtunkhwa but the archaeologists say that it is not a true picture of this region, which is rich with sites of Gandhara civilisation. 
Owing to lack of attention even the less older buildings , which are included in the list of protect sites, have fast vanished unnoticed by the authorities.

Official says efforts on to compile data and include these sites in the list of protected sites for preservation


“Falak Sair Cinema hall, which was a 75-year-old building, exists as a protected site in documents only,” says Dr Samad, who with his like-minded conservationists has also prepared a bill to protect the archaeological sites from fading away. 
Falak Sair Cinema was demolished few years ago to build a commercial plaza at that valuable property. There are thousands of years old archaeological sites, which are still unprotected and endangered. 
There are about 100 protected sites but only 60 actually exist in Khyber Pakhtunkhwa. The efforts to compile data of the scattered archaeological sites, surveyed and mentioned in different researches from time to time by archaeologists, are meant to show that the province has at least 6,000 such sites which need to be included in the list of protected sites. These 6,000 sites have been published in different research journals. 
“In July this year, the compilation of these 6,000 sites started and so far details of some 3,000 sites have been collected,” the official says. 
A district-wise gazetteer of archaeological sites would prepared by collecting information from the publications. It would also act like an inventory of the archaeological sites of the province in each district.
Dr Samad says that not only compilation but protection of these sites through replacing the current Antiquities Act 1997 by a new one to better tackle the issues arising in the recent years can really help to preserve and protect archaeological sites in the province.
After passage of 18th Amendment, the province needs a new antiquities law. Dr Samad says that a bill called Khyber Pakhtunkhwa Antiquities Act 2014 is in process. Besides the registered sites, this bill focuses on protection of important sites, which are on the way to qualify for inclusion in the list of protected sites list. 
“We are going to register these 6,000 sites in the gazetteer so that the new law can be applied on these for their protection,” says Dr Samad.
The official says that it would be the first ever law to incorporate all clauses in it that would ensure protection of tangible and intangible cultural heritage.
Published in Dawn, September 29th , 2014

Gonur Tepe: A marvel in the Karakum Desert

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From the site of the Near Eastern Archaeology Foundation from the University of Sydney
This article was published in 2009 but interesting enough to publish again!

NEAF Board member Ben Churcher had the pleasure to lead a NEAF tour to Uzbekistan and Turkmenistan in 2009. On this tour he visited the site of Gonur Tepe and met the chief excavator Viktor Sarianidi. This is a brief account of that visit. Text and photos by Ben Churcher.

In 2009 I lead a tour of NEAF members to Uzbekistan and Turkmenistan. Prior to the tour I'd heard a little about the site of Gonur Tepe located in Turkmenistan but had little concrete knowledge about it. For me this is one of the beauties of leading tours in that it gives you a chance to visit places you ordinarily might not.



Image: A camel passes in front of the Mausoleum of Sultan Sanjar at Merv. Sultan Sanjar was the last Seljuk monarch in this part of the world before the Mongul invasions changed everything forever.

My motivation to take the tour to Turkmenistan was primarily to visit the city of Merv (Mary): once one of the great cities of the ancient Silk Road. The location of Merv in eastern Turkmenistan necessitated a break in the itinerary and when planning the tour I researched what else we could visit in the region. This reading led me to 'discover' Gonur Tepe that is located about 60km to the north of Merv in the Karakum (Black Sand) Desert and I immediately placed it in the itinerary.
Image: Our Soviet era transport during a pit stop on the way to Gonur Tepe


On the day of the visit the tour group divided up into 4WD vehicles for the desert crossing and we had a great trip across the Karakum that still contained a spring flush of vegetation and flowers.
Our guide, a doughty Russian, told me along the way that there was a team of archaeologists working at Gonur Tepe and that we would be able to see their recent work. I've heard this a dozen times in a dozen different places and normally it means that you see archaeologists with their heads down and not much else. In the case of Gonur Tepe I was pleasantly surprised.





Image: Just some of the pottery laid out for conservation and study at Gonur Tepe.

On arrival at Gonur Tepe you don't, at first, see much. A few makeshift huts where I was told the archaeologists lived, a stray dog and an older woman selling a very brief site guide. Around you the flat desert extends to the horizon: you feel very remote. Although the weather was delightful when we visitied in May, you could feel how cold it must be there in winter and how hot it must be in summer.
The first thing that struck my archaeologist's eye was an immense amount of well-preserved pottery spread out on the sandy ground. Pieces were grouped together in quadrants marked out by string, but other than this, identification was minimal. Additionally there were many complete pieces including chalices, bowls and jars: any one of which would be a major find at other sites. This introduction told me Gonur Tepe was not only a rich site with what looked like a lot of tomb material but that it was rather eccentrically run stuck as is was literally in the middle of nowhere.
Image: Viktor Sarianidi with his assistant wearing blue and our national Turkmenistan guide. What can not be seen here are the crutches that enabled Viktor to walk around the site. The sight of this indomitable 80 year old still carrying on his work filled me with admiration.

When we met Viktor Sarianidi on site he was cordial and through our interpreter explained a little about the site. According to Viktor the inhabitants of ancient Gonur Tepe had migrated here from the Near East at a time when this location was on the banks of an inland delta of the Murghab River that made the region well-watered and fertile. While this migration theory is debated by archaeologists, along with Viktor's early third millennium BCE dates (as many would prefer an early to mid second millennium BCE date for Gonur Tepe), the passion and dedication of this now 80 year old archaeologist was obvious. When Viktor heard that we were 'archaeologists' from the University of Sydney he offered to show us some of his more recent finds. 

Image: A view across Gonur Tepe showing the central palace area with a local visitor inspecting a water pipeline, in clay pipes, in the foreground.

Around us was a vast complex of walls, rooms and streets that has been excavated from the desert sands - and just as painstakenly conserved. As most of the walls were orignally of mudbrick, each and every wall had been replastered in a new layer of clay and straw. While this gives the site a slightly surreal feel of being somewhat modern, as an archaeologist who has excavated mudbrick features, I know this is the best way to preserve the original walls beneath without the expense of roofing the site which, even when it is done, does not allow a site to be interpreted in a readily accessible way.


Image: A view across Gonur Tepe showing the central palace area with a local visitor inspecting a water pipeline, in clay pipes, in the foreground. 
The first remarkable find Viktor allowed us to see was a royal tomb. As local workmen scrambled down into a pit that had been artificially cut from the surface, they pulled away sheets to reveal a fascinating tableau. In one corner, pottery amphora and bowls were stacked while, face-down on the tomb's floor, was a large bronze plate. With another sheet removed, the burial chamber was revealed covered in intricate mosaic work. To see this in the middle of Central Asia staggered me as it all felt somewhat familiar: the pottery shapes, the bronze work - all would not have been out of place in the Near East. I could easily see where Viktor got his migration theory from!




Image: Turkmen workers peel away the canvas covering of the second royal tomb at Gonur Tepe. 

The second royal tomb Viktor showed us had just been excavated. Beneath a canvas cover that was pulled away for us by local workmen was a roughly circuler pit: again artificially cut down from the surface. When first constructed these were chamber tombs with a dromus or entrance to one side that would have been accessed by steps from the surface. Excavation of the tomb would have been nearly impossible by keeping the original roof in place as it would have been cramped and dangerous and digging down on the tomb from above was a practical solution.




Image: A royal tomb at Gonur Tepe showing bronze standards, a cauldron and wheel rims. A human skull is in the foreground.

Beneath this canvas covering was a find that took my breath away. Clustered around the largest bronze cauldron I've ever seen from antiquity were the skeletons of humans and horses, bronze 'standards' and calcite vessels. Even more remarkable were the bronze rims of chariot/cart wheels still held in place by a slender column of sand. These horse burials mark the inhabitants of ancient Gonur Tepe as Indo-Europeans and therefore close cousins to the Hittites, Greeks, Romans, Iranians and Sanskrit speaking Indians. Like Michael Wood who also visited the site for his documentary The Story of India, I found this a tantalising glimpse of an Indo-European community bridging the Aryan homelands of modern Iran with northern India.




Image: The Haoma (soma) mixing installation at Gonur Tepe.

To further back the Indo-European credentials of ancient Gonur Tepe, Viktor has excavated what he calles a haoma (soma) mixing installation. Haoma, a sacred concoction for ancient Hindus, as well as Zoroastrians, was made from a mixture of cannabis, poppy and ephedrine. Although Michael Wood was able to track down and try some haoma in the markets of Pakistan for his documentary, I have to take his word for its spiritually uplifting effects! Instead, in the modern world, I was able to thank Viktor for showing us around with a bottle of good local Vodka (hard to find!!). I hope he enjoyed it sitting in his ramshacle hut in the middle of the Karakum desert. With his passing, an old breed of archaologists fade from view and I feel privilaged we were able to meet with him and see some incredible finds at a site that will always be synonymous with Viktor Sarianidi. May he rest in peace.

More about Gonur- Tepe

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The following information about Gonur- Tepe is from the site "Zoroastrian Heritage" and is written by K.E. Eduljee. 
This website is a good source of information about a region which is largely unknown in the West!

Tepe or Depe

'Tepe' or 'depe' is a Turkoman word for a mound and is synonymous with the word 'tell', used in the Middle East to denote mounds or small hills. In treeless areas, such geographic features often indicate the presence of buried ancient settlements formed from mud-brick structures compressed over time by later human occupation and later still by soil into artificial hills. If the tepes contain ruins of settlements built one on top of the other, excavations reveal layers of settlements that can be dated using modern laboratory techniques. The lower layers are therefore normally the older layers.

The largest of the settlements uncovered in the north-eastern Murgab delta are the ruins called Gonur-Tepe. We have not read to any layers in this excavation as of this writing though it it quite possible that lower, older, layers await discovery.

Gonur / Gonor/ Gunar

The Archaeological Site



Aerial view of Gonur-Tepe's southern complex Photo credit: Various. Country Turkmenistan & Stantours


Artist's reconstruction of the Gonur north complex. Note the successive protective walls with the outer-most surrounding what appear to be dwellings. We can expect that during an armed attack, citizens would have retreated behind the safety of the inner fortress walls. Artist unknown

The largest of all the ancient settlements uncovered in the Murgab delta is Gonur-Depe (or Gonur-Tepe. Gonur is also spelt Gonor or Gunar). Gonur is located some seventy kilometres north of the ruins of Merv and a three-hour drive from Mary. The area around Gonur is now sparsely populated. 

The Gonur site occupies an area of about 55 hectares and consists of the main complex in the northern section of the site and a smaller (130 x 120 m = 1.56 hectare) complex to the south. 

The southern complex is also said to be 3 hectares in size and that might include surrounding structures. 

A large necropolis lies to the west of the site. In the centre of the northern complex is a fortified citadel-like structure. Both complexes have fortification walls. The fortification walls of the southern complex are wide, 8 to 10 metres tall and interspaced with round towers along its sides and corners. There are residential quarters walls within the fortifications.





Another reconstruction of the Gonur north complex. Artist unknown




Aerial photo of Gonur showing both complexes (looking almost directly north). Photo credit: Kenneth Garrett



Gonur south complex
Reconstruction of the Gonur south fortifications at National Museum of Turkmenistan
Reconstruction of the Gonur south fortifications at National Museum of Turkmenistan. Photo credit: Kerri-Jo Stewart at Flickr
Reconstruction of the Gonur north citadel at National Museum of Turkmenistan
Reconstruction of the Gonur north citadel complex at National Museum of Turkmenistan. Photo credit: Kerri-Jo Stewart at Flickr
Excavated Gonur north complex
Excavated Gonur north complex. Photo credit: Black Sands Film
Reference:
Excavations at Southern Gonur, by V. Sarianidi, 1993, British Institute of Persian Studies.
» Brief History of Researches in Margiana by Museo-on

Other web articles include Discover MagazineAnahita GalleryKar Po's Travel BlogDan & Mary's MonasteryArchaeology OnlineTurkmenistan June 2006 and Stantours. Generally, we find the quality of research and reports available of the web to be poorly researched, highly speculative and sensationalistic.

Photo sites:
» Flickr
» Uncornered Market.

Description of Ancient Gonur

Gonur was a large town for the times and home to thousands of residents. It was for all practical purposes, a city, a metropolis. The city had carefully designed streets, drains, temples and homes. The people farmed the surrounding fields growing a wide variety of crops and produce that included wheat, barley, lentils, grapes and other fruit.

