“The Turks will take control of Kūfa in southern Iraq and the Khazars the province of al-Jazīra in northern Iraq” runs a popular ḥadīth of the early ‘Abbāsid Caliphate. The patently false attribution to the Prophet notwithstanding, this ḥadīth suggests that the Khazars, a militarised semi-nomadic Turkic people securely established in their Khaganate north of the Caucasus Mountains, loomed menacing and large in the imagination – and fears – of their settled neighbours. This is hardly a surprise. The Khazars, who had emerged as the hegemonic regional power after the fragmentation of the Gök Turk Empire, had grown rich as intermediaries in a north-south trading network, and from the tributes derived from their 25 subject peoples. They employed a centralised fiscal administration which allowed them to maintain a standing army of at least ten thousand, whose ranks could probably swell two-or-three-fold with the retinues of their notables and contributions from their subject tribes, and were ensconced within a network of fortifications that provided them with a degree of internal stability and potential for aggressive campaigning highly unusual within other steppe polities.

In January 2013 we published our third special issue ‘Perfumery and Ritual in Asia’. As I wrote in the Introduction to that group of articles, the Journal's broad remit, both in terms of historical period and geographical boundaries, affords us the privilege of exploring those elements of human activity that historically ‘bind’ or ‘separate’ different Asian cultures. By the beginning of 2013 we had already published two other special issues, one on a linguistic topic and the other on a politico/religious topic and so we felt it was appropriate to devote space to the exploration of ‘material’ culture, an equally powerful force in shaping a huge range of human interactions.

This article provides a contextual analysis of the assassination attempt on the Timurid ruler Shāhrukh's life on 21 February 1427 in Herat. According to the contemporary Timurid chroniclers, Aḥmad-i Lur, a Ḥurūfī by profession, tried to kill Shāhrukh. Having survived the attack with light injuries, Shāhrukh reacted harshly and executed many of those who were accused of conspiring against him. During the interrogations, many other intellectuals who professed as a method of inquiry the ‘ilm-i ḥurūf (the science of letters) were also accused of participating in the conspiracy. In this article, I treat the assassination attempt as a moment of crisis in Timurid politics, study it in relation to the transformation of the intellectual landscape towards the mid-fifteenth century, and provide an in-depth textual and contextual analysis of the historiographical sources as well as the writings of those intellectuals who left a first-hand testimony of the subsequent interrogations. After a close scrutiny of the available evidence, I demonstrate that the interrogations of those intellectuals who practiced the science of letters predated the assassination attempt, and I argue that the assassination attempt was just an episode, albeit an important one, in Shāhrukh's attempts to control and regulate the emerging public sphere in Iran and Central Asia.

As readers of this Journal will appreciate, our remit is broad; both in regard to time (from before the Common Era to the closing decades of the twentieth century) and as far as place (from Baghdad to Beijing and beyond) is concerned. This gives us the opportunity to publish research on those elements of human activity that bind or separate cultures on the macro level both historically and geographically. Languages, for example, gather or divide populations. The challenges experienced by Asian language communities, engaged on the task of adopting the Roman script, were examined by a group of linguists in Vol. 20 (January 2010). Religion and kingship are other phenomena that make or break barriers and in Vol. 22 (January 2012) we published a series of complementary articles that looked at the Paramara dynasty, their religious involvements with Jainism, the Śaiva tradition of Hindusim and Buddhism in its initial homeland, North India.

This paper presents a new interpretation of the story of Sāvitrī as presented in the Mahābhārata. Sāvitrī is viewed as an intended putrikā, or lineal daughter, for her father, and the death of her husband and the misfortunes of her father-in-law are explained as corollaries of this circumstance; but at the last minute Sāvitrī switches her allegiance to her husband and his line, becoming a pativratā rather than a putrikā. Following a prompt in the Mahābhārata text, the paper concludes with an exploration, on the Sāvitrī model, of Draupadī's relationship to the Pāṇḍava line. The death of the Draupadeyas and the resuscitation of Parikṣit are viewed in terms of a symbolic switch from the putrikā to the pativratā mode of operation.

