Sargon, Anitta, and the Hittite Kings against Purušḫanda

Torri, Giulia

doi:10.1524/aofo.2009.0005

Cited by 5 publications

(3 citation statements)

References 2 publications

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“…See Kapelus (2007) on the É (= parna) ḫ uḫ ḫ aš 'House of the Grandfathers (Ancestors)'. 39 On the rock monuments and other buildings associated with the care of the dead, see Singer (2009), Archi (2007, Kapelus (2007), van den Hout (2002), Groddek (2001), andTorri (1999). On the relief sculptures, see Singer (2009: 180, with earlier references) and Bonatz (2007: 119).…”

Section: The šArrena Ritualmentioning

confidence: 99%

From “Kingship in Heaven” to King Lists: Syro-Anatolian Courts and the History of the World

Bachvarova

2012

J Anc Near East Religions

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AbstractI examine the literary and conceptual background of a Hurro-Hittite ritual calling on divinized royal ancestors (dšarrena), characters from Hurro-Hittite song, members of the Sargonic dynasty, a variety of kings from far-off lands, and the “lord of Hatti” (KUB 27.38). I show that the ritual provides a unique glimpse of the complex Near Eastern tradition telling the history of the world from its beginning. The ritual also helps us to understand how historical memory informed ritual behaviors that legitimated the kingship of regional rulers, allowing them access to the distant past and connecting them to world events. Overall, thešarrenaritual suggests that the histories of the divine and human worlds were linked into a single master narrative by the middle of the second millennium BCE.

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Section: The šArrena Ritualmentioning

confidence: 99%

From “Kingship in Heaven” to King Lists: Syro-Anatolian Courts and the History of the World

Bachvarova

2012

J Anc Near East Religions

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“…Cavigneaux (2005), 597, and W. R. Mayer (2006), leave no much doubts that this work is indeed a parody where epic traditional expression are used (as it has been suggested). It is, however, not sure that this tradition concerning the Akkadian kings reached the Hittite through Kaneš (on this topic, see G. Torri (2009)). We have to accept that at least the Hittite recension of šar tamh āri KBo 22.6 (CTH 310,5) was transmitted to the Hittites by the Hurrians, if the reading Nawartah e for the name of the king of Purušhanda, suggested by A.…”

Section: The Kumarbi Cycle: Teaching and Entertainmentmentioning

confidence: 99%

“…Perhaps part of the documents written by the scribes belonging to the "House of the crafts", É.GIŠ.KIN.TI (identified with the building in the Sudareal, south-west to Temple 1), was deposited in the storerooms of this Temple. G Torri (2009). mentions, e.g., a copy of the treaty of Suppiluliyama II CTH 122, found in the Haus am Hang, written under the supervison of Meramuwa "chief of the House of the crafts", EN É.GIŠ.KIN.TI (another "chief of the House of the crafts" was Zuwa, KUB 13.9+ IV 11).…”

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confidence: 99%

Orality, Direct Speech and the Kumarbi Cycle

Archi¹

2009

Altorientalische Forschungen

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The so-called Kumarbi Cycle was not a closed system. To it belonged compositions of different periods and places. The Song of Kumarbi, and perhaps that of Ea and the Beast, were composed in Eastern Syria, under the influence of the Babylonian epic. All the other songs are later, and composed in Western Syria; the Song of KAL/LAMMA had its origin probably in Karkamiš. They had not educational purposes, in the sense that they were not used to train younger scribe. It is argued that they were recited in some religious occasions and fulfilled the common need of narrating and listening. The extensive use of direct speech in such songs responded to the requirements of an oral performance, but does not necessarily reflect techniques of oral composition. manuscripts kept in Hattusa, but rather radical re-workings (M. Giorgieri (2001) and M. Salvini (1988), 160-170 respectively). Transmission from the Hurrian to the Hittite versions can, therefore, have been achieved only orally. Therefore, the Hittite singers received these poems either directly from Hurrian singers, and then translated them into their own language or, more frequently, re-worked the available written versions whilst respecting the literary form (as indicated by various factors). In my opinion, the "oral dictated text hypothesis" formulated by Albert Lord for the Homeric poems (A. B. Lord (1960), 135-138) can largely serve as a model in clarifying the manner in which these Hurrian poems were received by the Hittites.That also the Hurrians did not necessarily stick to a written text when transmitting an epos, is indirectly shown by the Hittite versions of Gilgameš and Atra-hasīs. These Hittite versions do not use Akkadian recensions (even though these were available at Hattusa), but versions which the Hurrians extensively re-worked, also introducing well-known personal and geographical names in order to make them more familiar. If the Hurrian bards did not feel themselves obliged to follow the Babylonian version faithfully, this means that the passage to a Hurrian version did not occur within the context of a scribal school. A rule common to the scriptoria (at all times and in all places) was respect for the text to be reproduced, involving the fewest possible changes necessary to render the works comprehensible. As far as the Hittite versions of these two epics is concerned, it is unfortunately not possible to establish precisely how faithful these are to the Hurrian text since the Hurrian manuscripts are very poorly preserved. 1 We may deduce that, in considering the reception of texts of foreign origin, we must distinguish between: a) school texts aimed at developing competence in writing, such as the Sumerian-Akkadian vocabularies (which at Hattusa were provided with a Hittite translation); b) documents that were appreciated (and possibly also used) for the reasons for which they had been created, even though these were foreign to Hittite cultural tradition (astrological and birth omens, with Hittite translations; Sumero-Akkadian rituals)

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History and temporality in Bronze Age Anatolia: the King of Battle narrative in archaeological and historical tradition

Osborne

2018

World Archaeology

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Sargon, Anitta, and the Hittite Kings against Purušḫanda

Cited by 5 publications

References 2 publications

From “Kingship in Heaven” to King Lists: Syro-Anatolian Courts and the History of the World

From “Kingship in Heaven” to King Lists: Syro-Anatolian Courts and the History of the World

Orality, Direct Speech and the Kumarbi Cycle

History and temporality in Bronze Age Anatolia: the King of Battle narrative in archaeological and historical tradition

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