DOI Page / Citation link:
https://doi.org/10.11588/diglit.36958#0020
one in the shape of a horsehead. This object was identified by
LITVINSKIJ as belonging to a group of miniature cauldrons known
from Saka graves in the Pamirs. An as yet unknown object of this
kind is published in this volume.
These vessels certainly had a ritual connotation. Even in a normal
banquet, according to the Greek tradition which was gladly accept-
ed by their barbarian neighbours, the meal was followed by the
symposion. Each mixing of the wine was followed by invocations,
addressed to well-selected deities connected with relaxation and
friendly atmosphere. During such ceremonies libations were oblig-
atory - and rhyta which are too heavy and too unwieldy for drink-
ing were used for such ritual purposes. The famous ivory-rhyta
from Nisa certainly were used in such a context, before they came
into the possession of the Parthian rulers - as spoils or as gifts
indicating submission (cf BERNARD 1991: 33-36).
Rhyta in the shape of a complete animal existed already (eg in
Luristan) at the beginning of the first millennium BC, but they re-
appeared towards the end of the Kushan period and were still pro-
duced in the Sassanian time (FRANCFORT 1984: 27). The tradition
was preserved after the coming of Islam (MELIKIAN-CHIRVANI
1991).
Possibly near Imit there was the residence of a local chieftain of
Saka origin, who hoarded ritual and representative objects. One of
them was inherited from his ancestors who had lived in the
Pamirs.
In the last article not directly concerned with observations made in
Northern Pakistan, SlMS-WlLLlAMS calls an interpretation into
question which seemed so reasonable that it was "widely accept-
ed" by scholars like URAY and COLLESS. On a rock near Drangtse
(Tankse) petroglyphs were observed already in 1906. They encom-
pass crosses in the shape typical for Nestorian Christians. There-
fore, the interpretation of two inscriptions relating them to
Christian travellers had good chances to be accepted.
Unfortunately the reading of SlMS-WlLLlAMS destroys this imagi-
native explication. According to him, there were two travellers,
one of them had a current Indian name, Caitra - he was from
Samarkand and most probably a Buddhist. The other one had a
"true" Sogdian name (Nösfarn), but he was a monk - ie a Bud-
dhist monk.
XVI
LITVINSKIJ as belonging to a group of miniature cauldrons known
from Saka graves in the Pamirs. An as yet unknown object of this
kind is published in this volume.
These vessels certainly had a ritual connotation. Even in a normal
banquet, according to the Greek tradition which was gladly accept-
ed by their barbarian neighbours, the meal was followed by the
symposion. Each mixing of the wine was followed by invocations,
addressed to well-selected deities connected with relaxation and
friendly atmosphere. During such ceremonies libations were oblig-
atory - and rhyta which are too heavy and too unwieldy for drink-
ing were used for such ritual purposes. The famous ivory-rhyta
from Nisa certainly were used in such a context, before they came
into the possession of the Parthian rulers - as spoils or as gifts
indicating submission (cf BERNARD 1991: 33-36).
Rhyta in the shape of a complete animal existed already (eg in
Luristan) at the beginning of the first millennium BC, but they re-
appeared towards the end of the Kushan period and were still pro-
duced in the Sassanian time (FRANCFORT 1984: 27). The tradition
was preserved after the coming of Islam (MELIKIAN-CHIRVANI
1991).
Possibly near Imit there was the residence of a local chieftain of
Saka origin, who hoarded ritual and representative objects. One of
them was inherited from his ancestors who had lived in the
Pamirs.
In the last article not directly concerned with observations made in
Northern Pakistan, SlMS-WlLLlAMS calls an interpretation into
question which seemed so reasonable that it was "widely accept-
ed" by scholars like URAY and COLLESS. On a rock near Drangtse
(Tankse) petroglyphs were observed already in 1906. They encom-
pass crosses in the shape typical for Nestorian Christians. There-
fore, the interpretation of two inscriptions relating them to
Christian travellers had good chances to be accepted.
Unfortunately the reading of SlMS-WlLLlAMS destroys this imagi-
native explication. According to him, there were two travellers,
one of them had a current Indian name, Caitra - he was from
Samarkand and most probably a Buddhist. The other one had a
"true" Sogdian name (Nösfarn), but he was a monk - ie a Bud-
dhist monk.
XVI