Back when I taught at Oxford, I was twice asked by students taking the General History I paper if they could do an essay on Sasanian Persia, and I had to tell them no. This was not because I knew nothing about it; that was true, but as anyone familiar with the Oxford tutorial system will probably know, doesn’t usually represent an impediment. What stopped me was that I had too much trouble putting together a reading list; aside from a couple of chapters in Cambridge Histories, one very quickly descended into pop-history retellings of the Shahnameh or single-article accounts of Sasanian policy told entirely from Roman sources, very few of even these were in UK publications so not usually available in Oxford and I couldn’t see any way of setting something up for students to frame an argument around.1 I now know a bit more about the field and suspect that in fact I could have done something, but there is still a dearth of work considering how important this massive polity was for more than four hundred years in jointing the West to the rest of the world and occasionally shaking it to its roots.
Map showing the rough extent of the Persian Empire in the period just before the Islamic conquest, from the Barber Institute of Fine Arts exhibition Faith and Fortune: visualising the divine on Byzantine and Islamic coinage, design by Blind Mice Design
That dearth is most certainly down to a dearth of internal sources, and the few that there are, mainly epigraphic, being in languages like Pahlavi that no-one can learn outside a really big university. In this respect, then, Persia is to late antique history somewhat as Mercia used to be to Anglo-Saxon history: we can see that it’s important, but all the sources we read about it are written by its enemies and not sufficient to explain. Persia, however, has yet to receive its Frank Stenton. And the comparison works in another dimension, too, because one thing that Stenton did was to properly integrate the study of the coinage into Anglo-Saxon history, and coinage is one source of which the Persian empire has actually left us quite a lot.2
Silver drachm of Shahanshah Khusro II (590-628) struck at
Nishapur (I think)Shiraz, showing Khusro’s bust right with legends either side and issue marks in the margin outside and a Zoroastrian fire temple on the reverse with its two attendants, in a triple border with crescents outside in each quarter, Barber Institute of Fine Arts S0881
The Sasanian state minted a large and surprisingly consistent coinage of silver drachms, along with various other gold and copper issues of less panregional regularity. There’s lots of it left, and it continued not just up to the Islamic conquest of Persia in the 650s but beyond it, as the new Islamic rulers of the old state struck ‘Arab-Sasanian’ coins of basically similar kinds into the 690s. The devil here is in the word ‘basically’, of course; there are lots of variations and they’re really intriguing. Hardly anyone works on this, however, because if you add the obscurity of dead languages to the geek isolation of numismatics you have an area where few indeed care to tread. [Edit: a commentator has handily provided a list of the few below!] But, a person who does is Susan Tyler-Smith, and she came to Birmingham on 29th January as part of the schedule of supporting events for the Faith and Fortune exhibition at the Barber Institute, where she gave a lecture entitled, simply enough, “Faith and Fortune: Arab-Sasanian coinage”.
A silver drachm struck in the name of Shananshah Yazdigerd III (651) at an uncertain Persian mint between 651 and 700, with almost no change except that (I am told) the local governor’s name in Arabic now occupies the right-hand legend and the one in the outside margin “La illah ila Allah Muhammad Rasul Allah”, ‘there is no God but Allah [and] Muhammad [is] the Prophet of Allah’; Barber Institute of Fine Arts B0967
There is a lot we don’t know about these coinages: we’re not clear on a number of the mints or who controlled the designs, though they sometimes name governors and can thus be pinned to provinces and even sometimes dates. On the other hand we do see, as above, that while they developed Arabic outer legends on the obverses (the side with the face) right the way up to the full “There is no God but Allah and Muhammad is his Prophet”, as here, they do so around an unchanged coin type that not only names the last Shahanshah, Yazdigerd III (651) and may even show his portrait, though if not it’s Khusro II’s (591-628). That type, moreover, still carries a Zoroastrian fire altar with two attendants on the reverse, despite the orthodox Islamic position on such religions as it would be formulated. (Exactly the same continuity of types and portraits was going on with the bronze coinage of the ex-Byzantine provinces now under Islam, too, which is slightly better studied.3) The picture the coins give us, of an inclusive Islam keen to keep the public faces that people in its new lands knew and respected, is a rather different one from that of the mostly eighth- and ninth-century texts which tell us of non-stop triumphal and singly-religious conquest.4 It’s not that it’s any less Islamic—Sue started by telling us that one of these coins, from Marv in 685/686, is the first text we have using the name Muhammad—but that that Islam, as work on Egypt and Bactria, whence there is also contemporary documentation, has shown, was far keener to engage local populations on the terms they were used to than it would later become.5
A copper fals struck at Bishapur between 651 and 700, showing the dead Shahanshah’s bust right as before but paired with a Gopatshah, what the site I found this image on quite correctly calls a man-faced bull; the coin was sold at Baldwins in London some time back, whence the picture.
