The investiture scene at Naq\u0161-e Rostam is more cosmological in nature, where Ohrmazd and Ardax\u0161\u012br face each other on their horses, having vanquished their respective enemies, Ahreman and Ardaw\u0101n. The meeting is again not a public spectacle where the courtiers are present, but rather demonstrating Ohrmazd and Ardax\u0161\u012br\u2019s relationship to one another and their enemies. This image may be read in conjunction with the trilingual inscription on the horse of Ardax\u0161\u012br:<\/p>\n
ptkry ZNE mzdysn bgy \u2019rth\u0161tr MLKAn MLKA \u2019yl\u2019n
\nMNW ctry MN yzd\u2019n BRH bgy p\u2019pky MLKA
\npahikar \u0113n mazd\u0113sn bay Ardax\u0161\u012br \u0161\u0101h\u0101n \u0161\u0101h \u0112r\u0101n
\nk\u0113 \u010dihr az yazd\u0101n pus bay P\u0101bag \u0161\u0101h<\/p>\n
\u201cThis is the image of the Mazda-worshipping lord, Ardax\u0161\u012br, The inscription and the image suggests that the king of kings is somehow related to Ohrmazd, that is the \u010dihr<\/em> or lineage of Ardax\u0161\u012br is deified.<\/p>\n The third investiture scene of Ardax\u0161\u012br is different in its scope. Here at Naq\u0161-e Rajab, not only the crown prince, \u0160\u0101pur and a courtier are tending to the ceremony, but along with Ohrmazd and Ardax\u0161\u012br, two smaller figures and two noble ladies are also present. One suggestion is that the omnipresence of the gods, courtiers and the royal household are placed in one scene. However, more recently important evidence is placed forth to do away with the sacral nature of this investiture scene which may give us a different reading of the presence of men and women. In this essay in honor of Dr. Olga Davidson, I would like to discuss the position of the women vis-\u00e0-vis the men and the \u201cgods\u201d at the investiture scene at Naq\u0161-e Rajab. This investiture scene has been discussed in detail by W. Hinz, identifying most of the people at the coronation scene, including Heracles and Wahr\u0101m (two deities), in smaller size along with the noble ladies.[3]<\/a> There was no doubt in the mind of Hinz that Ohrmazd was also present and handing the diadem to Ardax\u0161\u012br. The lady on the right appears to be \u0160\u0101p\u016br-doxtag, identified based her headgear at king Wahr\u0101m\u2019s court scene in Naq\u0161-e Rostam. The other lady to the right of \u0160\u0101p\u016br-doxtag is identified as Queen D\u0113nag,[4]<\/a> the wife of Ardax\u0161\u012br.[5]<\/a> We possess D\u0113nag\u2019s signet,[6]<\/a> although some serious doubts have may be posed against this suggestion.[7]<\/a> The legend on D\u0113nag\u2019s seal reads:<\/p>\n dynky ZY MLKT\u2019n MLKT\u2019<\/em> d\u0113nag \u012b b\u0101nbi\u0161n\u0101n b\u0101nbi\u0161n<\/em> \u201cD\u0113nag queen of queens, the However, what seem to be less noticed in the third investiture scene is the direction where the women are facing and more importantly the divider between them and the main room\/hall where the investiture scene is taking place. While both women are peaking at the crowning ceremony, they appear to have looked away, as if it was the norm for them not to be present where the ceremony is taking place. Furthermore, it appears that the women are not part of the crowning of the Sasanian king of kings. Why were they secluded from such an affair? More importantly, one may ask why where they observing the ceremony from a sort of b\u012br\u016bn\u012b<\/em>-like setting?