این استوانه هیچ بیانی در مورد «حقوق بشر» ندارد
British Museum: indeed the cylinder says nothing of human rights
Interpretation of the Cyrus Cylinder
Source: the British Museum
در حقیقت این استوانه هیچ نکته و بیانی در مورد «حقوق بشر» ندارد.
indeed the cylinder says nothing of human rights;
ترجمه(این پاراگراف):
این استوانه در سالهای اخیر در بخشی از مجامع بخاطر اشاره اش در مورد عدالت و حکمرانی مسالمت آمیز، و اجازه برگشت مردمانی که با زور کوچ داده شده اند و اجازه دادن به ارجاع به دین و خدای های شان، بعنوان یک نوع از «منشور حقوق بشر» یاد میشود. چنین برداشت و پنداری از این استوانه با تفکر دوران کوروش کاملاً بیگانه است، و در حقیقت این استوانه هیچ نکته و بیانی در مورد «حقوق بشر» ندارد. اما اجازه به بازگشت یهودیان و دیگر افرادی که باجبار کوچ داده شده اند، یک تغییر برجسته از سیاست های پیشین آشوری ها و شاهان بابل است.
Because of its references to just and peaceful rule, and to the restoration of deported peoples and their gods the cylinder has in recent years been referred to in some quarters as a kind of ‘charter of human rights’. Such a concept would have been quite alien to Cyrus’s contemporaries, and indeed the cylinder says nothing of human rights; but the return of the Jews and of other deported peoples was a significant reversal of the policies of earlier Assyrian and Babylonian kings.
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The whole document is written from a purely Babylonian point of view in traditional Babylonian terms, and it has been suggested that its author took the Ashurbanipal inscription as his literary model. There is no acknowledgement that Cyrus himself worshipped the Iranian god Ahuramazda. He is the tool of Marduk, just as in the biblical book of Ezra he is presented as the servant of the god of Israel who is instructed to rebuild the temple in Jerusalem and allow the Jews deported by Nebuchadnezzar II to return home.
Because of its references to just and peaceful rule, and to the restoration of deported peoples and their gods the cylinder has in recent years been referred to in some quarters as a kind of ‘charter of human rights’. Such a concept would have been quite alien to Cyrus’s contemporaries, and indeed the cylinder says nothing of human rights; but the return of the Jews and of other deported peoples was a significant reversal of the policies of earlier Assyrian and Babylonian kings.
The publication of this object as an example of Achaemenid rather than Babylonian propaganda dates from the 1970s onwards. See for example Wiesehofer (1996, pl. XIb), who captions his illustration as “The so-called ‘Cyrus Cylinder’ from Babylon, written on clay in cuneiform script, was an Achaemenid propaganda document intended to legitimize and glorify Cyrus’ rule in Babylonia”. There is an extensive and growing literature on the significance of this object in this connection, including R.J. van der Spek, “Did Cyrus the Great introduce a new policy towards subdued nations?” in: ‘Persica’ 10 (1982), pp. 278-83.Interpretation of the Cyrus Cylinder
The whole document is written from a purely Babylonian point of view in traditional Babylonian terms, and it has been suggested that its author took the Ashurbanipal inscription as his literary model. There is no acknowledgement that Cyrus himself worshipped the Iranian god Ahuramazda. He is the tool of Marduk, just as in the biblical book of Ezra he is presented as the servant of the god of Israel who is instructed to rebuild the temple in Jerusalem and allow the Jews deported by Nebuchadnezzar II to return home.
Because of its references to just and peaceful rule, and to the restoration of deported peoples and their gods the cylinder has in recent years been referred to in some quarters as a kind of ‘charter of human rights’. Such a concept would have been quite alien to Cyrus’s contemporaries, and indeed the cylinder says nothing of human rights; but the return of the Jews and of other deported peoples was a significant reversal of the policies of earlier Assyrian and Babylonian kings.
The publication of this object as an example of Achaemenid rather than Babylonian propaganda dates from the 1970s onwards. See for example Wiesehofer (1996, pl. XIb), who captions his illustration as “The so-called ‘Cyrus Cylinder’ from Babylon, written on clay in cuneiform script, was an Achaemenid propaganda document intended to legitimize and glorify Cyrus’ rule in Babylonia”. There is an extensive and growing literature on the significance of this object in this connection, including R.J. van der Spek, “Did Cyrus the Great introduce a new policy towards subdued nations?” in: ‘Persica’ 10 (1982), pp. 278-83.Interpretation of the Cyrus Cylinder
The whole document is written from a purely Babylonian point of view in traditional Babylonian terms, and it has been suggested that its author took the Ashurbanipal inscription as his literary model. There is no acknowledgement that Cyrus himself worshipped the Iranian god Ahuramazda. He is the tool of Marduk, just as in the biblical book of Ezra he is presented as the servant of the god of Israel who is instructed to rebuild the temple in Jerusalem and allow the Jews deported by Nebuchadnezzar II to return home.
Because of its references to just and peaceful rule, and to the restoration of deported peoples and their gods the cylinder has in recent years been referred to in some quarters as a kind of ‘charter of human rights’. Such a concept would have been quite alien to Cyrus’s contemporaries, and indeed the cylinder says nothing of human rights; but the return of the Jews and of other deported peoples was a significant reversal of the policies of earlier Assyrian and Babylonian kings.
The publication of this object as an example of Achaemenid rather than Babylonian propaganda dates from the 1970s onwards. See for example Wiesehofer (1996, pl. XIb), who captions his illustration as “The so-called ‘Cyrus Cylinder’ from Babylon, written on clay in cuneiform script, was an Achaemenid propaganda document intended to legitimize and glorify Cyrus’ rule in Babylonia”. There is an extensive and growing literature on the significance of this object in this connection, including R.J. van der Spek, “Did Cyrus the Great introduce a new policy towards subdued nations?” in: ‘Persica’ 10 (1982), pp. 278-83.
