Inter tela volantia: Orientalistica e geopolitica. Uno sguardo oltre le forme opportunistiche del Politically correct

Il testo suggerisce una riflessione sul ruolo degli studi umanistici, e nello specifico degli studi di orientalistica, di fronte a situazioni geopolitiche difficili. L’autore si interroga sullo scopo di tali studi, considerando sia il passato, sia i più recenti sviluppi politico-militari in Medio Oriente e nell’Asia Centrale. La riflessione riguarda anche l’attitudine etica e ideologica dello studioso di orientalistica, partendo dal presupposto che «credere tale mestiere avulso dalla storia» sarebbe illusorio, ma che d’altra parte non può esistere un’obiettività culturale, religiosa, politica e filosofica assoluta.The paper’s goal is to stimulate a reflection on the role of Humanities, more specifically of Near Eastern and Oriental studies, facing critical geopolitical situations. The author wonders about the purpose of such studies, considering both past events and today’s political and military developments in the Middle East and Central Asia. His analysis concerns the Orientalist’s ethical and ideological attitude, on the assumption that «to believe such a Job divorced from history» would be an illusion, but on the other hand that an absolutely impartial way to assess cultural, religious, political and philosophical problems cannot exist at all

Ὁμόγλωττοι παρὰ μικρον?

This article analyses the historical and linguistic implications that emerge from a very famous passage preserved by Strabo (XV, 2, 8 [C 724]), but probably belonging to Eratosthenes’ Geographika, which states that Persians, Medes, Bactrians and Sogdians would “speak approximately the same language, with but slight variations” (εἰσὶ γάρ πως καὶ ὁμόγλωττοι παρὰ μικρόν). This assumption is untenable, because even before Eratosthenes’ time the Iranian languages were well distinguished. The suggested homoglossia should be explained in political terms, as the result of a practical diffusion of a variety of Old Persian in the army and in the satrapal administration. In the framework of a socio-linguistic and ethno-linguistic analysis of the historical situation attested in the Persian Empire, this study also tackles the problem of the meaning to be attributed to the word arya- in a linguistic context, as that of § 70 of Bisutun inscription. This terminology is discussed not only in connection with the one attested in the recently discovered Rabatak Inscription, but also with the documentation preserved in the Khotanese Book of Zambasta 23, 4–5, and – outside of the strictly Iranian milieu – in the Aitareya Āraṇyaka III, 2, 5. With regard to the frequently claimed homoglossia, this study concludes that any description of the linguistic semi-unity of the Iranian ethne, or only of the North-Eastern Iranian ones, is a dream, and, as far as we know about the linguistic history of these peoples, not only a conclusion insufficiently grounded, but a highly improbable linguistic mirage. A “permafrosted” Irano-Aryan still spoken by all the Iranians as a sort of “Esperanto” ante litteram has no historical basis, nor does the idea that arya- was the name of a still preserved “common language,” if this expression should be interpreted as a surviving unifying archaic jargon of all the Iranians (and not a practical Western Iranian koiné, imposed by the Old Persian authorities as a comfortable medium). The “Aryan” linguistic identity thus assumed other, fully historical, implications, although it was based on a tradition, partly original and derived by an ancestral cultural heritage, partly invented, especially in its socio-linguistic and sociopolitical implications, as normally happens when power and its legitimacy are strongly involved

