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Assyrian continuity

From Simple English Wikipedia, the free encyclopedia
The modern Assyrian flag (top) uses ancient Assyrian iconography, including the god Ashur (bottom left) and the star of the god Shamash (bottom right)

Assyrian continuity is the study of the connection between modern Assyrians and ancient Assyrians.[1] Currently, the mainstream academic view is that Assyrians still existed after the fall of the Assyrian Empire,[1][2] with modern Assyrians being the genetic descendants of Mesopotamia's Akkadian-speaking Bronze Age population.[a][5]

Background

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Syriac-Aramaic alphabet
Map of modern Assyrian Aramaic dialects
A medieval icon depicting Saints Behnam, Sarah, and the Forty Martyrs; their legend prominently incorporates the ancient Assyrian king Sennacherib.
Fall of Nineveh (1829) by John Martin

Early modern period

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Syriac Christian Denominations in Middle East[6]

Before the 19th century, Western historians wrongly believed that Assyrians no longer existed after the fall of the Assyrian Empire.[2][5] European writers also wrongly equated Assyrians with Nestorians in the Middle Ages.[5] Notably, Assyrians converted to Christianity centuries before Nestorianism occurred as a heretic Christian sect.[5][7] Assyrians are mainly members of the Assyrian Church of the East and Syriac Orthodox Church,[8] whose teachings are different from Nestorianism.[9]

Modern period

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The past misconceptions of Assyrians have been proven wrong by modern historians.[10] It is also proven that the Akkadian-influenced East Aramaic dialects survived until today, with some of them used in Eastern Christian rituals.[10]

Genetic evidence

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Genetic testing of Assyrians is a new field of study, which has provided evidence for Assyrian continuity. In particular, Assyrians are found to have seldom intermarried with other groups,[11] indicating that they have historically been closed due to their traditions.[12]

Assyrian nationalism

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Shortly after the first Russian retreat from Persie, and before the arrival of Mar Shimon's Army, the Persian Assyriahs began to flee to the protection of the American and the French flags in Urmia. But they were intercepted by the Moslems, who killed hundreds of them and carried their women captives.

Assyrian nationalism grew around the same time as European nationalisms.[1] The multiple massacres inflicted on the Assyrians by the Islamic Ottoman Empire,[13] which peaked in the Assyrian genocide,[b][14] made Assyrian nationalism grow faster.[1] European missionaries also contributed to the rise of Assyrian nationalism.[1]

Horatio Southgate (1812–1894), an American missionary, wrote in the Narrative of a Visit to the Syrian [Jacobite] Church of Mesopotamia (1844) that Armenians called the Assyrian Christians Assouri (in a similar manner as medieval Arab writers and Northern Mesopotamian Christians called them Ashuriyun), implying the Assyrian ancestry of Assyrian Christians.[1]

Glazed tile from Nimrud depicting a Neo-Assyrian king, accompanied by attendants.

Among the first Western historians who found the link between modern Assyrians and ancient Assyrians included British archaeologist Austen Henry Layard (1817–1894), the discoverer of the Nimrud[c] who gained much of his knowledge about Assyrian from the local Assyrian archaeologist Hormuzd Rassam (1826–1910).[1] Assyrian nationalism spread among Assyrians after the Assyrian genocide and forced displacement of Assyrians worldwide.[d][1]

Assyrian genocide (Sayfo) commemoration in Paris, France (2015)

Denial

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Further information: Khazar myth and Historical revisionism

Some historians, especially J.F. Coakley,[1] John Joseph, David Wilmshurst and Adam H. Becker denied the Assyrian continuity.[16] Despite their denial being rejected by mainstream historians, they remain a significant minority.[17]

Reactions

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Modern Assyrians took offense with the denial of Assyrian continuity.[18] They consider such denial a product of oppression by Arab nationalists, especially Saddam Hussein's regime, which promoted such denial to attack Assyrians' demand for autonomy by refusing to consider the Assyrians an ethnic group.[18] Under Hussein's regime, many Assyrians were forced to register as Arabs for fear of losing their jobs and ration cards.[18] It is also common among Arab nationalists[19] and the followers of the Nation of Islam[20] and Black Hebrew Israelites[21] ‒ backed by left-wing scholars with huge influence in Western academia[22] ‒ to deny that modern Jews are the descendants of ancient Israelites.[20][21]

Footnotes

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  1. ↑ At the height of the Neo-Assyrian Empire, there were around 20 million Assyrians.[3] Settlers came from Babylonia and the Levant.[4]
  2. ↑ Also known as Sayfo (ܣܲܝܦܵܐ) in Aramaic. As many as 300,000 Assyrians were killed by the Islamic Ottoman Empire.[14]
  3. ↑ An ancient Assyrian city in Iraq, 30 km (20 mi) south of Mosul, and 5 km (3 mi) south of Selamiyah in the Nineveh Plains in Upper Mesopotamia.[15]
  4. ↑ Known as the Assyrian diaspora.