The people of Gonur were also traders and were likely among those who developed the first trade links between the East and the West along what came to be known as the Silk Roads. The good the traders carried to distant cities included those made from for ivory, gold, and silver. They buried their dead in elaborate graves filled with fine jewellery and wheeled carts.

The north Gonur complex had a central citadel-like structure about 100m by 180m (nearly 350 by 600 feet) in size and surrounded by a high fortification wall and towers. The citadel was set within another vast walled area. This wall had square bastions and was in turn placed within a large oval enclosed walled area that included a large water basins and many dwellings and other buildings.

The archaeologist Viktor Sarianidi (see Sarianidi, page 3) who excavated the ruins, began a trend to call Gonur, Margush (or the capital of Margush), a name used by the Achaemenians for Mouru or Merv a thousand or so years after Gonur had been abandoned. We would prefer to say that Gonur was a major administrative centre and metropolis of Mouru, the older Avestan name for the nation.

Sarianidi also identifies the southern structure as a cathedral-like temple. We strongly doubt this conclusion for Sarianidi's analysis has numerous factual errors and he displays no real knowledge of Zoroastrianism, its doctrine and practice on which he bases many of his conclusions. These errors and lack of understanding (or even an attempt at objective research) brings into question the credibility and veracity of his sensationalistic and outlandish pronouncements about the function of the various structures within the Gonur complexes.

The evidence from the excavations points to the city of Gonur functioning for the relatively short time of a few hundred years after which it was abandoned by its residents.


Water Management

There appears to have been a natural or artificial reservoir beside the city and within its outer walls. The surrounding fields and orchards were watered using lengthy canals that the residents had dug from the glacier-fed arms of the Murgab River delta. Since the rivers were fed by glaciers and since the framers did not have to rely on rain for irrigation, their crops were not threatened by drought.

In addition to the water canals the residents of Gonur had dug from the river to water their fields, the city also had a sophisticated water supply and sewage system. it appears water was brought in to the city. The city also appears that two separate sewage systems, one for ordinary waste water and the other - it is suggested - for water that had been used for the ritual washing of bodies during funerals. Given Sarianidi's other fantastic and ill-informed conclusions about Zoroastrian rites, we must wonder about the veracity of this construct.

Image site: » Flickr

Reference: » Origins of the Bronze Age Oasis Civilization in Central Asia by Fredrik Talmage Hiebert 


Temple




So-called Temple(?) building walls with three narrow rooms to the left being uncovered in Gonur-Depe Photo credit: Country Turkmenistan

A web article posted by State News Agency of Turkmenistan, quotes Viktor Sarianidi (see Sarianidi ) leader of the Gonur excavations, as stating that in the spring of 2006, his team uncovered a large temple building near the central palace. Sarianidi dated the building and functioning of structure to between the late 3rd to early 2nd millennium BCE.

The Turkmenistan State News Agency article describes the building uncovered in 2006 as "a monumental building remarkable for the strict geometrical forms and brilliant architectural design. The central part of the "shrine" (sic) which has the walls sometimes 1.5 meters thick and strictly oriented to the sides of horizon is of particular interest. The rooms have the complementary angles. The principles of planning some architectural blocks indicate the specific purposes of using the temple complex. E.g., three single-type corridor-like rooms directly correspond to the architectural design of monumental constructions in the ancient Orient." We note that the contorted language used in the report makes a clear understanding of its contents difficult.

In the photograph of the excavated rooms of the "temple" shown above, the larger room has a circular foundation which the Turkmenistan new agency article describes as a "furnace" with an inner and outer chamber. The inner chamber contained burnt material presumably residue of the fuel used but which the article does not identify. The article further notes that pots found in the vicinity of the building had an internal lining that made them waterproof, thereby making them capable of holding liquids.

As we have stated earlier, we have serious concerns about the conclusions reached by Sarianidi some of which we know to be factually incorrect. Others scientists have not only failed to verify Sarianidi's claims to have discovered residues of narcotic substances stored in containers within these "temples" (sic), but have also identified the residues of impressions of the seeds stored within the containers as a food grain.

Sarianidi has been obsessed with the notion that the primary function of the "temple" was to support the ritual of preparing a narcotic which he describes as the Zoroastrian haoma. We discuss the absurdity of this notion below. He also states that these so-called temples at Togolok-21 and Gonur "had fire altars as well, that were always located in secret places inside the temples and were hidden behind high blind walls."

We should keep in mind that the early Zoroastrians did not as far as we know construct urban temples. In any event, Zoroastrians have never at any time constructed temples to produce a narcotic - never. That suggestion is highly insulting to Zoroastrians.

Speculation About the Use of Haoma

The State News Agency of Turkmenistan article cited above quoting Sarianidi, further states that the archaeologists found evidence that a haoma-like ritual (according to their bizarre understanding of haoma & Zoroastrianism) was performed in one of the Gonur buildings. This understanding includes haoma being a narcotic - something that is entirely bogus. There is no evidence whatsoever of haoma ever being a narcotic. Haoma used in Zoroastrian rituals is made from a small quantity of natural ephedra and pomegranate stems and the entire haoma system is intended to promote health and vitality only. In addition, the veracity of Sarianidi's speculations and conclusions is disputed by scientists (Hiebert 1994: 123-129; Parpola 1998: 127;) using more credible analysis techniques (at the laboratory of the Helsinki University). The sensationalistic claims by Viktor Sarianidi (see Sarianidi, page 3) proclaiming the discover of narcotic material with completely unsubstantiated links with the haoma ritual were found after a more careful study to be implausible. [Click here for the article by Viktor Sarianidi titled Margiana and Soma-Haoma published in the electronic Journal of Vedic Studies (EJVS) Vol. 9 (2003) Issue 1d (May 5) and with Jan E.M. Houben of Leiden University as Guest Editor. We note that Sarianidi's references do not include a single authentic Zoroastrian source even though he claims to associate certain findings with Zoroastrianism.]

According to James P. Mallory 1989 & 1997 "... remains of ephedras have also been reported from the temple-fortress complex of Togolok 21 in the Merv oasis (ancient Margiana – Parpola 1988; Meier-Melikyan 1990) along with the remains of poppies. ... In 1990 I received some samples from the site [forwarded by Dr. Fred Hiebert of Harvard University], which were subjected to pollen analysis at the Department of Botany, University of Helsinki. .... The largest amount of pollen was found in the bone tube (used for imbibing liquid?) from Gonur 1, but even in this sample, which had been preserved in a comparatively sheltered position when compared with the other investigated samples, only pollen of the family Caryophyllaceae was present. No pollen from ephedras or poppies was found and even the pollen left in the samples showed clear traces of deterioration (typical in ancient pollen having been preserved in a dry environment in contact with oxygen). Our pollen analysis was carefully checked for any methodological errors, but no inaccuracies were found."

Yet another refutation of Sarianidi's wild and unsubstantiated claims of 1. having found narcotics and 2. associating what he found is found with haoma and thereby a Zoroastrian cult (sic) ritual is found in a journal article of which Jan E.M. Houben of Leiden University, Netherlands [E. Journal of Vedic Studies Vol. 9 (2003) Issue 1c (May 5)]. [Click here for an excerpt of the article by Professor C.C. Bakels titled Report concerning the contents of a ceramic vessel found in the "white room" of the Gonur Temenos, Merv Oasis, Turkmenistan.] Bakels concludes, "The material we examined contained broomcorn millet. This cereal is known from the Merv oasis, at least from the Bronze Age onwards (Nesbitt 1997). The crop plant most probably has its origin in Central Asia, perhaps even in the Aralo-Caspian basin."

Professor Houben states, "After a few months I received messages indicating that no proof could be found of any of the substances indicated by Sarianidi. Rather than hastily sticking to this conclusion, Prof. Bakels made efforts to show the specimens to other paleobotanists whom she met at international professional meetings. At the end of this lengthy procedure, no confirmation could be given of the presence of the mentioned plants in the material that was investigated. The traces of plant-substances rather pointed in the direction of a kind of millet."

We must also wonder on what basis Sarianidi and his cohorts came to the conclusion that some of the building were part of a temple complex. The containers that Sarianidi claims stored narcotics were simply grain containers, the likes of which are found all over the region. Any oven in the same building could have been used to cook or bake bread. What Sarianidi and his cohorts fancy to be a temple could have been a bakery.

When the careful analysis of the residues in pots did not support Sarianidi claims of the discovery of narcotic substances, the excuse offered is that the vessels are now exposed to the sun and the evidence has been destroyed. Unfortunately, this excuse uncovers yet another problem with Sarianidi excavations - careless exposure of the artefacts and the ruins.

The speculation guised as an assertion regarding the preparation and use of haoma / hom in Gonur is bad enough. The association of haoma with a narcotic is pathetic - a thoughtless imaginary construct which is deeply insulting to Zoroastrians and Zoroastrianism.

These so-called archaeologists who know little about Zoroastrianism other than what they read in some fanciful books, should refrain from their wild and sensational speculation that does a great deal of harm to Zoroastrians and Zoroastrianism. Their energies would be better directed at using best practices in digging up buried history that is being destroyed by careless and disgraceful methods.

Claims Regarding Gonur/Margush/Turkmenistan as the Birthplace of Zoroaster or Zoroastrianism

If the absurd claims regarding Haoma were not bad enough, Sarianidi is quoted as claiming that either Gonur, Margush or Turkmenistan were the birthplace of Zoroastrianism and Zarathushtra (Zoroaster) himself.

The online article published by State News Agency of Turkmenistan as well as Turkmenistan's Federal Service for Supervision of Compliance with Legislation Governing Mass Communications and Protection of Cultural Heritage - the article cited above carries the heading: Professor V. I. Sarianidi: "The First World Religion - Zoroastrianism - Emerged In Turkmenistan". Apparently quoting Sarianidi, the article goes on to state:

"The people in Turkmenistan and other countries know the words from Ruhnama (*see below), "Two and a half thousand years ago Zarathushtra from Margush appeared in the world. Reining his sorrel camel he exclaimed, "People, worship Fire, its sources will lead you along the right path, illuminate each nook in your souls!" For all these years we have been uncovering the tangible evidence proving that there, in the old delta of the Murghab River, the oldest religion in the world Zoroastrianism emerged. The spring archelogical (their spelling, not ours) season (headed by Viktor Sarianidi) ended in uncovering a monumental temple building near the central palace in Gonur-depe. The building is linked with the process of cooking a ritual drink of importance among ancient Zoroastrians which is mentioned Avesta (the Zoroastrian scriptures) as Haoma....

[* Note the Ruhnama means "The Book of the Soul" according to Wikipedia, which goes on to say, "...is a book written by Saparmurat Niyazov, late President for Life of Turkmenistan, combining spiritual/moral guidance, autobiography and revisionist history; much of it is of dubious or disputed factuality and accuracy. Further, "It was mandatory to read the Ruhnama in schools, universities and governmental organizations. New governmental employees were tested on the book at job interviews.""In March 2006, Niyazov was recorded as saying that he had interceded with God to ensure that any student who read the book three times would automatically get into heaven." Sarianidi has also written a book titled Zoroastrianism: A New Motherland for an Old Religion.]

Amongst everything else, the apparent contradiction in the late President-for-life's statements that "Zarathushtra from Margush" lived 2,500 years ago (an incorrect date we may add) and Sarianidi's assertion that Gonur was abandoned a thousand or so years before that date, seems to escape the proponents of this fantasy.

While not mentioned in the Avesta, it is in the realm of possibilities that Zarathushtra (Zoroaster) could have conducted a ministry in or near Gonur - and elsewhere in the vicinity as well. And while Zoroastrians could have lived in the vicinity of Gonur, there is no basis for the claim that Zarathushtra was born in, or that Zoroastrianism originated in, Gonur, Margush or Turkmenistan. The Zoroastrian text, the Bundahishn at 20.32 states that Zarathushtra's father house was on the banks of the Daraja River in Airan-Vej (Airyana-Veja, the first nation of the Avesta-Vendidad's list of sixteen nations) and at 32.3 it states that Zarathushtra, when he brought the religion, first celebrated worship and expounded (the religion) in Airan-Vej. The Avesta's Farvardin Yasht at 13.143 & 144 list individuals who were the first "hearers and teachers" of Zarathushtra's teachings as from five nations: Airyana-Vaeja (called Airyanam Dakhyunam in the Yasht), Tuirya, Sairima, Saini and Dahi. The Farvardin Yasht extols Vishtasp as accepting the faith and the poet Ferdowsi's epic the Shahnameh states that Vishtasp was the King of Balkh (Bakhdhi), fourth in the Avesta-Vendidad list of nations and Mouru's northern neighbour.

