Document Type : Research Article

Author

Assistance professor of Theology and Religious Studies, Shahid Beheshti University, Tehran, Iran

Abstract

The Nabatean illustrations showcase a rich trove of the time-honored leitmotifs of its neighbors and the autochthonous mentalities. The tradition was grown, expanded, and echoed down the ages, with some motifs appropriated, mutatis mutandis, in neighboring regions, especially in its southern neighbor – Central Arabia. The main questions this study attempts to answer are: What are the myriad mentalities of the Nabataean illustrations, not least their sociocultural signification? And how and to what extent these mentalities informed the pictorial mentalities of Arabs residing in Central Arabia? Adopting a sociocultural and anthropological approach and examining the various pieces of evidence (notably the material finds reported by anthropologists), the social signification and function of images in the daily lives of the people, such as the all-pervasive influence of images and the temporary interdiction against the depiction of humans on tombstones, are investigated. The Nabatean mentalities are shown to have permeated Arabian society via a variety of cultural conduits like commercial exchanges and, more conspicuously, through the importing of figurines of goddesses like ʿUzza/Isis, which culminated in major cultural resemblances between the Nabatean and Arabian cultures.

Keywords

Main Subjects

Extended Abstract

The Socio-cultural Significance of Nabatean Visual Arts and its Possible Influence on Central Arabian Visual Mentalities

The Nabatean culture is often described as an intermediary or blend of various cultural influences. This is particularly evident in their visual arts tradition, which can be seen in the different types of portraits, statues, and rock reliefs found throughout their territory. The Nabateans integrated elements from Greek, Roman, Parthian, and other surrounding cultures, resulting in a unique and influential cultural mix that left traces in neighboring regions for many centuries.

The Nabatean illustrations showcase a rich trove of the time-honored leitmotifs of its neighbors and the autochthonous mentalities. The tradition was grown, expanded, and echoed down the ages, and some motifs are assumed to have been appropriated, mutatis mutandis, in neighboring regions, especially in its southern neighbor – Central Arabia. The main questions this study attempts to answer are: What are the myriad mentalities of the Nabataean illustrations, not least their sociocultural signification? And how and to what extent these mentalities informed the pictorial mentalities of Arabs residing in the Central Arab Peninsula? Adopting a sociocultural and anthropological approach and examining the various pieces of evidence (notably the material finds reported by anthropologists), the social signification and function of images in the daily lives of the people, such as the all-pervasive influence of images and the temporary interdiction against the depiction of humans on tombstones, are investigated. The study shows that there is a possibility that Nabatean mentalities permeated Arabian society via a variety of cultural conduits like commercial exchanges and, more conspicuously, through the importing of figurines of goddesses like ʿUzza/Isis, which culminated in major cultural resemblances between the Nabatean and Arabian cultures. Although the study showcases cultural similarities in this aspect, the lack of material evidence about Central Arabia renders the verification of the hypothesis difficult to gauge.

Nabatean art primarily consisted of visual arts traditions that were both linked to their belief systems and used in practical ways in daily life. For example, they used images for herbal medicine, to repel pests, and in the architecture and visual design of buildings. These practices were considered part of their belief system. Some of these practices were also believed to have magical power, influencing abstract matters like fate, death, life, and chance, as well as more practical aspects of daily life such as healing special maladies, pest control, and making the soil fertile. The Nabatean mentalities surrounding images and figurines were not merely decorative or symbolic but served practical purposes. It is through these beliefs and social coexistence that it became possible for the residents of the neighboring regions to live peacefully for centuries to come. Tracing the socio-cultural signification of these images, one may see tinges of influence on the belief systems and conventional life practiced in Central Arabia.

Keywords: Nabatean arts, Nabatean illustrations, Central Arabian illustrations, Early Islamic art

