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1

DEPORTATION AS AN ANCIENT TRADITION IN THE NEO-ASSYRIAN EMPIRE DURING 9TH-7TH CENTURIES BC (Kuuditamispoliitika kui muistne tava Uus-Assuuria impeeriumis 9.-7. sajandini eKr)

100%
Sazonov V.
Mäetagused
|
2010
|
vol. 44
153-174
EN
The current paper focuses on the complicated issue of a very widespread political method, deportation, in the Neo-Assyrian Empire since the middle of the 9th century up until 612 BC. Naturally, the idea is much older - some Sumerian and Old Akkadian kings in Mesopotamia (e.g. Rimush of Akkad, etc.) had already deported certain groups of peoples of conquered territories in the 3rd millennium BC, though, this was not a common political practice at the time. Later, in the 1st millennium BC, Assyrians began to practice deportation as a regular political means in order to establish their hegemony over the Near East space, the 'oikoumene' in the understanding of ancient Mesopotamians. Thus, all or nearly all of the Neo-Assyrian kings had actively incorporated this policy in the political system of their state, and frequently deported the conquered peoples of the Near East for intimidating purposes and to suppress any separatist action, as, e.g., revolts. Such politics had indeed a certain effect on the imperial stability, keeping the empire from collapse, yet also entailed a very negative concurrent impact on the Assyrian population, economy of the state and demography - all this contributed to the downfall and degeneration of the Neo-Assyrian Empire and the imperial system, ending in a complete destruction of the Assyrian capital cities - Nineveh and Ashur - by Babylonians, Scythians and Medes who conquered the weakened Assyria, demolished its power and killed the majority of native Assyrians at the end of the 7th century BC.
2

“IF I FORGET THEE, O BAGHDAD”: THE DEMISE OF ARAB-JEWISH IDENTITY AND CULTURE

75%
Snir R.
Asian and African Studies
|
2021
|
vol. 30
|
issue 1
173 – 188
EN
This article examines the emergence of the modern Arabic literary writing of the Jews of Iraq. After only a few decades, the start of its demise, in both Iraq and outside it, and then the switch to writing in Hebrew in Israel. The high point of such writing in Arabic was during the 1920s when Iraqi-Jews started to produce literary works that “were Arabic in essence and expression.” It was a secular literature, inspired by a cultural vision whose most eloquent dictum was “religion is for God, the fatherland is for everyone.” However, during recent decades the Arabic literature that 20th-century Iraqi-Jews have produced has been totally relegated to the margins of Arabic culture. This development was due not only to political and national circumstances but also to the aesthetic and cultural norms of both Arabic-Muslim and Hebrew-Jewish cultural systems. The vision embedded in the aforementioned dictum was the product of a very limited period, a very confined space, and a very singular history. It lived to the age of a sturdy human being, by this rare combination of time, space and history, before disappearing and being forgotten, at least for the foreseeable future.
3

NEO-BABYLONIAN CHRONICLE AND OLD PERSIAN CUNEIFORM FROM THE REIGN OF ARTAXERXES III OCHOS (Uus-babuloonia kroonika ja vana-parsiakeelne raidkiri Artaxerxes III Ochose valitsemisajast. Tolked ja kommentaarid)

51%
Sazonov V.
Mäetagused
|
2011
|
vol. 47
135-150
EN
The main aim of the current short article is not only to give an overview of some facts regarding the biography of the last important Old Persian king Artaxerxes III Ochos (359-338 bc), who re-established a weakened Achaemenid Empire, but also to give an analysis of translations of two short, but very important texts from his reigning period, one of which is an Akkadian cuneiform text (written in neo-Babylonian dialect of Akkadian). This text was composed in the form of a short chronicle, from which we can see as the evidence of statements of some ancient Greek authors, for instance, Diodorus Siculus, that king Artaxerxes III was a very brutal despotic king and deported many people, including those involved in the revolt of the Phoenician city-state Sidon, which had been conquered and destroyed by forces of Artaxerxes III in 345 bc. He killed part of population of this big important Phoenician cultural, economic and political centre, and all women and children were deported into the inland of his renewed empire - in Babylon and Susa. He also conquered independent Egypt, killed Apis, the scared bull of the Egyptians, looted and razed sanctuaries and killed many inhabitants of Egypt. An example of his brutality: when Artaxerxes III got the throne, he butchered his 80 brothers and many other relatives. The second text, written in Old Persian cuneiform, is one of the last Old Persian cuneiform texts and can be described as 'peaceful' or more correctly as a building-inscription. It has the opposite aim comparing to the first text - to glorify Artaxerxes III as a constructive force in Persepolis, the capital city of the Achaemenid Empire and also as a very religious and faithful zoroastrist, who honoured very much the main Deity of Persians - Ahuramazda. With the poisoning of old Artaxerxes III in 338 bc, by his vizier eunuch Bagoas, began the decline of the Persian Empire, which ended some years later, when Alexander the Great, son of Philip II of Macedonia invaded with his victorious Greek-Macedonian army and during 4-5 years (334-330/329) destroyed the Persian Empire and afterwards conquered the whole of the Middle East from the Hellespont to the Indus Valley, from Egypt to the Caucasus, and died in Babylon 323 bc, when he was only 32 years old.
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