References

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  1. ↑ 1.0 1.1 1.2 1.3 1.4 1.5 1.6 1.7 1.8 Butts, Aaron Michael (2017). "Assyrian Christians". In E. Frahm (ed.). A Companion to Assyria. Hoboken: John Wiley & Sons. ISBN 978-1118325247.
  2. ↑ 2.0 2.1 Novák, Mirko (2016). "Assyrians and Arameans: Modes of Cohabitation and Acculuration at Guzana (Tell Halaf)". In Aruz, Joan; Seymour, Michael (eds.). Assyria to Iberia: Art and Culture in the Iron Age. New York: Metropolitan Museum of Art. ISBN 978-1588396068.
  3. ↑ Parpola, Simo (1999). "Assyrians after Assyria". Journal of Assyrian Academic Studies. 13 (2).
  4. ↑ Valk, Jonathan (1 November 2020). "Crime and Punishment: Deportation in the Levant in the Age of Assyrian Hegemony". Bulletin of the American Schools of Oriental Research. 384: 77–103. doi:10.1086/710485. S2CID 225379553.
  5. ↑ 5.0 5.1 5.2 5.3
  6. ↑
  7. ↑ "Jonah, the Whale, the Assyrians, Christianity and Islam". Assyrian International News Agency (AINA). November 29, 2010. Retrieved May 27, 2025.
  8. ↑ "One of Syria's most important religious figures escapes Islamist suicide bomb attack". The Independent. June 21, 2016. Retrieved May 27, 2025.
  9. ↑ Brock, Sebastian P. (April 5, 2024). "The Christology of the Church of the East". Religions. 15 (4). Oxford, United Kingdom. doi:10.3390/rel15040457. Retrieved May 27, 2025.{{cite journal}}: CS1 maint: unflagged free DOI (link)
  10. ↑ 10.0 10.1 Hauser, Stefan R. (2017). "Post-Imperial Assyria". In E. Frahm (ed.). A Companion to Assyria. Hoboken: John Wiley & Sons. ISBN 978-1118325247.
  11. ↑ Travis, Hannibal (2010). Genocide in the Middle East: The Ottoman Empire, Iraq, and Sudan. Durham, United Kingdom: Carolina Academic Press. ISBN 978-1594604362.
  12. ↑ Banoei, Mohammad Mehdi; Chaleshtori, Morteza Hashemzadeh; Sanati, Mohammad Hossein; Shariati, Parvin; Houshmand, Massoud; Majidizadeh, Tayebeh; Soltani, Niloofar Jahangir; Golalipour, Massoud (2008). "Variation ofDAT1 VNTR Alleles and Genotypes Among Old Ethnic Groups in Mesopotamia to the Oxus Region". Human Biology. 80 (1): 73–81. doi:10.3378/1534-6617(2008)80[73:VODVAA]2.0.CO;2. JSTOR 41465951. PMID 18505046. S2CID 10417591.
  13. ↑
  14. ↑ 14.0 14.1
  15. ↑ Mieroop, Marc van de (1997). The Ancient Mesopotamian City. Oxford, United Kingdom: Oxford University Press. p. 95. ISBN 9780191588457.
  16. ↑ Radner, Karen (2015). Ancient Assyria: A Very Short Introduction. Oxford, United Kingdom: Oxford University Press. ISBN 978-0198715900.
  17. ↑ Travis, Hannibal (2012). "On the Existence of National Identity Before 'Imagined Communities': The Example of the Assyrians of Mesopotamia, Anatolia and Persia". In Donabed, Sargon; Makko, Aryo; Cetrez, Onver A. (eds.). Assyrian Heritage: Threads of Continuity And Influence. Uppsala Universitet. p. 118. ISBN 9789155483036.
  18. ↑ 18.0 18.1 18.2 Jean, Cynthia (2012). "Exorcism and the founding figures of Early Eastern Christianity". In Donabed, Sargon; Makko, Aryo; Cetrez, Onver A. (eds.). The Assyrian Heritage: Threads of Continuity and Influence. Uppsala Universitet. pp. 164–165. ISBN 9789155483036.
  19. ↑ Harkabi, Yehoshafat (1987) [1968]. "Contemporary Arab Anti-Semitism: its Causes and Roots". In Fein, Helen (ed.). The Persisting Question: Sociological Perspectives and Social Contexts of Modern Antisemitism. Walter de Gruyter. pp. 412–427. ISBN 978-3-11-010170-6. Arab anti-Semitism might have been expected to be free from the idea of racial odium, since Jews and Arabs are both regarded by race theory as Semites, but the odium is directed, not against the Semitic race, but against the Jews as a historical group. The main idea is that the Jews, racially, are a mongrel community, most of them being not Semites, but of Khazar and European origin." This essay was translated from Harkabi Hebrew text 'Arab Antisemitism' in Shmuel Ettinger, Continuity and Discontinuity in Antisemitism (Hebrew), 1968, p.50.
  20. ↑ 20.0 20.1
  21. ↑ 21.0 21.1
  22. ↑
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