The idea for this project was Helen Wang's. At the International Symposium of Ancient Coins and the Culture of the Silk Road, organised by the Shanghai Museum, in December 2006, she asked Rong Xinjiang and Valerie Hansen if they would be interested in working together on the theme of textiles as money on the Silk Road. Too often, money is assumed to mean metal coins, and the abstract concept of the Silk Road is used to evoke a somewhat ethereal east-meets-west context. While the idea of silk as money is not new to those who know Chinese history, it seemed that few people had really explored the mechanics of how textiles were used in this way.

The Asian perfumery legacy has had appeal in the West for many centuries, as the term ‘perfume’ itself indicates. Based on Latin roots, it means ‘through smoke’, in allusion to incense. This genre of aromatic materials, which are burned for the enjoyment of their olfactory qualities, has been important in Asian cultures for over two millennia or even longer. The term as such however, is modern European in origin and arose only at the beginning of the sixteenth century when Westerners became increasingly involved in Asia. Exotic aromatics were a contributing factor in the further exploration and colonisation of Asia in the following centuries, and make up notable trade goods to supply the globalising perfume industry to this day. Modern business could develop only thanks to the historical impetus and materials supplied from Asia. Its economic success finally led to the current interest in the sense of smell among scientists and their findings suggest the exceptional significance of this sense for the human experience. Thus, we need to assume that an important part of cultural history and understanding has been so far neglected in scholarly work, as fragrant phenomena have widely exited academic discussion. Specifically ritual activities often seem to include the use of aromatic substances.

This article is concerned with four inscriptions found at Bodhgayā in the nineteenth century that are documented by records kept in the Department of Asia at the British Museum. Two Tibetan inscriptions, probably dating between the ninth and fourteenth centuries, are of special note because they provide the first archaeological evidence for Tibetans at the site. Chinese and Burmese records of the eleventh, twelfth and thirteenth century are also noted, that of the Song emperor Renzong (1022–63) being illustrated for the first time.

This article uses Chinese sources to argue that a range of gunpowder weapons was already in use in China during the late tenth and early eleventh centuries, earlier than previously thought. ‘True firearms’, that is cannon or guns firing solid projectiles, had quite probably been developed by at least as early as 1200 ce.

This paper considers the fact that many verbal Chinese idioms are defined in recent Chinese-English dictionaries with misleading parts of speech — they are generally described only as being nouns. This situation originates in the 1978 Hàn-Yīng cídiǎn 汉英词典 of Wú Jǐngróng 吴景荣, whose definitions have exerted overwhelming influence on the field since then. We document Wú's principal sources and the viewpoints that motivated him, including the heavy political pressure to which his lexicographic team were subjected in the late Cultural Revolution. In addition, we consider Wú's anomalous misreading of the purpose of the influential Giles and Mathews dictionaries, which had been to document the many senses of each character with multi-character words, rather than to document multi-character words per se.

The burning of candles and incense is common in religious ceremonies worldwide. Analysis of incense smoke has shown the presence of particulate matter, volatile organic compounds, aldehydes and polycyclic aromatic hydrocarbons that are hazardous to health. Long-term exposure to smoke formed during combustion can cause airway dysfunction, allergic reactions and dermatological effects and is a risk factor implicated in the development of other serious diseases. In this paper the effect of these studies are reviewed and simple precautions suggested to avoid toxic effects of incense smoke.