Ibn Aʿtham al-Kūfī al-Kindī, Abū Muḥammad Aḥmad, Al Futuh, (1411), ed. Ali Shiri, Beirut: (Dar al Azwa)
Ibn Rajab, Abd Al-Rahman ibn Ahmad (2004), Al-Istikhraj fi Ahkam al-Kharaj, Beirut: Beyt al- Afkar Al Dawliyyah.
  Ibn Zanjooyah, Muhammad ibn Mukhallad,( 2007), Al Amwal, Beirut :Markaz al-Malik Fayṣal lil-Buḥūth wa-al-Dirāsāt al-Islāmīyah
 Ibn Qayyim al-Jawziyya Shams al-Dīn Abū ʿAbd Allāh Muḥammad, (2007), Zad al-Ma'ad Fi Hadyi Khair Al 'Ibaad , Cairo: Dar al Afaq.
Ibn Kathīr, Abū al-Fiḍā’ ‘Imād ad-Dīn Ismā‘īl,( 1978), Al-Bidāya wan Nihāya . ed. Khalil Shahhada, Beirut: Dar Al Fikr.
 Ibn al-Kalbi, Hisham, Kitab al-Asnam, translated by Yusof Fazayi, Tehran: Zohreh pub.
Ibn Waḥshiyya,( 1993-1998), Kitāb al-Filāḥa al-Nabaṭiyya, ed. Tawfiq Fahd, Damascus.
Azraki, Muhammad ibn Abd Allah, Akhbar i Makkah, Beirut: Dar Al Andulus.
al-Balādhurī, Aḥmad ibn Yaḥyā ibn Jābir, (1996), Jumal min Ansab I Al-Ashraf, Beirut: Dar al Fikr.
Beihaqi, Ahmad ibn Husayn, (1985), Dalail Al Nubuwwah, Ed. Amin Qaleji, Beirut, Dar al Kutub al Ilmiyyah.
Diyar Bakri, Husayn in Muhammad, Tarikh al Khamis, Beirut: Dar Sadir.
Adh-Dhahabī , Shams ad-Dīn, ( 1409-1413), Tarikh al Islam, Beirut: Dar Al Kitab Al Arabi.
Tusi, Muhammad ibn Mahmud, Ajayib Al Makhluqat, Nd.
Alim Zadeh, Hadi, “Arabesque”, encyclopedia Islamica.
 Kātib al-Iṣfahānī, ‘Imād al-Dīn Muḥammad ibn Muḥammad, (1375) Kharīdat al-qaṣr wa-jarīdat al‘aṣr, Bakdad: Al majma al Ilmiyy ul Iraqi. 
Al fassi, Hatoon Ajwad, (18-20 July 1996 (1997)), “The Taymanite Tombs of Mada’in Salih (Hegra)”, Proceedings of the Seminar for Arabian Studies, vol.27, London, pp. 49-57.
Alpass, Peter, (2010), “The Basileion of Isis and the religious art of Nabatean Petra, Syria”, Institute Francais du Proche-Orient, T.87, pp 93-113.
Alzoubi, Mahdi, (2016), “The Nabatean Timing System”, Acta Orientalia Academiae Scientiarum Hungarica, vol.69, no.3, pp.301-309.
Alzoubi, M., Qudrah, H., (2015), “Nabataean practices for tombs protection”, Mediterranean Archaeology and Archaeometry, vol.15, no.3, pp.1-7.
Anati, Emmanuel, (Mar. 1999), “The Rock Art of the Negev Desert”, Near Eastern Archeology, vol.62, no.1, pp 22-34.
Barkay, Rachel, (2019), Coinage of the Nabateans, in Qedem, Institute of Archeology, Hebrew University of Jerusalem, vol.58, pp. 1-150.
Crone, Patricia, and Michael Cook, (1977), Hagarism: The Making of the Islamic World, Cambridge: Cambridge University Press.
Dan Gibson, (2017), the film Islam: The Untold Story, The Sacred City: Discovering the Real of Islam, Glasshouse Media.
Durand, C., & Gerber, Y. (2014). “The pottery production from Hegra/Madāʾin Sālih (Saudi Arabia) during the Nabataean period. Preliminary results, 2008-2011”. Proceedings of the Seminar for Arabian Studies, 44, 153–167. http://www.jstor.org/stable/43782908
El- Khouri, L., (2002), The Nabatean Terracotta Figurines, (BARS), 1034, Oxford.
Hameen-Anttila, Jaakko, (2006), “Ibn Wahshiyya and the Nabatean Agriculture”, in The Last Pagans of Iraq, pp. 3-84
Hammond, D.J., (2003), “The temple of the Winged Lions”, in Markoe, pp. 223-229.
Healey, J.F., (1998), The Religion of the Nabataeans: (Religions in the Graeco-Roman world), Brill.
Holland, Tom, (2012), In the Shadow of the Sword: The Birth of Islam and the Rise of the Global Arab Empire, New York: Doubleday.
McKenzie, S., Gibson and A.T. Reyes, (2002), “Reconstruction of the Nabataean Temple at Kirb -et-Tannur”, PEQ, 134, pp.44-83.
Mettinger, T.N. (2004). The absence of images: the problem of the aniconic cult at Gades and its religio-historical background.
Negev, Avraham, (1991), Personal Names in the Nabatean Realm, Qedem, Institute of archeology, Hebrew University of Jerusalem.
NEGEV, A. (1971), “The Nabatean Necropolis of Mampsis (Kurnub)”, Israel Exploration Journal, 21(2/3), 110–129. http://www.jstor.org/stable/27925268
Patrich, J, (2001), “Nabatean Art between East and West…, p. 88
Patrich, Joseph, (1990), The Formation of Nabatean Art: Prohibition of Graven Image among the Nabateans, Jerusalem, Hebrew University.
Powell, Eric, A., (July/August 2010), “Petra’s sister City”, Archeology, vol.63, no.4, pp 20-26.
Qur’anic Geography, (2011), (Surrey, BC: Independent Scholars Press. 
Schmid, S.G., (1997), “Nabataean Fine Ware Pottery and the Destructions of Petra in the late first and early second century AD.” SHAJ, vi, 413-420.
Sivan, Renee, (1977), “Notes on some Nabatean Pottery Vessels”, Israel Exploration Journal, vol.27, no. 2/3. Pp. 138-144
The Geography of Strabo, (2014), trans. H.C. Hamilton, W. Falconer, Gutenberg Project.
The Historical Library of Diodorus the Sicilian in fifteen books, London, 1814.
Wansbrough, John, (1977), Quranic Studies: Sources and Methods of Scriptural Interpretation, Oxford: Oxford University Press.
Wenning, R. (2001), The Betyls of Petra. Bulletin of the American Schools of Oriental Research, 324, 79–95. https://doi.org/10.2307/1357633