One can also do more concrete stuff with this material than ideology, however. The silver coin of the Persians was probably primarily a fiscal coinage, struck for tax payments, and the real work of money in the market, as in Byzantium, was done with copper-alloy coins of a much more local circulation. We know much less about these: they didn’t travel as far and they have been much less collected in the West, while their original areas of circulation have become and stayed difficult for outsiders to reach. They share the use of old images, and some very old ones, including Mesopotamian figures (said Sue) like the Gopatshah above; again, whatever signification these images still had was not worth losing in favour of starting a new-look régime until very nearly 700. Much could be done, however, with a better picture of where these local coinages came from, where they got to, what their striking authorities might have been and how if at all they adhered to standards, a picture of control and interrelation that might match or challenge that of the Egyptian evidence. Sue might be the only person in the UK
, and alarmingly more widely, who could do this, but there is work like this to be done with both these and the Arab-Byzantine coinages and I hope, in the reasonably near future, that both Sue and I will be parts of a project to do it using the coins at the Barber Institute among others. This lecture was an excellent demonstration of how this could be done and how it could be explained to the non-expert, which set the standard of such an exercise enjoyably high.
1. I suppose that the place any such reading list would start is the relevant chapters of Ehsan Yarshater (ed.), The Cambridge History of Iran, volume 3: the Seleucid, Parthian and Sasanian periods (Cambridge 1983), 2 vols, DOI: 10.1017/CHOL9780521200929 and DOI: 10.1017/CHOL9780521246934, perhaps topped up with Ze’ev Rubin, “The Sasanid Monarchy” in Averil Cameron, Bryan Ward-Perkins & Michael Whitby (edd.), The Cambridge Ancient History volume 14: Late Antiquity. Empire and Successors, 425-600 (Cambridge 2001), pp. 638-661, DOI: 10.1017/CHOL9780521325912.025. After that, though, things get tricky…
2. I’m thinking here of Frank Merry Stenton, “The Supremacy of the Mercian Kings” in English Historical Review Vol. 33 (Oxford 1918), pp. 433-452, repr. in his Preparatory to Anglo-Saxon England, ed. Doris M. Stenton (Oxford 1970), pp. 48-66, but also that article’s reprise and the heavy use of coin evidence along with everything else in his Anglo-Saxon England, Oxford History of England 1 (Oxford 1943, 2nd edn. 1947, 3rd edn. 1971).
3. I say this, but the basics are still catalogue publications on both fronts, books such as John Walker, A Catalogue of the Muhammadan Coins in the British Museum: A Catalogue of the Arab-Sassanian Coins (London 1941), Steven Album & Tony Goodwin, The pre-reform coinage of the early Islamic period, Sylloge of Islamic Coins in the Ashmolean Museum 1 (Oxford 2002), Tony Goodwin, Arab-Byzantine Coinage, Studies in the Khalili Collection 4 (London 2005) and Clive Foss, Arab-Byzantine coins: an introduction, with a catalogue of the Dumbarton Oaks collection, Dumbarton Oaks Publications 12 (Washington DC 2008). Recent work in the Arab-Byzantine series is collected in Tony Goodwin (ed.), Arab-Byzantine Coins and History (Oxford 2012), whereas there’s no such work to point to with the Arab-Sassanian stuff, really.
4. An account and critique in Hugh Kennedy,The Great Arab Conquests: how the spread of Islam changed the world we live in (London 2007).
5. For Egypt I’m thinking of Petra Sijpestein, “Landholding Patterns in Early Islamic Egypt” in Journal of Agrarian Change Vol. 9 (Oxford 2009), pp. 120-132; for Bactria there’s Nicholas Sims-Williams (ed.), Bactrian Documents from Northern Afghanistan (Oxford 2001 & London 2007), which is not to say that’s the easy way in, because there’s not one!