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English Common Law, Extraterritoriality and Parsi Law: A Case in 1930s’ China

100%
Miele M.
Prague Papers on the History of International Relations
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2019
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issue 2
19-29
EN
The paper analyses the request of an Indian Parsi, living and working in the Republic of China, to the British consul in Peking to register his Chinese wife and their three children as British subjects in 1937. To a first marriage, that had been conducted according to the Chinese tradition in 1919, a second marriage followed in 1934. This was celebrated after the conversion of the couple to Catholicism. Of the three children, two sons had been born before the Catholic wedding, while the youngest one, a daughter, was born in 1935. The marriage of an Indian Parsi and a Chinese woman who later converted to Catholicism and married again is certainly an extremely rare event (if not a single one). The archival documents allow a better understanding of various aspects related to the issue of extraterritoriality of British subjects in the Republic of China, as well as the relationship of British institutions and English Common Law with the traditions of religious communities — and in this specific case, the Parsi Zoroastrian community — of the British Raj.
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Zoroastrianizm w „Historii powszechnej” Teofilakta Simokatty

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Kotłowska A.
Historia Slavorum Occidentis
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2017
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issue 3 (14)
11-22
EN
Theophylact’s details about Zoroastrianism are inaccurrate, general and, at best, only confirming what is commonly known. Therefore, Oikumenike historia as a source to the study of this religion is not important. It must be stressed however, that Theophylact fully accepts and appreciates the crucial role of Zoroastrianism in preserving of Persian identity and culture. The article also briefly describes present demographic condition of the Zoroastrian communities around the world, recording some positive features and trends.
3
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The Sacred Landscape of Central Asia in the Achaemenid Period

100%
Wu X.
Studia Hercynia
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2023
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vol. 27
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issue 1
15-53
EN
The sacred landscape of Central Asia consisted of various religions and ritual practices that grew out of local traditions. The latest archaeological excavations of the Iron Age cultic structures in Central Asia reveal a diverse array of ritual and religious practices during the Achaemenid period. Textual and artefactual evidence confirms the coexistence of various belief systems in Bactria and Sogdia, with the Achaemenid form of Zoroastrianism (or Mazdeism) among the practiced religions. The deity of the Amu Darya/Oxus River held widespread reverence. The Achaemenid dominion over Central Asia left a lasting impact on the region’s sacred landscape, achieved not through direct imperial interference but through providing material support to the local religious institutions. Many traditions observed during the Achaemenid period endured over time, remaining fully operational throughout the subsequent Hellenistic era.
4
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The role of religion in the foreign affairs of Sasanian Iran and the Later Roman Empire (330-630 A.D.)

100%
ZOUBERI J.
Historia i Świat
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2017
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issue 6
121-132
EN
Religion’s role was prominent in the foreign relations of Byzantium and Iran. The religious element prevails throughout the entire struggle with Persia. The two empires were not just rivals on the battlefield. Along with the real war an ideological war was conducted between them, as both tried to convert people to their own religion. Zoroastrian Magi and Christian bishops became rivals in a war of propaganda where all means were used. When Constantine became Christian he created a golden opportunity to unite a wholeheartedly universalist religion and its abundance of scriptural authority and missionary impetus, with empire’s forces of political, military and economic expansion in order to create a genuine world empire. Constantine the Great was the first to use religion as a weapon to assimilate people to the Roman Empire. The dream of global domination could become a reality through the spread of Christianity. During the Sasanian era Iran was Zoroastrianized in great extent. The doctrine of Zarthustra became the privileged religion and developed into a supporting pillar of Sasanian kingship. Persecutions of Christians in Iran followed Constantine’s the Great proclamation of being the leader of all Christians in the oikoumeni. Church historians accused the Zoroastrian priests called Magi in the West as responsible for tortures and death penalties against the Christians of Iran, while Martyrologies illustrated them as having diabolical forces and immoral practices in their private lives. On the contrary secular Byzantine historians praised them as simple priests and holy men who lived in peace following their own customs. Roman propaganda, through history writing, presented the shahs Yazdegerd I, Xusrō I, and Xusrō II as having converted to Christianity or at least as Christian sympathizers. The impossibility of Persian subjects existing under the rule of any Roman prelate, had decreed the independence of the Persian Church. It was a common belief that Christian Orthodoxy was loyalty to the Roman Emperor, not to Christ, and heresy was not the display of a special variety of unchristian spirit, but an offence against the Roman State order. Christians of Persia were soon obliged to follow the customs of their own country. The King of Kings would always have the last voice, and frequently the first also in the choice of Catholicos. Byzantine historians often proceed to a religious mythmaking to justify the emperors’ policy towards the Persian rulers. During the sixth and seventh centuries religion propaganda was used in extent by both countries. In Byzantium during Heraclius’ reign we can trace a tendency to interpret events in terms of biblical prototypes.
5
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The votive plaques in the Oxus and Mir Zakah treasures: what they tell about the cults

84%
Grenet F.
Studia Hercynia
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2023
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vol. 27
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issue 1
54-64
EN
This paper proposes a comparison between the votive plaques which were part of the Oxus and Mir Zakah treasures, both dating for the main to the Achaemenid period. In a first section the questions of provenance and authenticity are discussed. Arguments adduced against the authenticity of some plaques are dismissed in the light of comparative material, some of which was recently discovered in safe contexts. A second section addresses the religious significance of these offerings. The Oxus treasure collection is consistent with known chracteristics of the god Wakhsh (Oxus), e.g. its association with the horse and its possible assimilation to Tishtrya. The Mir Zakah collection is more associated with farming and it also comprises a significant proportion of medical ex -votos (or propitiatory offerings), completely absent from the Oxus treasure. Such a repertoire could suggest that this part of the Mir Zakah treasure originally belonged to a temple of Anāhitā.
6
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Nation and Empire Building the Iranian Way. The Case of the Sasanian Empire in the 3rd Century

84%
SYVÄNNE I.
Historia i Świat
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2018
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issue 7
71-86
EN
The article concentrates its attention on the practical aspects of the nation and empire building so that it: 1) Analyzes what methods, means and myths the founder Ardašīr I and his immediate successors used in the building of the Iranian nation and then the empire; 2) Provides an analysis of the importance of history and religion in the making of national myths so that the article analyzes how the Iranian leadership rewrote the past together with its religion for the purpose of uniting under their flag all those who spoke the Iranian dialects and/or practiced ancient Iranian religions, 3) Investigates what methods the Sasanians used to control the subjects; 4) Shows how the original set of falsified historical myths and the core set of religious beliefs were altered to meet the changing reality. 5) Asks whether the above provides any lessons for modernity.
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