Gelibolu, Gallipoli, has a particular excellent name, originally Kallipolis, “Beautiful City”. There are lots of other surviving -polis names, for example Antibes in France (Antipolis, City-Opposite-[Nice/Nikaia]), Nablus on the West Bank (Neapolis, New City); and an example of a modern name imitating an ancient, (and implying a cultural connection to Ancient Greece), Sebastopol (Empress City), founded by Catherine the Great when she annexed the Crimea in 1783.
But what Jonathan’s tweet made me think of, and even do some google research about, was Fenerbahçe, a football club (and a neighbourhood of Istanbul) with a very interesting name. The -bahçe bit I knew was Persian baghche (باغچه), (little) garden, a diminutive form of the standard Persian word for garden, bagh, probably most familiar from classic Islamic gardens like the Shalimar Bagh in Srinagar, Kashmir, laid out by the Mughul Emperor Jahangir. As for Fener-, this means “lighthouse” in Turkish, so “Fenerbahçe” is “Lighthouse Garden”, after a lighthouse that stands there at the approach to the Golden Horn.
But it’s a bit more complicated than that:
The Turkish word fener in turn comes from Greek phanarion (φανάριον), a diminutive of phanos (φανός), torch, which came to mean “beacon” or “lighthouse”. So Fenerbahçe, a suburb of the city where East famously meets West, fittingly bears a name that’s half-Greek and half-Persian.
But what made the conversation much more interesting was Jamal Jafri pointing out that fanar, فنار, was a (rare) word for lighthouse in Persian and the standard term in Arabic, originally deriving from this same Greek word phanarion, φανάριον:*
The suburb of Fener on the European side of Istanbul derives its name directly from Greek φανάρι(ον), but I guess the Fener- of Fenerbahçe may have travelled from Greek to Turkish more indirectly, via Arabic or Persian.
Incidentally, the more usual Persian term for lighthouse, fanous-e daryayi (فانوس دریایی), is from another Greek word (φανός, “torch”) via Arabic: also from Greek via Arabic, while I’m at it, is “fanusi”, which is a Swahili word for “lantern” (meanwhile another Greek word for lighthouse, φάρος, from the Pharos of Alexandria, explains the French word for “headlight”):
Finally, and most fascinatingly of all, this from @Giovanni_Lido: the Persian word baghche also found its way, through Turkish, into Greek, an alternative (now obsolete or poetic) to the standard Greek word for garden, kepos (κήπος):
“I entered into your garden…”, sings Giorgos Totis, and the word for garden is the Persian baghche, μπαξές, baxes.
I overuse this word, but that is rather cool: a Persian word for “garden” found from India to Greek folk music, and a selection of Greek words for “lighthouse” used across the Arabic and Persian-speaking world and as far as central Africa and Western Europe. East, West, South and North (фонарь, fonar, is apparently a Russian word for “lantern”) thoroughly interchangeable, and surely the most interesting name of any football club in the world. However, I’m not a philologist, my Persian is ropey, my modern Greek worse, and my Arabic, Turkish and Russian non-existent, so I’m fully prepared to be corrected.
* The first “a” of Greek φανάριον, phanarion, is long (phaanarion), while the first of فنار, fanar, is short and the second long (fanaar): what explains the shift, I suppose, is the accentual change in the Greek accent, from pitch to stress, that was established by the sixth century AD, the accent over the second syllable of phanarion being realised in Arabic by the long second “a” of fanaar.
(Also thanks to Averil Cameron and Eli Mitropoulos for answering my questions on this topic.)
(Ah, January 2015: composed sipping tea on the roof of a Maharajah’s palace in Jaipur…)
If you thought the British in India in the nineteenth and twentieth centuries were stretching every sinew to deprive Indians of their right to self-determination, think again. Because what a lot of them spent a remarkable amount of time and energy doing was locating the Rock of Aornos.