The Table of Chords and Greek Trigonometry

Trigonometry was born due to the need of ancient astronomy to calculate and to predict the move-ment of the heavenly bodies. However it is hard to know who the founder of this mathematicalbranch was: it is likely that its origins date back to Hipparchus of Nicaea who compiled the first tableof chords, which are the forerunners of the modern trigonometric function “sine”. Nevertheless themost ancient existing work on trigonometry is the Almagest of Ptolemy in which the author describesthe mathematical steps that are necessary for the compilation of the table of chords. These stepsare based on more ancient theories and for this reason one gets the impression that they could bethe result of a preparatory study. This article is not only a brief survey of Greek trigonometry but italso analyzes the Greek numeration system, the sexagesimal fractions and the arithmetical operations which were used in the calculation of the chords. RiassuntoLa nascita della trigonometria è dovuta alla necessità degli astronomi antichi di calcolare i movimentidei corpi celesti. Più arduo è stabilire il nome del fondatore della disciplina: è molto probabile che lasua origine risalga ad Ipparco di Nicea, al quale è attribuita la prima tavola delle corde, antesignanedella moderna funzione trigonometrica “seno”, anche se il più antico testo esistente che contienecalcoli trigonometrici è solo l’Almagesto di Tolemeo. Tuttavia le conoscenze matematiche necessariealla costruzioni di tali tavole si basano su teorie più antiche e questo ha portato a credere che moltoprobabilmente esse siano il risultato finale di un lungo studio preparatorio. Questo articolo, oltre adanalizzare le principali proposizioni che sono alla base della trigonometria greca (compresa latrigonometria sferica esposta per la prima volta da Menelao), prende anche in considerazione il sis-tema greco di numerazione, le frazioni sessagesimali e le operazioni aritmetiche impiegate nellastesura e nel calcolo delle tavole. RésuméLa naissance de la trigonométrie est due à la nécessité des astronomes anciens de calculer lesmouvements des corps célestes. Il est plus dur d’établir le nom du fondateur de cette discipline: ilest très probable que son origine remonte à Hipparque de Nicée, auquel est attribuée la premièretable des cordes, précurseurs de la moderne fonction trigonométrique “sinus”, même si le plusancien texte existant contenant des calculs trigonométriques n’est que l’Almageste de Ptolémée.Toutefois les connaissances mathématiques nécessaires à la construction de ces tables se basentsur des théories plus anciennes et ceci a amené à croire que, très probablement, elles sont le résul-tat final d’une longue étude préparatoire. Cet article, en plus d’analyser les principales propositionsqui sont à la base de la trigonométrie grecque (y compris la trigonométrie sphérique exposée pourla première fois par Ménélas), fait aussi entrer en ligne de compte le système grec de numération,les fractions sexagésimales et les opérations arithmétiques employées dans la rédaction et le cal-cul des tables. ZusammenfassungDie Entstehung der Trigonometrie geht auf die Notwendigkeit der antiken Astronomen zurück, dieBewegungen der Himmelskörper zu berechnen. Schwieriger ist es, den Namen des Gründers die-ser Disziplin festzustellen: Es ist sehr wahrscheinlich, dass ihr Ursprung auf Hipparchos von Nizäazurückgeht, dem die erste Sehnentafel zugeschrieben wird, Vorläuferin der modernen trigonometri-schen Funktion “Sinus”, auch wenn der älteste existierende antike Text mit trigonometrischenBerechnungen erst der Almagest von Ptolemäus ist. Jedoch beruhen die mathematischenKenntnisse, die für die Erstellung solcher Tafeln nötig waren, auf älteren Theorien; das lässt vermu-ten, dass sie sehr wahrscheinlich das Endergebnis einer langen vorbereitenden Forschung waren.Dieser Artikel analysiert nicht nur die wichtigsten Verhältnisgleichungen, die der griechischen Trigonometrie zu Grunde liegen (einschließlich der sphärischen  Trigonometrie, die erstmals vonMenelaos dargelegt wurde), sondern befasst sich auch mit dem griechischen Zahlensystem, denSexagesimalbrüchen und den arithmetischen Operationen, die zur Erstellung und Berechnung derTafeln benutzt wurden. ResumenLa trigonometría debe su nacimiento a la necesidad de los antiguos astrónomos de calcular losmovimientos de los cuerpos celestes. Más difícil es establecer el nombre del fundador de la disci-plina: es muy probable que su origen se remonte a Hiparco de Nicea, a quien se atribuye la prime-ra tabla de cuerdas, precursora de la moderna función trigonométrica del “seno”, si bien el texto másantiguo conservado con cálculos trigonométricos es el Almagesto de Ptolomeo. Sin embargo, losconocimientos matemáticos necesarios para la construcción de dichas tablas se basan en teoríasmás antiguas, y esto ha llevado a creer que probablemente sean el resultado final de un largo estu-dio preparatorio. Este artículo, además de analizar las principales proposiciones sobre las que sesustenta la trigonometría griega (incluida la trigonometría esférica expuesta por vez primera porMenelao), toma también en consideración el sistema griego de numeración, las fracciones sexage-simales y las operaciones aritméticas utilizadas en la redacción y cálculo de las tablas

Le collège sacerdotal mazdéen entre tradition et innovation: Des origines de l’organisation rituelle avestique à sa décadence