Mouru (the predecessor nation to Margu(sh) and eventually Turkmenistan) is not mentioned at all in the context of being part of Zarathushtra's ministry. Mouru, the third Avestan nation was likely a neighbouring nation to Airyana-Vaeja, the first Avestan nation and Zarathushtra's birthplace, and Mouru was certainly close to Balkh (Bakhdhi), the fourth Avestan nation.

In conclusion, was Gonur while it existed Zoroastrian? Possibly - depending on the date you feel Zarathushtra established his religion. Was the Murgab delta, Mouru, part of the greater Aryan federation? Yes. Was the Murgab delta, Mouru, a nation with early Zoroastrians? Most likely. Was the Murgab delta, Mouru, the birthplace of Zarathushtra/Zoroaster or Zoroastrianism? No.

Necropolis & Burial Customs




An apparent royal burial site at Gonur contains luxury goods, a cart with bronze-sheathed wheels, and the remains of a camel. Photo Credit: various. tzaralunga at Flickr & Kenneth Garrett at Discover Magazine


In one section of Gonur North, is a burial site, the necropolis, west of the palace site, containing mostly small children buried in pots. An article by Kate Fitz Gibbonof Anahita Gallery states: 

"Their tiny, newborn bones are so fragile that they crumble at a touch. The beautiful Bronze Age beads from plundered sites in Afghanistan have long fascinated me. Most often, buried bead materials are found in vessels placed close to the body, and as any stringing material has long since disintegrated with age, it is not even possible to guess how they were worn. In the Gonur Tepe palace, an unexpected find of a youth buried inside a large ceramic vessel included not only rich grave goods, but also clues as to how some beads were worn. Skull and neck vertebrae were held together with hardened mud, and as the dirt was removed, lapis, talc and a single, inch and a half long carnelian bead carved in chevron patterns were found encircling the neck. A single gold earring was embedded near the ear, and a half-dozen large, finely polished banded agate beads lay in the bottom of the vessel in which the youth was buried.

"My mother and I spent most of our days at Gonur in the large necropolis to the west of the palace site. We used fine brushes to remove the last of the dirt from the whitened bones and grave goods uncovered by the diggers. Each day, three or four grave pits were uncovered and cleared of dirt to the undisturbed earth - about four feet below the present surface. After each day's excavations at the necropolis, the pits were photographed and partially filled in again. Most skeletons appeared still to lie as they were buried; knees and elbows flexed, the head often resting on or near a small pile of ceramic and stone vessels. It was clear, however, that the necropolis had been robbed in antiquity. Very few items of jewellery were found, and in one grave, a fine, carved alabaster cylinder seal was unearthed under just a few inches of surface soil. A too hasty grave plunderer had apparently dropped it, several thousand years before."

Gonur's Exquisite Artefacts

The quality, artistry and workmanship of the artefacts unearthed at Gonur has surprised observers. They include intricate jewellery and metalwork incorporating gold, silver, lapis lazuli, and carnelian.


Necklace with carnelian obsidian beads found in the necropolis at Gonur. Carnelian is a hard reddish translucent semiprecious gemstone that is a variety of chalcedony, a form of banded quartz. Obsidian is a jet-black volcanic glass, chemically similar to granite and formed by the rapid cooling of molten lava. Photo credit: Anna Garner at Flickr. The beads are now part of Anna Garner's collection.


Fine containers. Photo credit: Katy Tzaralunga at Flickr


Fine containers. Photo credit: Katy Tzaralunga at Flickr




The prowess of the Gonur metalworkers - who used tin alloys and delicate combinations of gold and silver - were on par with the skills of their more famous contemporaries in Egypt, Mesopotamia, and the Indus Valley. Their creations display a rich repertoire of geometric designs, mythic monsters, and other creatures. Among them are striking humanoid statues with small heads and wide skirts, as well as horses, lions, snakes, and scorpions.






Miniature animal artefacts. Photo credit: Katy Tzaralunga at Flickr



Tile-work(?) of a griffin-like creature. Photo credit: Katy Tzaralunga at Flickr



A rich find of pottery at Gonur. Photo credit: josephescu at Flickr

Gold and other metals are not found in the region. The lapis lazuli likely came from the Badakshan mountains that are now in the northwest of Afghanistan.

Wares in this distinctive style had long been found in regions far and near. As close as Gonur's southern neighbour Balkh in today's Afghanistan, and as far as Mesopotamia to the west, the shores of the Persian Gulf to the south, the Russian steppes to the north, and to the southeast across the Hindu Kush - the great cities of Harappa and Mohenjo Daro, which once flourished on the banks of the Indus River in today's Pakistan.

Archaeologists had long puzzled over the origin of the fine artefacts found in the Indus Valley and in the distant lands - artefacts made from materials not native to those areas. The Gonur excavations provide one possible answer: that the items originated in the region around Gonur. For the artefacts to have spread to lands thousands of kilometres apart indicate the presence of an active trade network consisting of artisans, traders, merchants, an extensive road network and possibly even bazaars. It is conceivable that the hub of the network was Central Asia and that Gonur lay at its heart. The merchants of Gonur and Central Asia could even have been the possible originators of the Silk Roads.

That all of this together in an advanced urban setting supported by an irrigated agricultural system was already developed and functioning in the Bronze Age (2500-1700 BCE) is astounding.

The Abandonment of Gonur

The archaeological artefacts found in Gonur's ruins are dated to a period that spans a few hundred years. During their excavations, archaeologists did not find artefact containing over-layers dated later than than the Bronze Age layer that contained Gonur's ruins. This has led researchers to surmise that Gonur was abandoned either for reasons of warfare or because of the receding waters of the Murgab, compelling residents to move towards Merv and the surrounding foothills.

In the Avesta's Vendidad, the virtues associated with the people of Mouru are that they were brave and holy. The evils associated with Mouru are plunder and bloodshed. We do not know if the people of Mouru engaged in bloodshed and plunder or if they were the victims of plundering aggressors. The fortifications at Gonur (three walls) are far more extensive that those found in other Aryan lands. Mehrgarh on the western Indus Valley slopes had no fortifications.

The people and nations of the Avesta, the Aryans, were a settled, organized people who farmed and lived in towns. Zoroastrian texts tell us that it is from the north that an ill wind blew and that brought with it a violent and destructive people who raided and plundered the towns of the Aryans.

To the north of the central Asian Aryan kingdoms lay deserts and grazing land inhabited by nomads, a pastoral people who relied on herds that were constantly on the move seeking new pastures. The nomads also hunted for their food and raided the settlements of their neighbours.

There is evidence that extensive fires destroyed some of Gonur's central buildings - building that they were never rebuilt.

Age, People & Culture

Prof. Fredrik Hiebert of the Univ. of Pennsylvania (who during the 1988-89 field season, excavated part of Gonur in collaboration with the Ministry of Culture of Turkmenistan and the Institute of Archaeology in Moscow), in his book Origins of the Bronze Age Oasis Civilization in Central Asia (Harvard University Press, 2004) writes on page 2:

"The archaeology of Margiana is fundamentally tied into the Kopet Dag foothill chronological framework of the Namazga culture (see note 1). Of prime importance has been the association of the monumental architecture in Margiana with numerous miniature stone columns, steatite bowls, bronze seals, and stone amulets. None of the materials of these objects is locally available (see note 2), yet they have a style distinctive to the desert oases of Margiana and Bactria. The oasis sites have provided the first known cultural context for the Bactrian-Margiana Archaeological Complex."

After earlier independent work by Soviet archaeologists that would have included Viktor Sarianidi, Hiebert worked with Sarianidi, an effort that resulted in a change of previous conclusions. Hiebert writes, "This study is based on collaborative excavations conducted by V. Sarianidi and myself (our note: misplaced reflective pronoun "myself" here – should be the object pronoun "me") at the Bronze Age site of Gonur Depe in Margiana. It is proposed that the rapid occupation of sites in the Murgab delta oasis was contemporary with the Namazga V settlement in the foothill region, which was the period of largest urban settlement at the site of Altyn Depe (see note 3). The present study proposes that the Bactrian-Margiana Archaeological Complex developed from local traditions at the beginning of the second millennium (our note: say 2,000 – 1,600 BCE see note 4). In contrast to previously suggested reconstructions of the origins of the Bactrian-Margiana Archaeological Complex, I show that this development does not result from migrations from Iran, South Asia, or Mesopotamia, nor from the sedentarization of nomads (see note 5).

"The diverse geography and natural resources of Central Asia form a framework for the pattern of human settlement. The differential development of culture in the areas of oasis and foothill plain is largely due to this diversity of environments.

"The archaeological context of the Bronze Age sites of Margiana is special, in that very little post-Bronze Age architectural remains are preserved just below the surface. The area is highly deflated, leaving little more than the ground plan and a small amount of deposit just above the floors. These have been cleared over wide areas, exposing entire building complexes."

"the oasis regions of ancient Bactria and Margiana developed their own artistic tradition on stone and metal artefacts despite the lack of natural resources on which they were made."

Note (general): It seems the Margians imported the raw material of the artefacts in main part from their southern Arian neighbours, the Bactrians and others, and then fashioned the artefacts for domestic use and export for the artefacts are reported to have been found in the Indus Valley. This activity points to a shared understanding between the Arian nations, a network of roads that connected them and policed to assure safe passage of the travellers, knowledge of tools suitable to work with the properties of different materials, and craft shops if not small factories. Aryan society would have had to be fairly complex, with agriculture supported by a network of canals, cities supported by a water and sewage distribution network, architects, builders of buildings and infrastructure, traders, administrators, a military and laws to govern society and keep the peace.

Note 1: Namazga or Namazgah (meaning prayer-place, "ga" is a contraction of "gah" meaning place) is a Bronze Age archaeological site in Turkmenistan, some 100 km from Ashgabat, near the Iranian border. Numbers in Roman numerals beside the name indicate the age of an excavation layer (at times settlements were rebuilt on top of previous ones). Namazgah IV is dated around 2,500 BCE, V to around 2,000-1,600 BCE, and VI to around 1,600-1,000 BCE.

Note 2: This phenomenon of the discovery of materials not native to an area is a common denominator of the various nations of Ancient Aryana who actively traded amongst themselves.

Note 3: Namazga(h) V is dated to around 2,500 BCE. An article (1989 updated 2011) by V. M. Mason at Iranica states, "The excavations (at Altyn Depe) show continuous development of an early agricultural culture from the 5th to the early 2nd millennium BCE Though a settlement of the Neolithic Jaitun culture (6th millennium BCE) is situated nearby… in the 4th millennium B.C. the inhabited area of Altyn Tepe increased to 12 hectares… at the end of the 4th to the early 3rd millennium B.C., Altyn Tepe covered 25 hectares, acquiring the character of a large inhabited center… Altyn Tepe reached its most flourishing stage at the end of the 3rd-early 2nd millennium B.C. (complex of the Namazga V type), when it was a settlement of the early urban type."

Note 4. Hiebert notes on page 2, "The previous radiocarbon dates from Margiana and from other areas of Central Asia have provided unsatisfactory results for archaeologists." (Hiebert's) "chronology is based primarily on a new series of radiocarbon dates, which came from the Margiana excavations, both from my own excavations and from previous excavations."

The residents of Gonur did not, however, materialize from nowhere. They were residents of the area who built Gonur. We do not know if any lower excavation layers have been found.

Note 5: Saka and Turkic migrations occurred later – after Alexander’s invasion and subsequent occupation weakened the infrastructure. Nomadic raids from the north were constant – thus the fortifications. The raids were for plunder and not for settlement (the nomads had no interest in settling and working for a living).

According to Discover Magazine, "Fredrik Hiebert, a young American graduate student, learned Russian, visited Gonur in 1988, and then a few years later returned with his Harvard adviser, Lamberg-Karlovksy. A team of Italians followed to dig at nearby sites and to examine Gonur's extensive cemetery."

Image site: » Flickr 


If great architecture belongs to humanity

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If great architecture belongs to humanity, do we have a responsibility to save it in wartimes?