This mountain, somewhere to the west of the Indus in what is now Khyber Pakhtunkhwa, was the site of a famous victory by Alexander the Great in 327/6 BC, but that was about as much as anyone knew: ancient writers generally aren’t too hot on geographical precision. Still, it was a rare visitor to the territory beyond the river who didn’t see fit to express his firm opinions on the matter. Aornos was at Ranigat, or near Attock, or maybe Tarbela. James Abbott, the political officer who gave his name to Abbottabad, the city where Osama bin Laden was killed, scrutinized the mountains to the west of the river, presumably with a telescope: British jurisdiction in his day (the 1850s) only reached as far as the Indus, and he couldn’t get any closer. Nevertheless Abbott’s candidate for Aornos, Mt Mahaban, was the favourite for a while until Aurel Stein’s visit to Swat in 1926. In On Alexander’s Track to the Indus, Stein made a powerful case for Pir Sar, a mountain ridge further up the Indus, and there generally the question rested.
The Europeans who set eyes upon the Indus in the nineteenth century were a motley bunch, imperial functionaries, spies, deserters, mercenaries. But almost to a man they were obsessed with Alexander and any evidence they could find of his presence in this part of the world, whether the coins with Greek inscriptions that Alexander’s successors minted, or the physical landmarks of Alexander’s campaigns across Central and South Asia. There was intense debate about the location of Alexandria in the Caucasus, for example, a city founded by Alexander before he crossed the Hindu Kush in 329BC. It’s now securely identified as Begram, the site of the airbase north of Kabul, but many in the nineteenth century were convinced it was Bamiyan. The most famous of travellers beyond the Indus, in his own day at least, was Alexander Burnes, author of the bestselling Travels into Bokhara. Burnes lost a day on his travels to Bokhara on the banks of the river Beas in the Punjab, searching fruitlessly for the twelve huge altars that Alexander had erected to the Olympian Gods at the point of his furthest advance into India.
But Aornos was the great prize. The capture of the fortress-mountain, so impregnable it was said even Heracles had failed to conquer it, was one of Alexander’s very greatest exploits.
It’s worth wondering why Alexander was so very important to these men. They had all received good classical educations, so he was a European hero they had read about since childhood: Abbott’s argument for Mt Mahaban is full of quotations of the Latin and Greek sources, for example, and the title of his article on the subject, “Gradus ad Aornon”, “Steps toward Aornos”, plays on the title of an aide to Latin verse composition, Gradus ad Parnassum, “Steps toward Parnassus”, that the young Abbott would certainly have encountered at school in Blackheath. It helped that most of these explorers had a very rosy picture of Alexander’s campaigns in Asia. According to Josiah Harlan, an American soldier of fortune in Afghanistan in the 1830s, he was “a European philanthropist” who “performed feats that have consecrated his memory amongst the benefactors of mankind, and impressed the stamp of civilization on the face of the known world.” Alexander was a model for men who believed, as these men did, that they too were bringing “civilization” to backward peoples: Harlan was an extreme example of this, increasingly incapable of distinguishing himself from Alexander of Macedon. But Alexander was also, I think, something familiar in the very alien and disorienting terrains and cultures where these men found themselves. If these European interlopers could convince themselves that Alexander had been there before they had—had even left his mark on this exotic landscape—that made them less anxious about their own presence in places they really didn’t belong.