<\/p>\n These are difficult questions to answer based on our meager sources, but from this investiture scene what comes through is that in the early Sasanian period, while women were part of the court and are mentioned in the royal inscriptions,[8]<\/a> they seem not to be joined with the men at the crowning ceremony. There is a long list of royal women for the third century: The Empire\u2019s Queen Xoranzim, Queen of Queens Ad\u016br-\u0101nahid, Queen D\u0113nag, Queen of the Sakas \u0160\u0101p\u016br-doxtag, Lady of the Sakas Narseh-doxtag, Lady Cha\u0161mak, Lady Mirdut, mother of King of Kings \u0160\u0101p\u016br, Princess Rud-dokhtag, daughter of An\u014dshag, Varaz-doxt, daughter of Xoranzim, Queen Stahyrad, Shapur-doxtag, daughter of the king of Mesene, and Hormizd-doxtag, daughter of the king of Sakas.[9]<\/a> They were obviously very important, hence mentioned in the royal inscription as dignitaries and placed in high standing.<\/p>\n However, women\u2019s position and presence at such ceremonies is unclear. Even in a Middle Persian text on a banquet speech (S\u016br Saxwan<\/em>), a list of dignitaries are mentioned, but not a single woman is to be found![10]<\/a> Here, M. Brosius\u2019 observation is important in that the appearance of royal women at the ancient Iranian court during the Sasanian period is a new genre. Brosius also mentions that while the women face away, they perform the same gesture of reverence.[11]<\/a> But the issue here is what are they \u201cfacing away,\u201d that is their exclusion from the main investiture. Was it because that they should not see the image of Ohrmazd and the others gods? Or is there another reason as to why women were excluded?<\/p>\n One may hazard a guess that it is not the crowing ceremony that precautions the seclusion of women, but rather the presence of the holy, i.e., Ohrmazd in the close proximity. The presence of not only Ohrmazd, but also Wahr\u0101m (deity), may be taken as a sign that where the holy and royalty met, women were secluded. However, in a recent study by B. Overlaet, one may suggest that the above supposition is not as attractive. Overlaet has suggested that Ardax\u0161\u012br may not be receiving the diadem from Ohrmazd, but rather a religious figure.[12]<\/a> According to Overlaet:<\/p>\n \u201cThe instalment of Ardashir as king of Persis is the subject of the relief at Naqsh-I Radjab. Such an official ceremony would normally be a fairly \u201cpublic\u201d event, hence the presence of courtiers, noblemen and\/or family in the two reliefs.\u201d[13]<\/a><\/p>\n Overlaet suggests that the person who is handing the diadem to Ardax\u0161\u012br is not Ohrmazd, but rather P\u0101bag, as a priest who has religious power and is able to perform the ritual of investiture. The suggestion is that if there is an audience, then it cannot be a meeting between gods and men. Furthermore, what we may be seeing is the investiture scene at the An\u0101h\u012bd Fire-temple at Istakhr, hence identifying Naq\u0161-e Rajab with the temple itself.[14]<\/a> I think it is still difficult to do away with the inscription carved at the investiture scene, mentioning Ardax\u0161\u012br and Ohrmazd, but Overlaet brings to fore important observations which need further thought and investigation.