Ancient sites exemplify the persistence of our collective culture, our sole consolation for the inescapability of our death. What should be done when such treasures are destroyed?

















































































 

A statue is on display in the Assyrian hall of Baghdad’s National Museum in 2005. Photograph: Charles Onians/AFP/Getty

The lands of Syria and Iraq gave rise to some the oldest societies we know: the Sumerians, the Akkadians, the Babylonians, the Assyrians, the Parthians, the Romans and many others. Traces of all of these peoples remain in archeological sites of the utmost significance.
And now they’re being destroyed.
A fortnight ago, satellite imagery revealed the cultural effects of Syria’s civil war. “The buildings of Aleppo, one of the oldest continuously inhabited cities in the world, has suffered extensive damage,” explained Archaeology magazine. “The ancient city of Bosra, the ancient site of Palmyra, the ancient villages of Northern Syria, and the castles Crac des Chevaliers and Qal’at Salah El-Din have all been damaged by mortar impacts and military activity.”
Sometimes, the destruction is accidental (if that term means anything in wartime). Sometimes it’s deliberate, with the Islamic State systematically leveling ancient religious sites.
After looters rampaged through Baghdad’s National Museum in 2003, Francis Deblauwe established the (now defunct) Iraq and Archaeology site, which eloquently expresses what’s now once again happening. He wrote:
War in this cradle of civilization beyond the horrendous, almost invisible casualties – always somebody’s husband, always somebody’s son – and downplayed ‘collateral damage’ – always somebody’s wife, always somebody’s child – inevitably takes its toll on the archaeological heritage as well. After all, this fertile flood plain and surrounding mountains gave birth to agriculture, to writing, to cities, to laws, to the 24 hours in a day, and many more things we take for granted.

***
Iraq takes its name from Uruk, the ancient city said to have been ruled by Gilgamesh, sometime between 2,500 and 2,700 BC.
In the epic poem that bears his name, Gilgamesh leaves Uruk, a place he constructed, stricken with grief after the death of his friend. After many adventures, he accepts that only the gods endure forever, and returns with a new appreciation of the city – a human achievement that offers the only immortality humans can expect.
A beheaded looted sculpture in Iraq’s archeological museum in Baghdad. Photograph: Patrick Baz/AFP/Getty
David Ferry’s beautiful translation describes Uruk as follows:





A beheaded looted sculpture in Iraq’s archeological museum in Baghdad.Photograph: Patrick Baz/AFP/Getty

The outer wall
shines in the sun like brightest copper; the inner
wall is beyond the imagining of kings.
Study the brickwork, study the fortification;
climb the great ancient staircase to the terrace;
study how it is made…
Uruk’s ruins were rediscovered in the 19th century, 250kms south of Baghdad. That means we can, quite literally, study the brickwork and the fortifications and the outer walls upon which Gilgamesh once gazed – and when we do, we confront the same questions about eternity and loss he pondered some 4,500 years earlier.
The ancient stones exemplify the persistence of our collective culture, a persistence that provides, as the poem suggests, our sole consolation for the inescapability of our individual deaths. That’s why, in The Seven Lamps of Architecture, the great Victorian art critic John Ruskin argues that we have a responsibility to such artefacts. He warns:
They are not ours. They belong partly to those who built them, and partly to all the generations of mankind who are to follow us. The dead have still their right in them: that which they labored for, the praise of achievement or the expression of religious feeling, or whatsoever else it might be which in those buildings they intended to be permanent, we have no right to obliterate.
Great architecture, Ruskin says, belongs to humanity as a whole, and not to “those mobs who do violence to it”. It’s an argument that surely applies to the relics of ancient Mesopotamia, caught between Islamic State fighters and US strike bombers.
But can we – or, rather, should we – proclaim the rights of the dead when patently we cannot guarantee the rights of the living?
***
Nearly 200,000 people have already perished in Syria’s civil war. Estimates of deaths from the 2003 Iraq invasion vary from several hundred thousand to over a million, depending on which source you cite. In the midst of almost unimaginable blood and suffering, is it wrong to care about the walls of Uruk?
“I wish to be absolutely clear,” writes Deblauwe, “no epic Sumerian cuneiform tablet, majestic Neo-Assyrian lamassu sculpture or any other Mesopotamian artifact is worth a human life, be it Iraqi, American, British or other.”
The bluntness of that statement, from a man who palpably cares about Sumerian cuneiform tablets, contrasts with the abstraction of Ruskin’s formulation, which champions a generalised humanity over the flesh and blood of today’s people. Call it the antiquarian temptation: a tendency to privilege a bygone world over the one in which we actually live.
There’s a long, disreputable tradition of venerating ancient Rome and Greece while denigrating anyone with the temerity to live in those cities today. When ideologues seized cultural treasures from subaltern populations, they generally did so on the basis that the ignorant locals couldn’t appreciate the stuff’s value. That’s how major British museums built their collections, from the Elgin Marbles to the bones of Aboriginal people.
Yet it’s worth thinking about the perceived need for such expropriation.
***




An Afghan man rids his bicycle in front of the empty seat of the Buddha destroyed by the Taliban.
An Afghan man rids his bicycle in front of the empty seat of the Buddha destroyed by the Taliban. Photograph: Shah Marai/AFP/Getty 

Why did the Taliban dynamite the Bamiyan buddhas? Like all despots, Mullah Omar and his men made the past into a guarantor of the future. The giant statues represented an alternative system of thought. By blasting away the ancient sculptures, the Taliban proclaimed, “there are no choices here – and there never have been.”
The absorption of other civilisations’ treasures into the British empire spoke to the same need. Consider the incorporation of the diamond known as the Koh-i-Noor into the crown of Queen Elizabeth, an obvious and ostentatious demonstration of Britain’s power over India.
Likewise, settler societies such as Australia have always needed to denigrate the achievements of those they displaced, so as to justify the fiction of terra nullius. It’s a process that continues today. Some archaeologists calls the Brewarrina Fish Traps the oldest human constructions in the world – but how many white Australians have even heard of them?
In 1258, Genghis Khan sacked Baghdad, and systematically annihilated its famous House of Wisdom, the first ever university. “It was so horrible there are no words to describe it,” wrote the Persian poet Saadi of Shiraz. “I wish I had died earlier and not seen how these fools destroyed these treasures of knowledge and learning. I thought I understood the world but this holocaust is so strange and pointless I am struck dumb.”
In her book The Shock Doctrine, Naomi Klein records remarkably similar responses to the plunder of the National Museum of Iraq after the US invasion. “It was the soul of Iraq,” said one local merchant. “If the museum doesn’t recover the looted treasures, I will feel like a part of my own soul has been stolen.” “Baghdad is the mother of Arab culture,” said another man, “and they want to wipe out our culture.”
I wish I had died. My own soul has been stolen. Can we truly assert that no cultural artifact’s worth a human life?
Of course, the question’s unanswerable, since valuing the irreplaceable (whether a person or an artwork) constitutes, almost by definition, a category error. Nonetheless, it’s clear that the past and its culture cannot be so easily disentangled from the present and its politics.





a Buddha head can be seen from the Mes Aynak archaeology site.Photograph: MCT/Getty Images

a Buddha head can be seen from the Mes Aynak archaeology site. Photograph: MCT/Getty Images
Klein explains the pillage of Baghdad’s museum in terms of the neoconservative attempts to reconstruct Iraq as a deregulated, free market utopia. She quotes the coalition economic advisor Peter McPherson, who saw looting as a DIY privatisation, a legitimate beginning to the downsizing of state assets. “I thought the privatisation that occurs sort of naturally when somebody took over their state vehicle, or began to drive a truck that the state used to own, was just fine,” McPherson explained.
How can you protect a common human heritage when you’re innately opposed to collectivity? More importantly, why would you even try?
***
In the New York Times, Ziauddin Sardar discussed the historical destruction taking place taking in Mecca, where ancient sites have been crudely bulldozed by developers.
“The house of Khadijah, the first wife of the Prophet Muhammad, has been turned into a block of toilets,” he says. “The Makkah Hilton is built over the house of Abu Bakr, the closest companion of the prophet and the first caliph.”
Like the Islamic State militants they fund, the Saudi Salafists despise alternative interpretations of Islam. It’s common to call their philosophy “medieval”, but the label misrepresents the entirely 21st phenomenon taking place in Mecca. As Sardar argues, the Saudis have turned the “spiritual heart of Islam [into] an ultramodern, monolithic enclave, where difference is not tolerated, history has no meaning, and consumerism is paramount.”
The same might be said of the Islamic State itself. Its supporters raze ancient sites, not only to wipe out the traditions they represent, but also to capitalise on the thriving market for antiquities in the west, reportedly raising US$36m alone from the looting of al-Nabuk in Syria.
On the surface, the rich cosmopolitans who buy the stuff and the ascetic fundamentalists who steal it could not be more different. But they share an identical indifference to history as a collective resource for humanity. Do we need, then, a team of George Clooney-style “Monuments Men”, specially trained to guide the US forces in Iraq and minimise the historical damage they cause?
In 2009, the archeologist Yannis Hamilakis wrote a stinging rebuke to colleagues embedding with western militaries, arguing that they simply legitimised the destruction they sought to forestall. He quoted the Iraqi-born academic Zainab Bahrani: “The entirety of Iraq is a world cultural heritage site, and there is no way that a strategic bombing can avoid something archaeological.”
Just as recent “humanitarian” interventions in Afghanistan, Iraq or Libya have culminated in humanitarian catastrophes, efforts by what Hamilikis dubs “the military-archaeology complex” are unlikely to succeed, since long-term preservation depends upon a relationship between the history of a site and those who inhabit it today.
The great poet and designer William Morris argued something similar during his campaign to spare the ancient buildings of Britain from the ravages of industrialisation.“Believe me,” he explained to supporters, “it will not be possible for a small knot of cultivated people to keep alive an interest in the art and records of the past amidst the present conditions of a sordid and heart-breaking struggle for existence for the many, and a languid sauntering through life for the few.”
On another occasion, he put it like this: “If we have no hope for the future, I do not see how we can look back on the past with pleasure.”
The same might be said about Iraq and Syria today. The fight for our collective heritage necessarily involves a struggle for peace and social justice, for it’s only when people feel a stake in the world around them that they can appreciate the achievements of the ancients as part of their lives.

Colored terracotta warriors meet their public

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Colored terracotta warriors meet their public
Warriors with coloring revamped by researchersSept 28, 2014. [Photo/CFP]
An exhibition of colored terracotta warriors opened in Xi'anShaanxi province on Sundaymarking the 40th anniversary of the discovery of the ancient artworks.
The display includes 37 relics including colored warriorswarrior heads and terracottafragmentsmost of which are on show for the first timeThe presentation will remain openuntil March 28, 2015.
Terracotta warriors are popularly imagined to be dark and grey but were originally fully coloredonly for the paint to decay after being under the earth for so long.
Colored terracotta warriors meet their public
Visitors look at a previously unseen terracotta warrior at the Emperor Qin Shihuang Mausoleum SiteMuseum in Xi'anShaanxi provinceSept 28, 2014. [Photo/IC]
Colored terracotta warriors meet their public
A rare colored warrior is seenSept 28, 2014. [Photo/CFP]
Colored terracotta warriors meet their public
A terracotta warrior dating back some 2,200 yearsSept 28, 2014. [Photo/CFP]

