Müüt „Illujanka ja Tešub“ ja EZENpurulliyaš pidustused hetiidi religioosse ideoloogia ja kuningavõimu kontekstis. Mesopotaamia ja hatti mõjutused

Autorid

  • Vladimir Sazonov

Kokkuvõte

The Myth “Illujanka and Tešub” and ezenpurulliyaš Festivities in the Context of Hittite Religious Ideology and Kingship. Mesopotamian and Hatti Influences

The current article is focusing on some questions concerning the famous Hittite myth of Illuyanka. Hence, I will try to give not only a commented translation of this myth (I must remark that here is translated only one of two existant versions), but the main aim of the current paper is to carry out the comparative study of similar myths in Mesopotamia and Greek cultural space and to analyze the origin of this myth. This is a very important myth for the existence of the whole Hittite kingdom. The text was written relatively late – in ca 13th century BCE (we have only cuneiform copies from this time, but the myth itself is much older), being closely related to the Hittite royal power, state ideology and Hittite official cults. Probably the myth is older than the Hittite kingdom and both the story and the ritual originate from the old pre-Hittite time from Hattic people. There are some facts to support the theory that originally a large number of phenomena of this myth are not of Hittite but of pure Hattic origin. In this typical Indo-European theme of slaying a serpent or a dragon (Illuyanka) by a godly hero (storm god Tešub) some remarkable parallels occur with other Indo-European serpent-slaying myths – Greek, Indian, etc. However, not only Hattic (non-Indo-European) and Hittite (Indo-European) influences are attested in this case, but also Mesopotamian. The ancient traditions of writing – cuneiform, a large number of religious phenomena, the state administration, the rulership and the development of the royal ideology as well as the structures of the power of Hittites were established under strong Mesopotamian (Hurrian, Assyrian, Babylonian) influence. From Hurrians was borrowed almost the whole Hittite pantheon of deities and an extremely large number of mythological texts.

Not only the Hittite kingship, but also ideology and religion were formed under all these mentioned influences. Hittites’ New Year festival, called purulli-festival, took place in spring, and had similarities with the Babylonian New Year Akitu-festival, which was celebrated in spring as well, being very important not only to the existence of kingship, but also to the whole world order. In the similar way as in Babylonia and in Assyria the monstrous demonlike evil creatures such as Tiamat or Anzu, in Hittite kingdom the serpent Illuyanka was the personification of winter and evil. In Mesopotamia there was a divine hero (god Ninurta or Marduk or Aššur) who was the personification of “fertility” and “spring”, representing the “positive things” and fighting against an evil monstrous demon (Tiamat, Anzu, etc.). The similar positive divine hero existed also in the Hittite kingdom – the storm god Tešub, and he fought against evil serpent Illuyanka.

Thus there can be observed several similar features in the Babylonian creation epic “Enuma Eliš” or “Anzu-Epic”, and the Greek (Zeus and Typhon, etc.) and Ancient Indian myths (e.g. the story about the fight between Indra and Vritra).

Allalaadimised

Download data is not yet available.

Viited

Akurgal, Ekrem. 2001. The Hattian and Hittite Civilizations. Ankara: Ministry of Culture. http://books.google.com/books?id=IZ1tAAAAMAAJ.

Annus, Amar, ed. 2001. The Standard Babylonian Epic of Anzu: Introduction, Cuneiform Text, Transliteration, Score, Glossary, Indices and Sign List. State Archives of Assyria Cuneiform Texts 3. Helsinki: Neo-Assyrian Text Corpus Project.

Annus, Amar. 2002. The God Ninurta in the Mythology and Royal Ideology of Ancient Mesopotamia. State Archives of Assyria Studies 14. Helsinki: Neo-Assyrian Text Corpus Project.

Annus, Amar, trans. 2003. Enûma Eliš: Babüloonia Loomiseepos. Tallinn: Kirjastuskeskus.

Annus, Amar, ed. 2005. Muinasaja kirjanduse antoloogia. Varraku Väikeste Kirjandusantoloogiate Sari 1. Tallinn: Varrak.

Annus, Amar, trans. 2010. Gilgameši Eepos. Bibliotheca Antiqua / Tallinna Ülikool. Tallinn: Tallinna Ülikooli Kirjastus.

Beckham, Gary. 1997. ‘The Storm-God and The Serpent (Illuyanka)’. In The Context of Scripture: Canonical Compositions from the Biblical World. Vol. 1. Leiden: Brill.

Beckman, G. 1982. ‘The Anatolian Myth of Illuyanka’. Journal of the Ancient Near Eastern Society 14 (1). https://janes.scholasticahq.com/article/2304.

Beckman, Gary M. 1986. ‘Inheritance and Royal Succession among the Hittites’. In Kaniššuwar: A Tribute to Hans G. Güterbock. Assyriological Studies 23. Chicago: Oriental Institute of the University of Chicago.

Cornelius, Friedrich. 1973. Geschichte Der Hethiter. Darmstadt: Wissenschaftliche Buchgesellschaft.

Emelianov, Vladimir. 2003. Ритуал в Древней Месопотамии. Peterburg: «Азбука-классика»; «Петербургское востоковедение». https://www.academia.edu/5267899/%D0%A0%D0%B8%D1%82%D1%83%D0%B0%D0%BB_%D0%B2_%D0%B4%D1%80%D0%B5%D0%B2%D0%BD%D0%B5%D0%B9_%D0%9C%D0%B5%D1%81%D0%BE%D0%BF%D0%BE%D1%82%D0%B0%D0%BC%D0%B8%D0%B8.

Emelianov, Vladimir. 2009. Шумерский Календарный Ритуал (Категория ME и Весенние Праздники). Санкт-Петербург: Петербургское востоковедение, Orientalia.