<\/p>\n Whether Ardax\u0161\u012br is receiving the diadem from Ohrmazd or P\u0101bag is not so important for us, although the absence of holy makes it even more curious that women are still excluded. The textual evidence provides a contrary view, where it is attested that early in the Sasanian period, where the king of kings crowned himself, and Ardax\u0161\u012br may have crowned his son, \u0160\u0101pur I with his own hand.[15]<\/a> This absence of a god, brings fore the idea that however much women were important for noble offsprings and noble lineage, they may have been excluded from the crowning ceremony. It may be that it was not the presence of the holy which forbid their attendance, but rather they were allowed some proximity, but still a bit far away from the ceremony. If this was the An\u0101h\u012bd fire-temple, the women may have not been allowed to be present within the temple and had to watch the crowning of the king of kings behind a barrier (door). This idea of andar\u016bn\u012b-b\u012br\u016bn\u012b<\/em> and the separation of women and men in ceremonies then may be not simply an Islamic tradition, but have an older history in the Iranian world. The presence of a women or even crowning of one since \u0100zarm\u012bgduxt may be at the coronation of Muhamad Reza Shah Pahlavi in 1967, who did something that was more Western in style and that was to crown \u0160\u0101hb\u0101n\u016b Farrah Pahlavi by his own hands and have women present at the investiture ceremony.<\/p>\n Brosius, \u201cWomen i. In Pre-Islamic Persia,\u201d Encyclopaedia Iranica<\/em>, ed. E. Yarshater, 2010, http:\/\/www.iranicaonline.org\/articles\/women-i<\/a>.<\/p>\n Callieri, Architecture et repres\u00e9ntations dans l\u2019iran <\/em>Sassanide, Cahiers de Studia Iranica 50, Peeters, 2014.<\/p>\n Canepa, \u201cSasanian rock reliefs,\u201d The Oxford Handbook of Ancient Iran<\/em>, Oxford University Press, 2013, pp. 856-877.<\/p>\n A.Christensen, L\u2019Iran sous les Sassanides<\/em>, Copenhagen, 1944.<\/p>\n Daryaee, The Middle Persian Text S\u016br \u012b Saxwan and the Late Sasanian Court,\u201d Des Indo-Grecs aux Sassanides: donnees pour l\u2019historie et la geographie historique<\/em>, Res Orientales, vol. xvii, 2007, pp. 68-71.<\/p>\n Ph. Gignoux, \u201cD\u0113nag,\u201d Encyclopaedia Iranica<\/em>, ed. E. Yarshater, 2011, http:\/\/www.iranicaonline.org\/articles\/denag<\/a>.<\/p>\n Ph. Gignoux & Rika Gyselen, Sceaux des femmes \u00e0 l\u2019\u00e9poque sassanide,\u201d eds. Haerinck and Meyer, Archeologica Iranica et Orientalis<\/em>, 1989, pp.<\/p>\n Hinz, Altiranische Funde und Forschungen<\/em>, Berlin, 1969.<\/p>\n Ph. Huyse, Die dreisprachige Inschrift \u0160\u0101buhrs I. an der Ka\u2018ba-I Zardu\u0161t (\u0160KZ)<\/em>, Band 1, Corpus Inscriptioum Iranicarum, London, 1999.<\/p>\n Luschey, \u201cARDA\u0160IR ii. Rock Reliefs,\u201d ed. E. Yarshater, 1986, http:\/\/www.iranicaonline.org\/articles\/ardasir-ii<\/a>.<\/p>\n Overlaet, \u201cAnd Man Created God? Kings, Priests and Gods on Sasanian Investiture Relifes,\u201d Iranica Antiqua<\/em>, XLVIII, 2013, pp. 314-354.<\/p>\n Rose, \u201cThree Queens, Two Wives, One Goddess: The Roles and Images of Women in Sasanian Iran,\u201d in Women in the Medieval Islamic world: Power, patronage and piety<\/em>, ed. G. Hambly, New Middle Ages 6, New York, 1998, pp. 29-54.<\/p>\n Sh. Shahbazi, \u201cCoronation,\u201d Encyclopaedia Iranica<\/em>, ed. E. Yarshtar, http:\/\/www.iranicaonline.org\/articles\/coronation-pers<\/a>.<\/p>\n Sasanika: Late Antique Iran Project<\/em>: http:\/\/www.sasanika.org\/inscriptions-posts\/ardaxsir-ohrmazd-naqs-e-rostam-anrm-ab\/<\/a>.