Shipping Terracotta Warriors abroad

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Shipping Terracotta Warriors abroad
An employee carefully packages a cultural relic in Xi'anShaanxi provinceApril 24, 2014. [Photo/hsw.cn]
China Daily 6 May 2014
Some of the famous Terracotta Warriors of the Qin Dynasty from China's city of Xi'an in Shaanxi province will travel abroad to be exhibited at the Children's Museum of Indianapolis(TCMIin USA from May 10 to November 2, 2014 The exhibition will display 265 items among which 18 are first-class cultural relics.
Howeverthe shipping process is not easyLet's have a look at what these national treasures have to go through when shipped overseas.
According to a representative from the Shaanxi Cultural Heritage Promotion Centerif the cultural relics are going to be exhibited overseaspreparation has to be made two to three years in advance.
Shipping Terracotta Warriors abroadExperts examine and take photos of each relicand then record themwhich is kept in thearchives. [Photo/hsw.cn]
Firstan exhibition plan has to be made such as deciding which items will be shownNextthe plan has to be approved by China's State Administration of Cultural HeritageOnce approvedforeign expertswho are from the country where the exhibition will be heldwill travel to China and examine the relics before they are handed over.
The inspection process takes a great deal of time and needs to be very carefulExperts from both sides will record the details of the examined relicsincluding cracks and stainsand then make a bilingual record of the results.
After the handoverthe relics need to be packed with acid-free paper and put into special boxes which have a PE board inside to absorb shock and prevent moistureThe transport carts for the national treasures have a dampening device and are not allowed to travel faster than 60-80 kilometers per hour on land.
After the exhibition in a foreign countrythe relics will go through the same process before coming back to where they are stored in China.
Shipping Terracotta Warriors abroad
Two experts examine stone armour and record their inspection in Xi'an, Shaanxi province. The process takes over 5 hours. [Photo/hsw.cn]
Shipping Terracotta Warriors abroad
Both parties have to sign their names after the inspection process and before thehandover. [Photo/hsw.cn]
Shipping Terracotta Warriors abroad
Employees move a statue from the shipping containerwhich requires great skill. [Photo/hsw.cn]
Shipping Terracotta Warriors abroad
The tomb figure is largeand with the shipping container it can weigh up to over 300 kilograms. [Photo/hsw.cn]
Shipping Terracotta Warriors abroad
An employee takes picture of a relic and makes a record of it. [Photo/hsw.cn]
Shipping Terracotta Warriors abroad
Employees pack the relics according to their shape and size. [Photo/hsw.cn]
Shipping Terracotta Warriors abroad
Experts examine each relic very carefully and record each detail. [Photo/hsw.cn]
Shipping Terracotta Warriors abroad
American experts are curious about the steamed bread roll which Chinese employees eat. [Photo/hsw.cn]
Shipping Terracotta Warriors abroad
Special plastic wrap is used to seal each container with relics inside. [Photo/hsw.cn]
Shipping Terracotta Warriors abroad
The shipping container has marks saying the items inside are fragile and should be placedupwards. [Photo/hsw.cn]
Shipping Terracotta Warriors abroad
The relics storeroom is always under strict watch in Xi'an. [Photo/hsw.cn]
Shipping Terracotta Warriors abroad
An employee from Xi'an Customs examines the relics before they are transported. [Photo/hsw.cn]
Shipping Terracotta Warriors abroad

The transport carts are specially converted vehicles and are on record at the Ministry ofPublic Security in China. [Photo/hsw.cn]

The Dreamcatchers: Archaeologists strike the spade to unravel Bhamala’s secrets

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1) The site at Bhamala Buddhist Archaeological Complex, a Buddhist stupa 25 kilometres from Taxila Museum in Khanpur. (2) An archaeologist at work. (3) Brushing the head of a statue clean. PHOTOS: HIDAYAT KHAN/EXPRESS

The Express Tribune Oktober 11, 2014
                                                                                               
PESHAWAR: 
Archaeologists find it difficult to conduct fieldwork in Khyber-Pakhtunkhwa (K-P). The stakes are high as law and order in the province remains volatile. However, archaeologists have proven these refrains to be more the static stereotypes than an actual obstacle. Recent fieldwork provides welcome proof of this fact.
The Archaeological Research and Conservation Program India and Pakistan (ARCPIP) has completed a two-year field study of the Bhamala Buddhist Archaeological Complex, a Buddhist stupa 25 kilometres from Taxila Museum in Khanpur.
1) The site at Bhamala Buddhist Archaeological Complex, a Buddhist stupa 25 kilometres from Taxila Museum in Khanpur. (2) An archaeologist at work. (3) Brushing the head of a statue clean. PHOTOS: HIDAYAT KHAN/EXPRESS
In these two years, the ARCPIP team excavated 5% of the site, altogether leaving 60% of it uncovered. Even though only 40% of the Bhamala site is exposed, as stated in a report by Dr Abdul Samad who participated in this study and is the director of archaeology in Khyber-Pakhtunkhwa, ARCPIP project’s findings will help with current limitations in the understanding of both archaeological and historical aspects of the site.
One of the ARCPIP study’s main aims, stated the report, was to find evidence for a range of periods to start to construct a chronology for the settlement and identify the “broad character of the Buddhist settlement in this remote valley.” And according to both the report and the director who spoke to The Express Tribune, the fieldwork has yielded in evidence to start constructing the said chronology.
Samad’s paper added that the project examined cultural developments in “Buddhist archaeology in the subcontinent, looked into its impact and connections with its border regions, such as greater Gandhara and Kashmir Valley, the spread of Buddhism, and Buddhist art and architecture in and around Taxila.”
Beneath the surface
Sir John Marshall struck the first spade between 1929 and 1931 to uncover the secrets of the site. Early excavation work by Marshal exposed the Buddhist Stupa and parts of a monastery. The new project builds on earlier studies and draws attention to fresh insights and discoveries.
“We have discovered evidence of past settlements on the site,” said Samad, who represented Hazara University for the purpose of this study. “According to our team of experts, Bhamala was used by Buddhists hundreds of years ago; this is the first time an archaeologist can definitively say this.”
1) The site at Bhamala Buddhist Archaeological Complex, a Buddhist stupa 25 kilometres from Taxila Museum in Khanpur. (2) An archaeologist at work. (3) Brushing the head of a statue clean. PHOTOS: HIDAYAT KHAN/EXPRESS
The extension of the site along its western wing provides concrete evidence of another phase of settlement. It suggests settlers used to regularly move to and from Bhamala.
The team found several relics during the excavation work. A carnelian seal, depicting what could possibly be the deity Gajalakshmi (one of the eight aspects of Ashta Lakshmi, the Hindu goddess), was discovered. Furthermore, the discovery of strong evidence of Kashmiri influences in the artefacts has added a new dimension to Buddhist ideology in the region.
Several terracotta and stucco Buddha statues and copper coins were also recovered from the site. These date back to the Kidara-Kushan period (4 to 5 CE).
“The chronology—which goes beyond Kushan period (2CE)—indicates Bhamala was not isolated from main Taxila,” Samad said.
“On the contrary, material found in Bhamala can be used to find answers to the innumerable questions about the change in Buddhist culture, development and contact in this region which have remained unanswered.”
Going modern 
According to Samad, the Harris Matrix technique has been used for the first time instead of the conventional Wheeler and Marshall techniques usually applied in archaeology in Pakistan. Pakistani students have also been trained by expert archaeologists, he added.
Occupational hazards
According to Samad, security was not a major concern. “Bhamala is a peaceful place,” he said. “Therefore, archeologists did not face security threats which have plagued the entire country.” He added, this allowed the team to focus on field strategies.
The ease with which the Bhamala study took place is also an encouraging sign for archaeologists from across the world whose fieldwork has been curtailed by security issues over the last few years. “We are planning to extend the scope of our research and undertake more excavation work in the area.”
The bigger problems faced by the team were visa issues, prompting them to arrange conferences at alternative venues instead of India.

The Roman Empire and the Indian Ocean

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The Hellenistic Far East

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The Hellenistic Far East: Archaeology, Language, and Identity in Greek Central Asia



  • Hardcover: 228 pages
  • Publisher: University of California Press (2 Dec 2014)
  • Language: English
  • ISBN-10: 0520281276

  • In the aftermath of Alexander the Great’s conquests in the late fourth century B.C., Greek garrisons and settlements were established across Central Asia, through Bactria (modern-day Afghanistan) and into India. Over the next three hundred years, these settlements evolved into multiethnic, multilingual communities as much Greek as they were indigenous. To explore the lives and identities of the inhabitants of the Graeco-Bactrian and Indo-Greek kingdoms, Rachel Mairs marshals a variety of evidence, from archaeology, to coins, to documentary and historical texts. Looking particularly at the great city of Ai Khanoum, the only extensively excavated Hellenistic period urban site in Central Asia, Mairs explores how these ancient people lived, communicated, and understood themselves. Significant and original, The Hellenistic Far East will highlight Bactrian studies as an important part of our understanding of the ancient world.

Ai Khanum

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Alexandria on the Oxus (Ai Khanum)

Alexandria on Oxus: town founded by Alexander the Great, now called Ai Khanum in Afghanistan.
Imagery ©2014 TerraMetrics
The ruins from Ai Khanum
The ruins from Ai Khanum
From: Livius.org Articles on ancient history

Alexandria on the Oxus (or: in Oxiana) was founded, probably by Hephaestion, during Alexander the Great's campaigns in Bactria and Sogdia (329-327). It was a refoundation of an older, Persian city, and was settled with Greek and Iranian veterans, together with native serfs. Among the Greek settlers were Thessalian cavalrymen, which appears to be confirmed by the following inscription:
These wise words of ancient men are set up,
utterances of famous men, in holy Delphi.
Clearchus copied them carefully and set them up,
shining from afar, in the sanctuary of Cineas:
Inscription from Cineas' monument
Inscription from Cineas' monument
As a child, be orderly,
As a youth, be self-controlled,
As an adult, be just,
As an old man, be of good counsel,
When dying, be without sorrow.
The Cineas mentioned has a Thessalian name. As the city's official founder (ktistes), he received a sanctuary on the market (a heroön). 
Today, the place is called Ai Khanum, which means "Lady Moon" in Uzbek (an alternative translation is "Face in the Moon", because people over there recognize a female face on the moon). The site is about 2 km long and 600 m wide and was excavated by French archaeologists
Ai Khanum looks surprisingly like a Greek city, including temples, a heroön, an administrative palace, colonnaded courts, a main street, a city wall, a gymnasium (sport school), houses, Corinthian columns, several free-standing statues, and a theater with 5,000 seats. The citadel in the south, which is on a 60 m high loess-covered natural mound, has not been investigated yet, although it must have had massive walls and high towers.
Ai Khanum, map
Ai Khanum, map
Among the finds are Greek and Indian coins, several inscriptions, sundials, jewelry, a famous silver disk showing the Phrygian goddess Cybele, the Greek god Helios, and an Iranian fire altar.
Alexandria is situated on the confluence of the mighty Amudar'ya (the ancient Oxus) and the Kokcha rivers. Across the valley is a spectacular wall of steep rocks. The city became rich because it controlled the trade in lapis lazuli, but it was also situated on the Silk road. One of the Bactrian kings, Eucratides I (c.170-c.145) honored the city by calling it after himself, Eucratidia. The city's wealth attracted enemies, and it was sacked by Sacae nomads in c.135 BCE, and later by the Yuezhi nomads (who later founded the Kushan empire in the Punjab).

Getting to know Sogdian: Part One

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By Adam Benkato


This is the inaugural post in a series that will give directions for those interested in studying or becoming familiar with the Sogdian language and its source materials. I’ll try my best to provide as many links and references as possible, but since these posts should be considered more as signposts than as scholarly articles, those interested should follow the references to get more depth. One caveat: if anyone wants to pursue Sogdian seriously at all, a reading knowledge of German is pretty important, and French wouldn’t be bad either. It has been a little over one hundred years since the discovery of the first major Sogdian texts by the Turfan expeditions of the early 1900s. Since then further Sogdian texts have been discovered at more or less regular intervals, and since excavations are ongoing in parts of former Sogdiana and neighboring regions, it is likely that new texts will continue to turn up. This is hopefully a good thing for my future employment prospects. The story of the discovery and decipherment of Sogdian is fascinating, but its retelling will have to remain for another day.
The following sections attempt to provide a few overviews. First will be the scripts used to write Sogdian, and then will come a discussion of the major collections which preserve Sogdian manuscripts (‘manuscripts’ and ‘fragments’, by the way, are essentially interchangeable, since nearly all Sogdian manuscripts are not complete but in fragments!).
The second and third posts will give an overview of Sogdian texts in an approximate chronological order, giving information about their find-sites and textual characteristics, indicating the collection(s) in which they are presently preserved, and pointing to selected relevant publications.