Première conférence : La préparation du sacrifice. La préparation du sacrifice et l’installation des sept prêtres (hāuuanān-, ātrauuaxša-, frabərətar-, ābərət-, āsnātar-, raēϑβiškara-, sraošāuuarəza-) dans la liturgie solennelle zoroastrienne sous la direction du zaotar-: Visp. 3, 1-7 (en avestique et pehlevi) ; comparaison avec Gāh 3, 5 etc. (textes avestique et pehlevi): [Les sept prêtres plus le zaotar- ; positions et fonctions des assistants au sacrifice ; leur disposition et inter-prétation des fonctions sacerdotales à la lumière de la tradition liturgique (voir Nērangestān 60 et 61 ; 65, 1-2 et 6-7) ; comparaisons indo-iraniennes. La simplification du sacrifice solennelle et la réduction du nombre des prêtres de huit à deux (zōt et rāspīg) ; voir Wahman Yasn IV, 31; les directions liturgiques dans les mss. liturgiques. Deuxième conférence : Prêtres et dieux. Le symbolisme du collège sacerdotal. Les correspondances fonctionnelles entre les huit prêtres (sept plus le zaotar-) et le collège des Aməṣ̌a Spəṇtas dirigé par Ahura Mazdā (comme zaotar-) ; le rôle rituel de Sraoša. Les correspondances dans le domaine védique (hótr̥-, pótr̥-, néṣṭr̥-, agnīdh-, praśāstr̥- ou upavaktr̥-, adhvaryú-, brahmán-, plus le gr̥hapati- (= yájamāna-). [Analyse des passages sur le sacrifice cosmologique dans les sources pehlevies (Dādestān ī Dēnīg, XLVIII; Dēnkard IX, XXXIII, 5; Bundahišn iranien XXXIV, 29, Bundahišn indien XXX, 30). Sraoša et le sraošāuuarəza- ; considerations sur son iconographie dans les traditions de l’Iran oriental; autres sources : Anthologies de Zādspram XXXV, 16-17; Wištasp Yašt 15 ; Rivāyat (424) de Kāmdin Šapur A.Y. 928/1558). Troisième conférence : La chaine ininterrompue de la liturgie du sacrifice. Désinstallation ou désactivation des du collège sacrificiel avant la fin du Yasna solennel ; la conclusion du sacrifice et le problème de la réinstallation d’un autre collège dans la chaine in-nterrompue de la liturgie cosmique. Le but du sacrifice et le sacrifice sanglant. [Yasna 58 et sa double récitation dans le cadre de la liturgie solennelle ; théories et hypothèses sur l’identification du prêtre chargé de l’installation sacerdotale ; le Yasna Haptaŋhāiti et le sacrifice animal ; Nērangestān 47, 19 et le rôle du prêtre pasuuāzah- « celui qui conduit l’animal (au sacrifice et à l’abattage) »]. Quatrième conférence : Kirdīr et sa liturgie. Retour à Kirdīr : la vision du Grand Prêtre comme liturgie ésotérique de la rencontre avec le double animique féminine ; interprétation de la cérémonie évoquée dans les textes de Naqš-e Rostam (= KNRm) et de Sar-e Mašhad (= KSM), §§ 26, 29]: [Réflexions sur l’anthropologie du rituel mazdéen et la doctrine de la rencontre de l’âme masculine avec son double féminine ; la dēn et la kanīg-kirb ; comparaison avec les Anthologies de Zādspram, XXXI ; la sémantique du mot avestique ratu- (pehlevi rad) et ses dérivés utilisés dans la langue du sacrifice en indoiranien] ; l’origine de pehlevi rad, radīg, rāspīg et de moyen-perse rehīg (LYSYK)

A proposito dell’uso dell’inchiostro rosso nei manoscritti Avestici

While Avestan manuscripts are consistently written with black ink, sometimes they present us with red scripts used for titles or for some special signs of interpunction; however, it seems that in certain circumstances, bilingual manuscripts (see for instance J9) distinguished the sacred language (i.e. the Avestan text) by writing its version with a red ink. To the contrary, the extant manuscripts do not attest any consistent use of real rubricae in order to mark the beginning of an Avestan text, as it was done in the standard Geldner’s edition. In any case the documented use of the red ink, although limited in the mss, cannot be the fruit of a later ornamental trend, but it should probably date back - through the Basic Manuscript of the IXth-Xth century A.D. - to the Sasanian Achetype. The present tradition attributing a special function to the red colour results to have been not isolated, but it was paralleled by various traditions: in the Pahlavi Psalter, in the Manichaean documents (where we find texts written in different colours but frequently in red, and with flowers and points like signs of punctuation according to a tradition partly paralleled in the Avestan mss), and more generally in Late Antiquity, for instance, in Byzantium, where such a colour was considered an emanation of the King (sacrum encaustum). An very useful Appendix by Werner Sundermann about the use of red ink in Turfan Texts is appended at the end of this contribution

Franz Cumont, Astrologie

The publication of the fourth volume of the Bibliotheca Cumontiana, containing the minor works on astrology of the Belgian scholar, is certainly a very good piece of news for all the specialists of antiquity, Classicists and Orientalists as well. The interests and the researches of Cumont had in fact so many ramifications in different branches of the history of the ancient world that the present collection certainly will satisfy very many scholars who expected such a useful volume since a lon..

Relazione sulle attività svolte nel 2009 dalla Missione Etnolinguistica e Archeologica Italiana in Tagikistan

Gli autori presentano la missione etnolinguistica e archeologica italiana in Tagikistan, diretta dal Prof. A. Panaino per conto dell'Università di Bologna. La spedizione ha avuto luogo dal venti luglio all'undici agosto 2009, coinvolgendo un gruppo di diciannove ricercatori di varie università italiane e straniere

Monotheism the Zoroastrian Way

This article examines seemingly monotheistic, polytheistic and dualistic features of Zoroastrianism from the point of view of the Zoroastrian creation myth. Exploring the personality of the principal deity, Ahura Mazdā, the origin of the spiritual and material worlds and the worship of the Yazatas, it is argued that Zoroastrianism has its own particular form of monotheism

Prefazione dei curatori

none3prefazione al volumenoneBasello G.P.; Ognibene P.; Panaino A.Basello G.P.; Ognibene P.; Panaino A