Friedrich, Johannes. 1952. Hethitisches Wörterbuch. Heidelberg: Winter.

Friedrich, Johannes. 1967. Hethitisches Elementarbuch. Vol. 2. Heidelberg: Winter.

Goetze, Albrecht. 1957. Kulturgeschichte Des Alten Orients. München: C.H. Beck.

Goetze, Albrecht. 1969. ‘The Myth of Illuayankas’. In Ancient Near Eastern Texts Relating to the Old Testament. Princeton: Princeton University Press. https://muse.jhu.edu/book/45831/.

Gonnet, Hatice. 1987. ‘Institution d’un Culte Chez Les Hittites’. Antolica, no. 14: 361–80.

Güterbock, Hans G. 1961. ‘Hittite Mythology’. In Mythologies of the Ancient World, 139–79. New York: Doubleday.

Haas, Volkert. 1988. ‘Betrachtungen Zur Rekonstruktion Des Hethitischen Frühjahrsfestes (EZEN Purulliyaš)’. Zeitschrift Für Assyriologie Und Vorderasiatische Archäologie 78 (2): 284–98.

Haas, Volkert. Nahe Und Mittlere Osten. Leiden: E.J. Brill.

Haas, Volkert. 2006. Die Hethitische Literatur: Texte, Stilistik, Motive. Berlin; New York: W. De Gruyter.

Hoffner, Harry A. 1998. Hittite Myths. Society of Biblical Literature Writings from the Ancient World Series 2. Atlanta: Scholars Press.

Hoffner Jr., Harry A. 2007. ‘A Brief Commentary on the Hittite Illuyanka Myth (CTH 321)’. In Studies Presented to Robert D. Biggs, June 4, 2004, From the Workshop of the Chicago Assyrian Dictionary, 2:122. Chicago: Oriental Institute of the University of Chicago.

Holloway, Steven W. 2002. ‘Aššur Is King! Aššur Is King! Religion in the Exercise of Power in the Neo-Assyrian Empire’. In Culture and History of the Ancient Near East. Vol. 10. Leiden; Boston: Brill.

‘Iddin-Dagan A’. n.d. The Electronic Text Corpus of Sumerian Literature. Catalogue of All Available Compositions and Translations by Number. Translation c.2.5.3.1. http://etcsl.orinst.ox.ac.uk/.

Katz, Joshua T. 1998. ‘How to Be a Dragon in Indo-European: Hittite Illuyankaš and Its Linguistic and Cultural Congerens in Latin, Greek, and Germanic’. In Mir Curad: Studies in Honor of Calvert Watkins, 317–34. Innsbruck: Institut für Sprachwissenschaft der Universität Innsbrucker.

Klengel, Evelyn, and Horst Klengel. 1970. Die Hethiter Und Ihre Nachbarn. Leipzig: Koehler & Amelang.

Lambert, Wilfred George, ed. 1974. Enuma Eliš: The Babylonian Epic of Creation: The Cuneiform Text. Oxford: Blackwell.

Macqueen, J. G. 1959. ‘Hattian Mythology and Hittite Monarchy’. Anatolian Studies 9: 171–88. https://doi.org/10.2307/3642338.

Oottinger, Norbert. 2010. ‘Nochmal Hethitisch Illuyanka Und Lateinisch Anguis „Schlange“’. In Investigationes Anatolicae: Gedenkschrift Für Erich Neu, 189–95. Studien Zu Den Bogazköy-Texten 52. Wiesbaden: Harrassowitz.

Plutarchos, trans. n.d. De Defectu Oraculorum.

Pongratz-Leisten, Beate. 1994. Ina Sulmi Irub: Die Kulttopographische Und Ideologische Programmatik Der Akitu-Prozession in Babylonien Und Assyrien Im I. Jahrtausend v. Chr. Baghdader Forschungen 16. Mainz am Rhein: P. von Zabern.

Puhvel, Jaan. 1984. Hittite Etymological Dictionary. Vol. 2. Berlin: Mouton.

Puhvel, Jaan. 1996. ‘Teraspitser’. Vikerkaar, no. 8–9: 203–5.

Puhvel, Jaan, trans. 2005. ‘Taevane Võimuvõitlus’. In Muinasaja Kirjanduse Antoloogia, 224–36. Varraku Väikeste Kirjandusantoloogiate Sari 1. Tallinn: Varrak.

Sazonov, Vladimir. 2008. ‘Lohetapmise Motiiv Anatoolias II Eelkristlikul Aastatuhandel’. Horisont, no. 5: 38–41.

Trabazo, J. V. 2002. Textos Religiosos Hititas: Mitos, Plegares y Rituales. Biblioteca de Ciencias Bíblicas y Orientales 6. Madrid: Trotta.

Ünal, Ahmet. 1994. ‘Hethitische Mythen Und Epen’. In Mythen Und Epen, 3.4:802–65. Texte Aus Der Umwelt Des Alten Testaments. Gütersloh: Gütersloher Verlagshaus.

Ünal, Ahmet. 1999. The Hittites and Anatolian Civilizations. Istanbul: İletişim Sanatları.

Ардзиндба, Владислав Г. 1977. ‘Заметки к Текстам Хеттских Ритуалов’. In Вестник Древней Истории, 3:132.

Гарни, О. Р. 2002. Хетты Разрушители Вавилона. Moskva: «Центрполиграф».

Свеницкая, И. С., В. Д. Неронова, and И. М. Дьяконов. 1989. История Древнего Мира, Ранняя Древность. Москва: Главная редакция восточной литературы.

Хинц, B. 1977. Государство Элам. Москва: Наука.

##submission.downloads##

Avaldatud

2011-01-01

Väljaanne

Rubriik

Artiklid / Articles