Scripts

a) the ‘Sogdian’ (sometimes called ‘national’) script, based on the Imperial Aramaic alphabet, the origins of which lie in the days of Sogdiana as an Achaemenid province:
SO 14000
SO 14000
b) the ‘formal’ (sometimes called ‘Sūtra’) script, a variant of the Sogdian script:
SO 18249
SO 18249
c) the ‘Syriac’ (namely Estrangelo) script:
N489
N489, being E27 (formerly C2)
d) the ‘Manichaean’ script, which was developed by Manichaeans to write their texts in any language:
M118
M118
e) a few Sogdian texts are also written in Brahmi, and some are transcribed into Chinese characters:
BS3
BS3
There are unfortunately not really any textbooks which focus specifically on teaching students to read the different scripts and understand their unique writing conventions, and lay out paleographical analyses. For a) and b), for the time being one must compare a trustworthy edited text with a digital image and a table of letters, and simply teach oneself. We hope to address this need soon. For c), any guide to the Syriac alphabet will do, but one should be aware of Sogdian writing conventions. For d) the useful online primer of P.O. Skjærvø is the best bet, and one can practice identifying the letters here.

Collections

Sogdian texts are held in a number of different collections around the world, each of which uses their own numbering systems and publishes their own catalogues. The major obstacle encountered, therefore, is due to the fact that different expeditions (especially to Turfan) from different countries often collected fragments belonging to a single manuscript. Those fragments were subsequently dispersed around the world, assigned find-signatures or shelf-numbers according to each collection’s unique system, and catalogued independently of one another. This means that scholars often have to reconstruct texts by combining manuscript fragments held in disparate collections – not always an easy task!1
From Reck (2009)
An example of fragments combined from different collections, from Reck (2009)
The major collections of Sogdian texts are in:

Berlin

The Turfanforschung of the the Berlin-Brandenburg Academy of Sciences, whose online catalogue Digitales Turfan-Archiv contains digital images of pretty much every fragment in their possession. It is the largest collection of texts from the oasis of Turfan. To look at Sogdian fragments, simply browse to M (for Manichaean script), n (for ‘Nestorian’ script), So-Ch/So (for Sogdian script), or even Ch/U (some Sogdian script fragments previously thought to be Uighur). But how will you know which fragments you want to read, or what has been published on a given fragment? For that you’ll need a catalogue. Pick up Reck(2006)2 for Manichaean (in content) texts written in Sogdian script, Sims-Williams (2012)3for Christian texts in Syriac script, and Boyce (1960)4 for texts in Manichaean script (she includes all, not just Sogdian texts, in M script, so refer to her topic index). Morano is preparing a more detailed catalogue of Sogdian texts in Manichaean script, but for now only his ‘work-in-progress’ is available–but very useful (Morano 2007)5. Reck’s catalogues of Buddhist fragments in Sogdian/formal scripts and of magic/medical/miscellaneous fragments in Sogdian script are expected to be published soon. These catalogues are extremely useful since they definitely replace (though concord with) the old, extremely ambiguous and confusing, find-signature system that was previously in use.

London

The Stein collection of the British Library holds texts from Dunhuang, as well as Turfan and some other Central Asian sites. There exists no catalogue as such for the Sogdian texts, but they are comparatively few in number and have mostly all been published with good descriptions in Reichelt (1928–1931)6 and Sims-Williams (1976)7, with MacKenzie (1970)8 and (1976)9 being updated re-editions of certain texts. Further re-editions of the ‘Ancient Letters’ will be discussed in part 2. These texts are usually referred to by name rather than shelf or catalogue number.

St. Petersburg

The Russian Academy of Sciences possesses two major collections of Sogdian texts, the Mugh documents (more on which in part 2), and fragments from Turfan. The collections have presumably been digitized as part of the IDP agreement, but are not yet available online. Ragoza (1980)10 is a catalogue and edition of the Sogdian Turfan fragments in Russian, but must be used with caution and supplemented with later re-editions. These fragments are referred to by L-number (for Leningrad).

Paris

The Pelliot collection in the Bibliothèque Nationale holds about 30 Sogdian texts from Dunhuang (often referred to by P-number), and a handful of Sogdian-Uighur texts also from Dunhuang. There is no separate catalogue, but a description of all the Sogdian fragments is included in the edition of Benveniste (1940)11, and Sogdian-Uighur texts in Sims-Williams–Hamilton (1990)12.

Kyoto/Tokyo

The Ōtani collection houses a number of Sogdian fragments, most quite small, which were catalogued and edited by Kudara, Yoshida & Sundermann (1997)13, in Japanese. These fragments are referred with an O plus catalogue-number (e.g. O7543).
There are some smaller holdings of Sogdian texts, none of which exceed more than a few fragments each. These include the Mannerheim collection in Finland (see Sims-Williams & Halén 1980)14.
As for Sogdian inscriptions, these are located either in situ or in Central Asian museums and will be discussed in parts two and three.

This was published in February 2014 on the website: Arash Zeini - A predominantly bibliographic blog for Iranian Studies

The Hellenistic Settlements in the East from Armenia and Mesopotamia to Bactria and India

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The Hellenistic Settlements in the East from Armenia and Mesopotamia to Bactria and India



  • Hardcover: 440 pages
  • Publisher: University of California Press; F First Edition edition (June 2, 2013)
  • Language: English
  • ISBN-10: 0520273826

This is the third volume of Getzel Cohen’s important work on the Hellenistic settlements in the ancient world. Through the conquests of Alexander the Great, his successors and others, Greek and Macedonian culture spread deep into Asia, with colonists settling as far away as Bactria and India. In this book, Cohen provides historical narratives, detailed references, citations, and commentaries on all the Graeco-Macedonian settlements founded (or refounded) in the East. Organized geographically, Cohen pulls together discoveries and debates from dozens of widely scattered archaeological and epigraphic projects, making a distinct contribution to ongoing questions and opening new avenues of inquiry.

From Afghanistan to Perth: Long hidden riches of the silk road on display at the WA museum

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From: ABC News Australia  1 August 2014

By Emma Wynne


Most associate modern Afghanistan with war and the Taliban. Images on the news show fully covered women, bombed streets and desperate poverty. 
But there is another side to the country; a side that reflects Afghanistan's history at the centre of ancient trade routes and as a repository of priceless cultural artefacts. 
230 pieces are now on show at the Western Australian Museum, in a new exhibition, Hidden Treasures from the National Museum of Kabul.
The display includes Corinthian columns from 145 BC, enamelled glass from ancient Egypt and a tomb stuffed with gold jewellery from the Greek city of Ai Khanum in the north.
Dr Moya Smith, head of anthropology and archaeology at the museum, said Afghanistan was a natural meeting point for cultures of the east and west travelling the Silk Road. 
"It was a natural geographic funnel for the movement of people and ideas from China and India on the east, through over to the western world, connecting to Macedonia, Rome and Egypt," Dr Smith told 720 ABC Perth. 
"It is this central geographic area between all these massive movements of material, people and ideas."
In 1922 the Afghanistan government created the National Museum in Kabul to preserve centuries old treasures from ancient Greece, Egypt, India and Persia. In 1979 the country was thrown into decades of conflict, starting with Soviet invasion.
Much of the collection was looted, stolen or destroyed, but in 1998 group of curators arranged to hide some of the items in a vault under the presidential palace compound in Kabul, only revealing the trove when a measure of stability returned to Afghanistan in 2003.
It is these items which are now on show in Perth. 
"We have a very small selection of what the total treasures of Afghanistan were," Dr Smith said.
"It represents a period from about 4000 years ago until 2000 years ago. 
"The collection dates from the beginnings of the bronze age settlements and real complex urbanisation, through to the period when the nomadic invaders swept in from all directions and totally changed Afghanistan, and ends with the Greek presence."
"The materials are every imaginable material that you can think of: gold, chameleon, bronze, terracotta, stone, imported ivory, glass.
"The gold itself is often infilled with turquoise, which is another local product that Afghanistan was famous for. 
"It's a very rich cultural heritage."
Dr Smith praised the bravery of the Kabul curators who hid the trove for safe keeping.
"Dr Omar Khan Masudi, the director of the Kabul museum, says 'A nation stays alive when its culture stays alive',"
"That underpins not just people's pride in their heritage but also their resolution in hiding the material against everybody who demanded to know what happened to it."
Afghanistan: Hidden Treasures from the National Museum, Kabul is on display at the WA Museum until November 16.


The Land of the Elephant Kings: Space, Territory, and Ideology in the Seleucid Empire

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The Land of the Elephant Kings: Space, Territory, and Ideology in the Seleucid Empire 



Hardcover: 380 pages
Publisher: Harvard University Press (16 May 2014)
Language: English
ISBN-10: 0674728823

The Seleucid Empire (311-64 BCE) was unlike anything the ancient Mediterranean and Near Eastern worlds had seen. Stretching from present-day Bulgaria to Tajikistan--the bulk of Alexander the Great's Asian conquests--the kingdom encompassed a territory of remarkable ethnic, religious, and linguistic diversity; yet it did not include Macedonia, the ancestral homeland of the dynasty. "The Land of the Elephant Kings "investigates how the Seleucid kings, ruling over lands to which they had no historic claim, attempted to transform this territory into a coherent and meaningful space. Based on recent archaeological evidence and ancient primary sources, Paul J. Kosmin's multidisciplinary approach treats the Seleucid Empire not as a mosaic of regions but as a land unified in imperial ideology and articulated by spatial practices. Kosmin uncovers how Seleucid geographers and ethnographers worked to naturalize the kingdom's borders with India and Central Asia in ways that shaped Roman and later medieval understandings of "the East." In the West, Seleucid rulers turned their backs on Macedonia, shifting their sense of homeland to Syria. By mapping the Seleucid kings' travels and studying the cities they founded--an ambitious colonial policy that has influenced the Near East to this day--Kosmin shows how the empire's territorial identity was constructed on the ground. In the empire's final century, with enemies pressing harder and central power disintegrating, we see that the very modes by which Seleucid territory had been formed determined the way in which it fell apart.

The Legendary Tombs of Mawangdui - Art and Life in China during the second century AD

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From 3 July 2014 to 16 February 2015will be presented, for the first time in Italy in the halls of the Refectory of the fifteenth-century Palazzo Venezia, an exhibition that tells the time of the Han Dynasty (206 BC - 220 AD) through the treasures from the tombs found at Mawangdui and held by the Hunan Provincial Museum, one of the most important institutions of the museum system of China. On display will be exhibited 76 pieces of inestimable value, such as lacquers, textiles, manuscripts and paintings on silk. The exhibition allows you to unearth an ancient civilization through a major archaeological discovery, reflecting the very essence of a people that already at that time was recognized as "the land of silk and porcelain."

 Bacinella laccata con disegni di nuvole (dettaglio)
Altezza 13 cm, diametro maggiore 72,2 cm Rinvenuto nella tomba n. 3
The exhibition curated by Professor Zhen Shubin, has the patronage of the Ministry of Culture of the Republic of China, the Embassy of the People's Republic of China in Italy together with the Ministry of Heritage and Culture and Tourism of the Italian Republic (MiBACT), and is organized by the State Administration of Cultural Heritage of the Republic of China (SACH), the Directorate General for the enhancement of the cultural heritage of MiBACT, the Special Superintendence for Artistic and Ethno-anthropological Heritage and for the Museum of the City of Rome, in collaboration with the Provincial Administration of Hunan.
The exhibition is part of the Memorandum of Understanding on Partnership for the Promotion of Cultural Heritage signed October 7, 2010 between the Ministry of Heritage and Culture and Tourism of the Italian Republic and the State Administration of Cultural Heritage of the People's Republic of China, which provides for the exchange of permanent museum space dedicated to the respective cultures in order to promote cultural exchange between China and Italy and allow a greater and deeper understanding between the two peoples.
The first significant Italian model of a museum outside the national borders, permanent showcase for promoting Italian culture, the exhibition space has been given to the Directorate General for the enhancement of cultural heritage by the State Administration of Cultural Heritage of the Republic of China in the National Museum China's Tian on 'Tian'anmen Square in Beijing, space opened with the exhibition "Renaissance in Florence. Masterpieces and Protagonists "and currently hosts the exhibition" Rome seventeenth century origin of the Baroque.
The discovery of the tombs of the Han period at Mawangdui, in the city of Changsha (capital of the province of Hunan in southern China), is one of the great discoveries made in the twentieth century in China. Between 1972 and 1974, Chinese archaeologists unearthed a set of tombs belonging to the family of Li Cang, the Marquis of Dai and Prime Minister of the State of Changsha. A discovery that began in a completely serendipitous, following a series of excavations for an underground shelter, and thanks to the emergence of so-called "wisps." The three tombs found, contained in them more than 3,000 objects, including lacquers, ceramics, bronzes, silks, and jades, which are able to witness the excellent results achieved by the artistic and cultural heritage and to offer an insight into the Chinese society in the Han period. The immense value of the findings revealed and especially the discovery of a corpse fully integrates meant that experts paragonassero this discovery to the "tomb of Tutankhamun" in Egypt. The body of the Marquise of Dai is the first and oldest in the world body found still fully intact, not completely dehydrated and with tissues not yet completely drives.