<\/p>\n [1]<\/a> For the interpretation and sequence of the investiture scenes of<\/em> Ardax\u0161\u012br see M. Canept, \u201cSasanian rock reliefs,\u201d The Oxford Handbook of Ancient Iran<\/em>, Oxford University Press, 2013, p. 865; and P. Callieri, Architecture et repres\u00e9ntations dans l\u2019iran <\/em>Sassanide, Cahiers de Studia Iranica 50, Peeters, 2014.<\/p>\n [2]<\/a> For the latest translation see Sasanika: Late Antique Iran Project<\/em>: http:\/\/www.sasanika.org\/inscriptions-posts\/ardaxsir-ohrmazd-naqs-e-rostam-anrm-ab\/.<\/a><\/p>\n [3]<\/a> W. Hinz, Altiranische Funde und Forschungen<\/em>, Berlin, 1969, p. 123.<\/p>\n [4]<\/a> For the review of literature see, Ph. Gignoux, \u201cD\u0113nag,\u201d Encyclopaedia Iranica<\/em>, ed. E. Yarshater, 2011, http:\/\/www.iranicaonline.org\/articles\/denag<\/a>.<\/p>\n [5]<\/a> H. Luschey, \u201cARDA\u0160IR ii. Rock Reliefs,\u201d ed. E. Yarshater, 1986, http:\/\/www.iranicaonline.org\/articles\/ardasir-ii<\/a>.<\/p>\n [6]<\/a> Ph. Gignoux & Rika Gyselen, Sceaux des femmes \u00e0 l\u2019\u00e9poque sassanide,\u201d eds. Haerinck and Meyer, Archeologica Iranica et Orientalis<\/em>, 1989, p. 882.<\/p>\n [7]<\/a> It is more probable that we are seeing the signet of D\u0113nag, the wife of Yazdgerd II from the fifth century CE, see A. Christensen, L\u2019Iran sous les Sassanides<\/em>, Copenhagen, 1944, p. 289.<\/p>\n [8]<\/a> J. Rose, \u201cThree Queens, Two Wives, One Goddess: The Roles and Images of Women in Sasanian Iran,\u201d in Women in the Medieval Islamic world: Power, patronage and piety<\/em>, ed. G. Hambly, New Middle Ages 6, New York, 1998, pp. 29-54.<\/p>\n [9]<\/a> Ph. Huyse, Die dreisprachige Inschrift \u0160\u0101buhrs I. an der Ka\u2018ba-I Zardu\u0161t (\u0160KZ)<\/em>, Band 1, Corpus Inscriptioum Iranicarum, London, 1999, pp. 53-57.<\/p>\n [10]<\/a> T. Daryaee, The Middle Persian Text S\u016br \u012b Saxwan and the Late Sasanian Court,\u201d Des Indo-Grecs aux Sassanides: donnees pour l\u2019historie et la geographie historique<\/em>, Res Orientales, vol. xvii, 2007, pp. 68-71.<\/p>\n [11]<\/a> M. Brosius, \u201cWomen i. In Pre-Islamic Persia,\u201d Encyclopaedia Iranica<\/em>, ed. E. Yarshater, 2010, http:\/\/www.iranicaonline.org\/articles\/women-i<\/a>.<\/p>\n [12]<\/a> B. Overlaet, \u201cAnd Man Create God? Kings, Priests and Gods on Sasanian Investiture Reliefs,\u201d Iranica Antiqua<\/em>, vol. XLVIII, 2013, p. 323-324.<\/p>\n [13]<\/a> Ibid., p. 324.<\/p>\n [14]<\/a> Ibid., p. 325.<\/p>\n [15]<\/a> A. Sh. Shahbazi, \u201cCoronation,\u201d Encyclopaedia Iranica<\/em>, ed. E. Yarshtar, http:\/\/www.iranicaonline.org\/articles\/coronation-pers<\/a>.<\/p>\n","protected":false},"excerpt":{"rendered":" Queen D\u0113nag at the Royal Investiture The founder of the Sasanian Empire, Ardax\u0161\u012br I (224-240 CE) has a number of royal investiture scenes in the province of P\u0101rs.[1] Each scene is unique in its own style which suggests that they either were made for different audience, or more probably were made at different times in … <\/p>\n
\nking of kings of the Iranians, whose lineage is from the gods,
\nson of the lord, king P\u0101bag\u201d[2]<\/a><\/p>\n![\"\"](\"http:\/\/www.thehollyfest.org\/wp-content\/uploads\/2018\/02\/daryaee1.png\")
<\/p>\n
\nm\u1e25ysty PWN tny \u0161\u2019pstn<\/em><\/p>\n
\nmahist pad tan \u0161abest\u0101n<\/em><\/p>\n
\nprincipal in the harem\u201d<\/p>\nBibliography<\/h2>\n
Electronic Resource:<\/h3>\n
Footnotes<\/h2>\n