Most economists and historians today conceive of money in narrow terms – probably because they have grown up in the modern world and are used to our system of coins, paper notes, cheques and credit cards. Although economic historians are generally aware that some earlier societies (in Africa, Scandinavia and elsewhere) used other items as money, they do not usually pay much attention to these examples. Few realise that the government of China, governing an empire of some 60 million people during the Tang dynasty (618–907), implemented a complex financial system that recognised grain, coins and textiles as money. The government received taxes in coin and in kind, produced to specific standards (specific widths and lengths of textiles) that would then be redistributed, being used for official salaries and military expenses among other expenditures. Although some of the surviving evidence comes from the Silk Road sites of Turfan, Dunhuang and Khotan in northwest China (where the dry climate has preserved many documents and some actual examples of tax textiles), this multicurrency system was in use throughout the entire empire during the seventh to tenth centuries. At the time, Tang China was possibly the largest economy in the world, rivalled only by the Abbasid Empire (751–1258).

As is well known, the oldest extant chronicle of Sri Lanka, the Dīpavaṃsa,1 has preserved a succession line of the foremost teachers who transmitted and taught the vinaya in India: Upāli, Dāsaka, Soṇaka, Siggava and Moggaliputta Tissa; the length of time they have been regarded as vinayapāmokkha; the dates when they ordained the next in line and when they entered parinirvāṇa. An intriguing range of dates has been inferred from an interpretation of these figures, especially for dating the death of the historical Buddha. I do not intend to rehearse the whole discussion here but cordially refer to the proceedings of the grand symposium organised by H. Bechert in 1988 at the University of Göttingen.2

Perfumes have been known as utilizable but exclusive products since antiquity. Use of aromatic substances was first mentioned in archaic sources of the ancient world. The origin of such fragrant substances was mainly vegetable and animal. Throughout history, the use of subtle perfumes increased and some of the exotic materials became expensive and valuable commodities. They were the source of wealth for cultures and rulers. The contribution of the Arabs to the distribution of new crops, knowledge, industrial techniques and substances is a well-known phenomenon. In our article we intend to focus on the new perfumes that were distributed throughout the world thanks to the Arab conquests and the knowledge of their other uses, mainly medicinal, that was handed down along with the products themselves. About 20 common perfumes are known to have been used in the medieval world, though half of them were not mentioned in earlier sources.

These phenomena will be dealt with and presented in a profile we built up for four perfumes: agarwood, camphor, musk and ambergris. The theoretical and practical uses of these perfumes that are presented in detail (based on various sources including traders’ documents, medical literature and practical Genizah fragments, dealing mainly with medicine) will serve as case studies for the understanding of new trends in the uses of perfumes after the Muslim conquest. Arab perfumes can be divided into three groups, according to their level of importance:

A. New perfumes, mainly from the vast region named “India”; most of which (such as camphor, ambergris and sandalwood and a compound made out of them known as nadd and ghāliya) were not known in the Middle East and the Mediterranean region until the Muslim conquests.

B. Perfumes that kept their popularity including: a variety of cinnamon, costus, spikenard, frankincense, saffron and rose.

C. Perfumes that lost their worth like balsam and myrrh.

It seems that camphor was the best and most cherished perfume that substituted balsam. Like balsam, the importance of myrrh that was imported from Arabia and East Africa also declined and it seems that its substitute was musk. Transformations in perfume fashion were in fact only part of a wider revolution of the Arabic material culture which the Middle East, the Mediterranean region and even many European countries experienced due to the Arab conquests.

The abstract concept of “the Silk Road” linking east and west shapes many popular narrative histories, encouraging readers to think dreamily of dazzling silks carried as luxury trade items on the backs of camels over sun-scorched sand dunes, and conveniently skirting more complex issues such as political, military, religious and cultural barriers. The actual mechanics of how any trading and other financial or economic transactions took place are seldom addressed, and references to money are few and far between.

Buddhism, first officially adopted by Tibetan royalty in the seventh century, remained confined to court circles and was not widely accepted during the reign of the Tibetan kings between the seventh and ninth centuries. After a dark period of persecution during the late imperial period, the so-called “Second Diffusion” of Buddhism in Tibet began towards the end of the tenth century.