Contenitore in legno laccato del tipo Ding con motivi decorativi "a nuvola"

The exhibition brings together for the first time in Italy an important selection of these archaeological findings, telling the whole story related to the tombs of Mawangdui and showing to the public the main results obtained from their discovery, as well as to understand, in an organic , the splendor that characterized the Han civilization. Divided into three sections, "Ancient legends of Mawangdui,""Secrets millennial disvelati from ancient tombs" and "The splendid archaeological remains found inside the tombs," the exhibition is offered as a multi-layered story, able to unite the stages of archaeological discovery with the legends connected to it.
The exhibition begins with all those aspects that have helped to create an aura of mystery around Mawangdui. From the ancient legends, such as the "Mound of King Ma" or "Tomb of the two women," until the unexpected appearance of a "wisp" that kicked off the series of archaeological excavations since the seventies. In China in the middle of a "Cultural Revolution", even the then Prime Minister Zhou Enlai took charge of the work for which they were also involved in the military People's Liberation Army. To account for this extraordinary tale, the exhibition brings together 76 items including lacquer, silk textiles, manuscripts and silk paintings, accompanied by a series of thematic analysis and multimedia installations.
Mawangdui was the burial place of the family of the Marquis of Dai. Here were buried Li Cang, the first Marquis of Dai, his wife Xin Zhui and one of their sons. The works on display represent the best pieces found in the tombs of Mawangdui and recompose the private world of an aristocratic family of the time; among them stand out the thirst refined and elegant, like the muslin fabric printed with colorful decorative motif phytomorphic and one in silk gauze printed with a decorative pattern in flames, unique demonstration of the achievements in the textile manufacturing, and remembered even by Pliny the Vecchio, who describes them as "tissue of origin heavenly." But in addition to reconstruct a slice of everyday life, through containers, bronze mirrors, wooden combs, tweezers in bone and other materials, the exhibits on display remind the echo of a historical reality and philosophical-religious extraordinary. The Banner funerary painted silk T-shaped in fact gives us the image cosmogony which had at that time the Chinese, describing their idea of ​​life after death and the desire for immortality who led them. Divided into three sections, representing the planes of existence, heaven, earth and the underworld, the center presents the Marquise of Dai leaning on a stick, in a pictorial representation where reality, fantasy and mythology harmonize with each other.
Of particular importance in this regard are the manuscripts on strips of bamboo or wooden tablets, content-rich different from each other, as in "Tianwen Qixiang za zhan" (divination through the interpretation of the astrological phenomena and atmospheric), the most oldest ever found in the world where it is specifically the forms of comets, or "Wushi'er bing fang" (Medical prescriptions for 52 diseases), the text pharmacological oldest and most complete ever discovered. Techniques and remedies for obtaining a fulfilling sex life to sexual practices to keep in good physical and mental condition, up to a range of practical advice for their own health: in these unique manuscripts, philosophy, politics, history and religion come together in what can be considered a true "underground library."
The finest silks, the most ancient manuscripts, the rarest items; The legendary tombs of Mawangdui, places us before the eyes of the high level of progress that characterized more than two thousand years ago, the civilization of the Han era and allows us to appreciate the achievements of the twentieth century Chinese archeology.


Iconic 2,500 year old Siberian princess 'died from breast cancer', reveals MRI scan

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The Siberian Times  14 Oktober 2014

By Anna Liesowska
Preserved by ice, the 25 year old ancient woman covered in tattoos used cannabis to cope with her ravaging illness.
'Princess Ukok' mummy in Anokhin museum, Gorno-Altaisk. Picture: Alexander Tyryshkin
Studies of the mummified Ukok 'princess' - named after the permafrost plateau in the Altai Mountains where her remains were found - have already brought extraordinary advances in our understanding of the rich and ingenious Pazyryk culture.
The tattoos on her skin are works of great skill and artistry, while her fashion and beauty secrets - from items found in her burial chamber which even included a 'cosmetics bag' - allow her impressive looks to be recreated more than two millennia after her death. 
Now Siberian scientists have discerned more about the likely circumstances of her demise, but also of her life, use of cannabis, and why she was regarded as a woman of singular importance to her mountain people. 
Her use of drugs to cope with the symptoms of her illnesses evidently gave her 'an altered state of mind', leading her kinsmen to the belief that she could communicate with the spirits, the experts believe. 
The MRI, conducted in Novosibirsk by eminent academics Andrey Letyagin and Andrey Savelov, showed  that the 'princess' suffered from osteomyelitis, an infection of the bone or bone marrow, from childhood or adolescence.
Close to the end of her life, she was afflicted, too, by injuries consistent with a fall from a horse: but the experts also discovered something far more significant. 
Ukok mummy in MRI scanner

Ukok mummy MRI scan

Ukok mummy MRI scan
MRI scanning of 'Princess Ukok' mummy (top). General views (bottom). Pictures: 'Science First Hand', Andrey Letyagin
'When she was a little over 20 years old, she became ill with another serious disease - breast cancer.  It painfully destroyed her' over perhaps five years, said a summary of the medical findings in 'Science First Hand' journal by archeologist Professor Natalia Polosmak, who first found these remarkable human remains in 1993. 
'During the imaging of mammary glands, we paid attention to their asymmetric structure and the varying asymmetry of the MR signal,' stated Dr Letyagin in his analysis. 'We are dealing with a primary tumour in the right breast and  right axial lymph nodes with metastases.'
'The three first thoracic vertebrae showed a statistically significant decrease in MR signal and distortion of the contours, which may indicate the metastatic cancer process.'
He concluded: 'I am quite sure of the diagnosis - she had cancer. She was extremely emaciated. Given her rather high rank in society and the information scientists obtained studying mummies of elite Pazyryks, I do not have any other explanation of her state. Only cancer could have such an impact. 
Altai mummy MRI scan

Ukok mummy MRI scan

Ukok mummy MRI scan
Dr Andrey Letyagin; scans show right breast tumor and metastatic lymph nodes in the right axilla and metastases in the spine, surrounded by edematous paravertebral fiber (bottom). Pictures: The Siberian Times, Andrey Letyagin 

'Was it the direct cause of the death? Hard to say. We see the traces of traumas she got not so long before her death, serious traumas - dislocations of joints, fractures of the skull. These injuries look like she got them falling from a height.'
But he stressed: 'Only cancer could have such an impact. It is clearly seen in the tumour in her right breast, visible is the metastatic lesion of the lymph node and spine...She had cancer and it was killing her.'
While breast cancer has been known to mankind since the times of the Ancient Egyptians, a thousand years before it was recorded by Hippocrates, father of modern medicine, this is a unique case of the detection of the disease using latest technology in a woman mummified by ice. 
Dr Letyagin is from the Institute of Physiology and Fundamental Medicine, and Dr Savelov, an associate in the laboratory of magnetic resonance tomography at the International Tomography Centre, both of the Siberian Branch of the Russian Academy of Medical Science, both in Novosibirsk. 
From their work and other data, for example the last food found in the stomachs of horses buried alongside the ancient woman, Dr Polosmak has formulated an intriguing account of her final months hundreds of years before the birth of Christ. 
Ukok mummy MRI scan

Ukok mummy MRI scan

Ukok mummy MRI scan

Ukok mummy MRI scan
'Princess Ukok' mummy in Anokhin museum, Gorno-Altaisk and, below scans of the dislocated right hip, with bright red color marking edematous tissue in right inguinal area. Pictures: Alexander Tyryshkin, Dr Andrey Letyagin

'When she arrived in winter camp on Ukok in October, she had the fourth stage of breast cancer,' she wrote. 'She had severe pain and the strongest intoxication, which caused the loss of physical strength. 
'In such a condition, she could fall from her horse and suffer serious injuries. She obviously fell on her right side, hit the right temple, right shoulder and right hip. Her right hand was not hurt, because it was pressed to the body, probably by this time the hand was already inactive. Though she was alive after her fall, because  edemas are seen, which developed due to injuries. 
'Anthropologists believe that only her migration to the winter camp could make this seriously sick and feeble woman mount a horse. More interesting is that her kinsmen did not leave her to die, nor kill her, but took her to the winter camp.'
In other words, this confirmed her importance, yet though she is often called a 'princess', the truth maybe she was was - in fact - a female shaman.
'It looks like that after arriving to the Ukok Plataue she never left her bed,' she said. 'The pathologist believes that her body was stored before the funerals for not more than six months, more likely it was two-to-three months. 
'She was buried in the middle of June - according the last feed that was found in the stomachs of horses buried alongside her. The scientists think that she died in January or even March, so she was alive after her fell for about three to five months, and all this time she lay in bed.'
Tattoed 2,500 year old Siberian princess 'to be reburied to stop her posthumous anger which causes floods and earthquakes'

Tattoed 2,500 year old Siberian princess 'to be reburied to stop her posthumous anger which causes floods and earthquakes'

Princess Ukok
Scheme of the burial and reconstructions of Pazyryk woman's and man's costumes. All items were found inside 'Princess' Ukok burial. Reconstruction by D. Pozdnyakov, Institute of Archeology and Ethnography, Siberian Branch of Russian Academy of Science. A sculptor's impression of how Princess Ukok looked 2,500 years ago (bottom)

Dr Polosmak says we should pay 'special attention' to 'the fact that likely she used some analgesics, with all the ensuing consequences. 
'In ancient cultures, from which there is a written testimony, such analgesics were used wine, hashish, opium, henbane, an extract of mandrake, aconite and Indian hemp. The Pazyryks knew hemp and its features.'
It is known that in her burial chamber was a container of cannabis. 
'Probably for this sick woman, sniffing cannabis was a forced necessity,' said the scientist. 'And she was often in altered state of mind. We can suggest that through her could speak the ancestral spirits and gods. Her ecstatic visions in all likelihood allowed her to be considered as some chosen being, necessary and crucial for the benefit of society. She can be seen as the darling of spirits and cherished until her last breath.'
Evidently, shamans could often assume their powers after a significant illness: a woman might be physically weakened but able to develop her powers of concentration and meditation. This would explain the care her people took to care for her and not leave her to die, or hasten death. It also helps to understand the way her burial was conducted in a style similar - but different - to royalty. 
Princess Ukok

Princess Ukok

princess Ukok
Princess Ukok as the ice melted, with marked tattoos on her fingers; picture and drawing of tattoos on her shoulder. Pictures: Institute of Archeology and Ethnography, Siberian Branch of Russian Academy of Science
She was buried not in a line of family tombs but in a separate lonely mound, located in a visible open place. This may show that the Ukok woman did not belonged to an exact kin or family, but was related to all Pazyryks, who lived on this lofty outpost, some 2,500 metres above sea level. 
This is an indication of her celibacy and special status. Besides, three horses were buried with her. In a common burial, one would be sufficient. 
Dr Polosmak has described how the jewellery in her grave was wooden, and covered with gold, so not of the highest quality of the period. Yet there was a strange and unique mirror of Chinese origin in a wooden frame. There were also coriander seeds, previously found only in so-called 'royal mounds'. Her mummification was carried out with enormous care in a comparable manner to royals. 
Significantly, in the Altai Mountains, her supernatural powers are seen as continuing to this day. Elders here voted in August to reinter the mummy of the ice maiden 'to stop her anger which causes floods and earthquakes'.
Known to locals as Oochy-Bala, the claim that her presence in the burial chamber was 'to bar the entrance to the kingdom of the dead'. By removing this mummy, the elders contend that 'the entrance remains open'.
They are demanding that she is removed from a specially-built museum in the city of Gorno-Altaisk, capital of the Altai Republic, and instead reburied high on the Ukok plateau. 
'Today, we honour the sacred beliefs of our ancestors like three millennia ago,' said one elder. 'We have been burying people according to Scythian traditions. We want respect for our traditions'.
See related:

Hommage à Roland Besenval

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Disparition brutale de l'archéologue français Roland Besenval

Éminent expert de l'Asie centrale, notamment découvreur des vestiges si longtemps recherchés du passage d’Alexandre le Grand en Afghanistan, Roland Besenval est mort à 67 ans au Tadjikistan.