Harlan’s assessment of Alexander was romantic nonsense, needless to say. In reality Alexander campaigned with remorseless brutality, and left unimaginable chaos in his wake. The academic Horace Hayman Wilson, writing in the 1840s, pointed out that the ferocious campaigns attributed to Alexander “would have been held up to execration had they been narrated of a Jangiz or a Timur, but are passed over almost unnoticed by historians when they are narrated of the type of classical civilization, a Greek.” Absolutely right, but Wilson’s was a lonely voice at the time, and much later even a man of immense humanity like Aurel Stein seemed to lose all objectivity when Alexander was mentioned, reverting perhaps to the excitement of the schoolboy who first heard of Alexander’s exploits. In the 1990s the TV historian Michael Wood travelled to Pir Sar and met an old man who still remembered Stein: “He spoke a lot about Iskander…”
Pir Sar, Stein’s candidate, undoubtedly fits well with the ancient accounts of the capture of Aornos, and most writers on Alexander still accept Stein’s identification. But I happen to prefer another theory which identifies Aornos as Mt Elam, near Barikot. I like it because it juggles the ancient accounts pretty well, but mainly because it allows another voice to be heard besides that of Alexander and the triumphant Greeks.
Let me try to explain myself.
Giuseppe Tucci was an Italian expert on Buddhism who spent a lot of time in Swat investigating the Buddhist and other archaeological remains there. He had a chequered history, a bit too close to Mussolini, and a bit too close also to the regime in Japan in the 1930s, whose militarism was more Buddhist in inspiration than most people appreciate. But Tucci’s research in Swat gave him something that other Aornos hunters, armed with their classical texts, didn’t have, and that is an understanding of the culture and beliefs of the people Alexander encountered when he invaded, the victims of the Aornos campaign as opposed to the Greek victors.
The ancient sources describe people from all around taking refuge, in face of the Macedonian onslaught, on this mountain top, only for Alexander to capture it amid predictable scenes of carnage. Tucci was convinced that, if the people of this area had needed to take refuge from an invader, they would have gone to a sacred place, and evidence suggests that Mt Elam was a holy mountain for the people of Swat from time immemorial. There is a story of the Buddha associated with the place: we’re told by the Chinese traveller-monk Xuanzang, who climbed Elam in the seventh century AD, that in an earlier life the Buddha was happy to die here in return for hearing just half a verse of the Buddhist teaching. Elam is also a place of pilgrimage for Hindus, sacred to Rama, whose name has been written on a rock at its summit. Even the tale told by the Greeks of Heracles’ attempts to capture Aornos hints at a local myth of a god’s abode assaulted by another god or demon.
The ancient accounts of the capture of Aornos are predictably violent: Alexander’s troops reached the summit as the defenders had begun to make their escape, and massacred many of them as they fled. “Others, retreating in panic, perished by throwing themselves down the precipices,” the Greek historian Arrian records. If Tucci was right, what Alexander’s troops were doing was attacking the most sacred place of the Swati peoples, the abode of their god or gods, somewhere to which they would only resort in absolute desperation. Tucci suggests that the name that the Greeks heard as “Aornos” was in the local language “aarana”, “a common name for any sheltered place.” If Aornos is Elam, a tale of exceptional military prowess becomes more like a story of the impact of war on civilian populations.
Incidentally, I’m glad to see that Tucci’s theory, even if it’s generally overlooked by historians of the ancient world, is well known where it matters. Malala describes gazing at Mt Elam from her bedroom window in Mingora, “a sacred mountain” to which the Swati people fled as Alexander approached “believing that they would be protected by their gods because it was so high.” I’m sure she’s right about this, as she is about so many things.
J. Abbott, “Gradus ad Aornon,” Journal of the Asiatic Society of Bengal 23 (1854), 309–63;
A. Burnes, Travels into Bokhara (1834);
H. H. Wilson, Ariana Antiqua (1841);
B. Macintyre, Josiah the Great (2011);
A. Stein, On Alexander’s Track to the Indus (1929);
M. Wood, In the footsteps of Alexander the Great (1998);
G. Tucci, “On Swat. The Dards and Connected Problems,” East and West 27 (1977), 9-103, at 52-5;
L. M. Olivieri, “Notes on the problematical sequence of Alexander’s itinerary in Swat: a geo-historical approach,” East and West 46 (1996), 45-78;
idem, “‘Frontier archaeology’: Sir Aurel Stein, Swat, and the Indian Aornos,” South Asian Studies 31 (2015), 58-70.