Time at Emar: The Cultic Calendar and the Rituals from the Diviner's ArchiveEisenbrauns, 2000 - 352 من الصفحات The recent large-scale watershed projects in northern Syria, where the ancient city of Emar was located, have brought this area to light, thanks to salvage operation excavations before the area was submerged. Excavations at Meskeneh-Qadimeh on the great bend of the Euphrates River revealed this large town, which had been built in the late 14th century and then destroyed violently at the beginning of the 12th, at the end of the Bronze Age. In the town of Emar, ritual tablets were discovered in a temple that are demonstrated to have been recorded by the supervisor of the local cult, who was called the "diviner." This religious leader also operated a significant writing center, which focused on both administering local ritual and fostering competence in Mesopotamian lore. An archaic local calendar can be distinguished from other calendars in use at Emar, both foreign and local. A second, overlapping calendar emanated from the palace and represented a rising political force in some tension with rooted local institutions. The archaic local calendar can be partially reconstructed from one ritual text that outlines the rites performed during a period of six months. The main public rite of Emar's religious calendar was the zukru festival. This event was celebrated in a simplified annual ritual and in a more elaborate version of the ritual for seven days during every seventh year, probably serving as a pledge of loyalty to the chief god, Dagan. The Emar ritual calendar was native, in spite of various levels of outside influence, and thus offers important evidence for ancient Syrian culture. These texts are thus important for ancient Near Eastern cultic and ritual studies. Fleming's comprehensive study lays the basic groundwork for all future study of the ritual and makes a major contribution to the study of ancient Syria. |
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... Feast 68 The Main Event: At the Stones outside the City Walls 76 The Feast for All Emar: The People, the Gods, and the Sassabeyanatu Spirits 78 xi xii xiv 13 48 1 The Anointing of the Stones 82 The Procession of Dagan vii Contents.
... feast progressed to a 74. This separation is perhaps assumed by the title of Masruhe mentioned earlier, “the diviner of the king and of the city” (ASJ 12, no. 7:28–37). 75. Emar 369:19, 47–48; 1 ta.àm nindanap-ta-nu 1 ta.àm hi-zi-bu ...
... feast site suggest the existence of a shrine for the gods collectively, and this solu- tion would explain various details in the archive regarding supervision of local cultic affairs. One text actually records the explicitly plural form ...
... feasts—in short, he had a role only somewhat more active than the king's.118 The diviner is not shown in direct interplay with the gods, unlike the NIN.DINGIR and masaartu priestesses and the singers. As ob- served repeatedly, he did ...
... feast with a brief discussion of tables set for the gods as part of the consecration ceremony ( qaddusu , 369:22–28, especially line 26). Like the other festi- vals, the zukru sets aside a final section for administrative matters, but ...