Portrait de Roland Besenval, en 2010, dans le nord de l'Afghanistan. Copyright Bernadette ArnaudPortrait de Roland Besenval, en 2010, dans le nord de l'Afghanistan. Copyright Bernadette Arnaud


HOMMAGE. C’est un passionné par l’Orient qu’il n’a eu de cesse d’explorer tout au long de sa vie, qui vient de disparaître. À la mi-septembre, il avait ouvert un compte Twitter, où l’on pouvait lire sur son profil : Oman, Pakistan, Iran, Afghanistan, Tadjikistan… Et c’est dans ce dernier pays qu’il vient de décéder : l'archéologue Français Roland Besenval, s’est éteint à Douchanbé le 29 septembre, à l’âge de 67 ans.

Inlassable arpenteur de l'Afghanistan et du Pakistan

Directeur de recherche au Centre national de la recherche scientifique (CNRS), il était en mission sur le site archéologique de Sarazm, dans la vallée de Zeravshan. Sur un terrain qui, comme tous les autres en Asie centrale et dans la péninsule arabique, requérait un véritable engagement.
Avec ses équipes, depuis les années 1980, il avait découvert des sites spectaculaires et insoupçonnés tels que d’extraordinaires statues gréco-bouddhiques dans la région du Wardak, ou encore Cheshme Shafâ, en Afghanistan. Insatiable, curieux des autres cultures, il s’adressait à ses homologues dans leurs langues, mais outre ses amis chercheurs entretenait des relations suivies avec les villageois de Bactres (Afghanistan) ou du Makran (Pakistan), en passant par ceux d’Oman, qui seront sans nul doute attristés d’apprendre sa disparition.
En 2010, nous l’avions accompagné en Afghanistan, dans les pas d’Alexandre le Grand (l'article est reproduit ci-dessous). Chaleureux, à l’écoute, il savait réunir autour de lui en dépit des aléas de ces régions, Tadjiks, Ouzbeks, Turkmènes autant que Pachtouns.
RÊVE. Dès 2002, à peine les talibans partis, Roland Besenval avait en effet fait renaître les activités de la Délégation archéologique française en Afghanistan (DAFA), après avoir été le premier à identifier formellement les traces de la Bactres hellénistique en découvrant des chapiteaux corinthiens et des bases de colonnes au Tepe Zargaran, à Balkh. Les vestiges si longtemps recherchés du passage d’Alexandre, accomplissant ainsi le rêve de l’indianiste Alfred Foucher (1865-1952).
En disparaissant dans ces régions du monde qu’il avait parcouru de fond en comble pour mieux les faire connaître, dans la tradition française de coopérations archéologiques, Roland Besenval disparaît un mois après un autre grand amoureux de l’Asie centrale, Peter Hopkirk, l’auteur de l’inégalable "Grand Jeu", décédé le 22 août dernier, à 83 ans.




Farewell Peter Hopkirk

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Farewell, Peter Hopkirk, And Thank You

Author Peter Hopkirk wrote of his love for the characters, the settings, the adventure that were part of the contest between the British, Russians, and others that was played out in Inner Asia during the 19th and early 20th centuries.
Author Peter Hopkirk wrote of his love for the characters, the settings, the adventure that were part of the contest between the British, Russians, and others that was played out in Inner Asia during the 19th and early 20th centuries.

Iwrite this belatedly because I was unaware until recently that a giant in my field had passed away. 
My thanks to Edward Lemon for bringing the sad news of the passing of Peter Hopkirk to my attention. Hopkirk died on August 22 at age 83.
For me, and so many others who are now in the field of Central Asian studies, Hopkirk helped bring alive the rich history of the region during the last 200 years.
I have every one of Hopkirk’s books and I’ve read each of them several times. The first of his books I read, nearly 30 years ago, was “Setting the East Ablaze,” about the turbulent early days of Bolshevik rule in Central Asia, the Red Army and the White Army in western China, Moscow’s hopes to ignite the flame of communism in India, and Britain’s efforts to thwart the Kremlin’s designs.
It was not long before I read “Foreign Devils on the Silk Road,” about the search for ancient cities and civilizations in what is now China’s Xinjiang Province; “Trespassers on the Roof of the World,” about the 19th-century quest to reach the mysterious and fabled city of Lhasa; “On Secret Service East of Constantinople,” about the great powers, their agents, and spies vying for influence in Turkey, Persia, and Afghanistan during World War I; and, of course, Hopkirk’s masterpiece, “The Great Game.”
I had read them all when years later I came across yet another of his books, “Quest For Kim,” Hopkirk’s last book, in which he attempts to trace who the real-life people were who inspired the characters in "Kim," Kipling’s classic tale, a book that captured Hopkirk’s imagination when he read it in his childhood.
I pulled “Quest For Kim” off my shelf before I started writing this and was happy to see that on the first page I had written the place and date I started reading it (an old habit of mine): “Kabul 1/19/02.” How thoroughly appropriate.
Hopkirk had a surprise inside that I appreciated more than I can say.
In his prologue, “Here begins the Great Game…” he writes of his love for the characters, the settings, the adventure that were part of the contest between the British, Russians, and others that was played out in Inner Asia during the 19th and early 20th centuries.
Hopkirk lamented, “Any remaining dreams I might have had of entering the shadowy, real-life world of Kim evaporated in 1947 when, after 300 years, the British packed their bags and left India forever.”
Hopkirk found himself in Somalia “serving in the King’s African Rifles. I could hardly have been further away from Great Game country -- from the North-West Frontier of India, the Pamirs, Afghanistan and Persia, and from Russian and Chinese Central Asia, whose caravan cities and great empty deserts I so yearned to see.
“However, just as I was about to dismiss the Great Game finally from my life, I stumbled upon another book, newly published, which once more sent the adrenalin racing through me. This was Fitzroy Maclean’s 'Eastern Approaches'…”
I read “Eastern Approaches” before I read any of Hopkirk’s books and share Hopkirk’s appraisal of the book as “heady stuff.”
“Kim” helped draw Hopkirk to “Eastern Approaches,” and “Eastern Approaches” helped draw me to Hopkirk’s books.
Thank you, Peter Hopkirk, for introducing me to Colonel Frederick Bailey, “an absolutely first-class man,” whose adventures included being hired, while in disguise, by the Cheka, the predecessor of the KGB, to track down a British spy in Central Asia who was…Colonel Bailey.
Thank you, Peter Hopkirk, for taking me on the trails of explorers Aurel Stein, Sven Hedin, and others into the Taklamakan Desert in Chinese Turkestan as they searched for ancient cities buried under the sands for more than a millennium.
Thank you for bringing me to the Tibetan Plateau to watch pundit Nain Singh, Russian Colonel Nikolai Przhevalsky, and others race to be the first to reach Lhasa and for recounting the story of the unfortunate explorers Susie Rijnhart and her husband, Petrus.
“Buried in a medicine chest somewhere beneath the Chang Tang, Tibet’s desolate northern plateau, lie the remains of Charlie,” the Rijnharts' son, not even 14 months old.
Before her ordeal was over, she would lose her husband, too, who went around a river bend to speak with the first people the Rijnharts had seen in days, likely bandits, and vanished.
And I express my gratitude to Peter Hopkirk for acquainting me with the tales of Alexander Burns, killed in Kabul in 1841; Charles Stoddart and Arthur Conolly (who coined the term “Great Game”), executed by the emir of Bukhara in 1842 after spending time in the infamous “bug pit”; and all the stories of abbots, ambans, lamas, steppe warriors, European military adventurers, explorers, missionaries, warlords, butchers, emirs, and khans who make the history of the region so rich and fascinating.
No one tells these tales better than Peter Hopkirk.
His contribution to Central Asian studies cannot be measured.
-- Bruce Pannier

Horse sacrifices found in luxury tombs in Xinjiang

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The Kelasu cemetery is located at Habahe County, Aletai Region, Xinjiang. The archaeological team from the Xinjiang Institute of Archaeology and Cultural Relics conducted the excavation of the site during May and July in 2014. According to the preliminary assessment 53 burials, over 600 cultural relics are recovered including stone, bone tools, potteries, bronze, iron and gold artifacts.


tomb mound of M13

Tombs are scattered over a wide batch of land. Tomb mounds are usually made of rock stacks whose diameters range from 6 to 38m in general. There are stone circle under the mounds. Most of the tombs are rectangular in plane while their structures vary. There are 3 side-chambered tombs, 4 stone-coffined tombs, 2 tombs with wooden inner coffins and stone outer coffins, 1 wooden-coffined tomb and 43 earthen shaft tombs. Horse sacrifices exist in 16 tombs. Most of these tombs have been unfortunately disturbed. 42 of them are along the northeast-southwest direction.


archaeologists collected horse head from the tomb M13

M13 and M15 are two significant discoveries during the excavation. The two tombs have wooden inner coffins and stone outer coffins.

M13 is situated in the north part of the cemetery where many tombs are clustered. The mound is made of a low-rising stone stack which is 22m in diameter and 1.5m in height.  A ring of stone slabs is placed under the mound with a diameter of 17m. The tomb is a rectangular earthen shaft pit, which is 3.6m in length, 3.1m in width, and 3.4m in depth. A wooden inner coffin and a stone outer coffin were discovered. 7 horses (4 in the upper layer and 3 in the lower) were found buried to the west of the wooden coffin and 6 of them are buried with their heads. Bronze ornaments and gold-covered bronze ornaments cover the face of No.5 horse. In addition, a bronze bell is tied around its neck. A bronze bowl with one handle is deposited closely next to the coffin. Horse No.6 is decorated with golden belt around its abdomen. Though human bones within the coffin have been disturbed, we can roughly estimate that there are two skeletons, which are one male and one female. Golden foils are scattered around the skeletons. 3 potteries are found situated between horse sacrifices and the wooden coffin, two of which are kettles while the remaining one is unclear. The gap between the north side of the coffin and burial chamber is filled by sands and stones with pottery kettles and bronze ornaments on the bottom.


coffin and horse remains distributed in M15

The mound of M15 is also made of low stone slacks which is 34m in diameter and 1.5m in height. The stone circle under the mound is 22m in diameter. The burial is rectangular earthen shaft pit with length of 5.8m, width of 4.9m and depth of 5.2m. Both wooden inner coffin and stone outer coffin are recovered. 11 horses are buried in 3 columns on the north platform. There are 3, 3 and 5 horses in each column separately. There are traces of woven mat on the head of east most horse. A large number of golden foils and a few flakes of red lacquer are also discovered around the same head. Bone tools such as shafts and buckles are clustered around the horses lying in the middle. The wooden coffin is fixed with robust bronze nails and nuts. Skeletons within it are randomly buried. A red pottery pot, bronze mirror with handles and a gold-covered bronze artifact are located in the southeast corner of the inner coffin. Fragments of a red pot are found in the northeast corner where a broken iron knife is situated next to it. In the middle, lies 3 pieces of bronze ornaments with gold-covered tiger head. A pair of double handled bronze cups and a bronze mirror are buried in the west. Horses are decorated all over their bodies with mainly bone artifacts, bronze artifacts, golden foils and flakes of red lacquer. Evidences show that the tomb was robbed shortly after its burial. The robberies dug a tunnel through the burial passage, then destroyed the bodies and took some of the burial goods away.


golden foils found on the cover of the wooden coffin in tomb M15


golden foils sacttered in tomb M15


golden foils  with traces of woven mat from tomb M15


 gold-covered  bronze ornaments in the shape of tiger head from M15
 
Besides, iron horse stirrups, quivers, sheaths and hamlets from the 7th century are recovered from M18, M19, M23 and M24. Theses quivers and sheaths are made of birch barks, decorated with bronze artifacts, which obviously have been delicately worked.


plan of the stone-sarcophagus tomb M4

The discovery of the Kelasu cemetery performs a significant role in establishing the cultural profile of the Aletai region, thus contributing to our understanding of cultural development along the Altai Mountain. Although the number of tombs excavated is limited, the chronology of these burials is long and clear spinning from the Iron Age to the 7th century. M15 is the largest and the highest ranked tomb with rich funeral goods. It is also the burial with the highest of number of horse sacrifices discovered in Xinjiang so far. Therefore, it is salient to help us deciphering the funeral tradition of early pastoral civilization across the Eurasia steppe.    (Translator: Dong Ningning)
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