This article needs additional citations for verification .(July 2011) |
Part of a series on |
Ancient Near East mythology |
---|
The religions of the ancient Near East were mostly polytheistic, with some examples of monolatry (for example, Yahwism and Atenism). Some scholars believe that the similarities between these religions indicate that the religions are related, a belief known as patternism. [1]
Many religions of the ancient near East and their offshoots can be traced to Proto-Semitic religion. Other religions in the ancient Near East include the ancient Egyptian religion, the Luwian and Hittite religions of Asia Minor and the Sumerian religion of ancient Mesopotamia. Offshoots of Proto-Semitic religion include Canaanite religion and Arabian religion. Judaism is a development of Canaanite religion, both Indo-European and Semitic religions influenced the ancient Greek religion, and Zoroastrianism was a product of ancient Indo-Iranian religion primarily the ancient Iranian religion. In turn these religious traditions strongly influenced the later monotheistic religions of Christianity, Mandaeism, Gnosticism, Islam, and Manicheanism, which inherited their monotheism from Judaism and Zoroastrianism.
The history of the ancient Near East spans more than two millennia, from the Bronze Age to the Early Iron Age, in the region now known as the Middle East, centered on the Fertile Crescent. There was much cultural contact, so that it is justified to summarize the whole region under a single term, but that does not mean, of course, that each historical period and each region should not be looked at individually for a detailed description. This article will attempt to outline the common traits of ancient Near Eastern religions, and refer to sub-articles for in-depth descriptions.
Deities of the ancient Near East |
---|
Religions of the ancient Near East |
The ancient Near East includes the following subregions:
The earliest sources, from c. 2500 BC, allow glimpses of Sumerian religion and ancient Egyptian religion.
Early Hittite religion bore traits descended from Proto-Indo-European religion, but the later Hittite religions became more and more assimilated to Mesopotamian religion. Persian Zoroastrianism, an ancient Iranian religion, and the Indian Vedic religion share common Indo-Aryan roots.
Ancient Greek religion and the following the Etruscan religion and the Religion in ancient Rome was strongly influenced by ancient Near Eastern religion, but is usually not included in the term. The Greco-Roman mysteries of the Hellenistic period were again consciously connected with ancient Egyptian religion.
The origins of the Roman Mithraism, however, are not resolved. There are theories of an origin in the Indian Vedic religion, [2] the Zoroastrianism and the Greco-Roman Religion like Orion. [3]
There are broad practices that these religions often hold in common:
Typically, ancient Near Eastern religions were centered on theocracies, with a dominating regional cult of the god of a city-state. There were also super-regional mythemes and deities, such as the God Tammuz and the descent to the underworld.
Part of a series on |
Ancient Mesopotamian religion |
---|
Identification of the gods and goddesses with heavenly bodies—planets, stars, the sun and the moon—and to assigning the seats of all the deities in the Heavens is found in Assyro-Babylonian religion.
The personification of the two great luminaries—the sun and the moon—was the first step in the unfolding of this system, and this was followed by placing the other deities where Shamash and Sin had their seats. This process, which reached its culmination in the post-Hammurabic period, led to identifying the planet Venus with Ishtar, Jupiter with Marduk, Mars with Nergal, Mercury with Nabu, and Saturn with Ninurta.
The system represents a harmonious combination of two factors, one of popular origin, the other the outcome of speculation in the schools attached to the temples of Babylonia. The popular factor is the belief in the influence exerted by the movements of the heavenly bodies on occurrences on earth—a belief naturally suggested by the dependence of life, vegetation and guidance upon the two great luminaries. Starting with this belief the Priests and Priestesses built up the theory of the close correspondence between occurrences on earth and phenomena in the Heavens. The Heavens presenting a constant change even to the superficial observer, the conclusion was drawn of a connection between the changes and the ever-changing movement in the fate of individuals and of nature as well as in the appearance of nature.
To read the signs of the heavens was therefore to understand the meaning of occurrences on Earth, and with this accomplished, it was also possible to foretell what events were portended by the position and relationship to one another of the sun, the moon, the planets and certain stars. Myths that symbolized changes in season or occurrences in nature were projected on the heavens, which were mapped out to correspond to the divisions of the earth.
All the gods, demons and spirits had their places assigned to them in the heavens, and facts, including such as fell within the domain of political history, were interpreted in terms of astral theology. So completely did this system in the course of time sway men's minds that the cults and sects, from being an expression of animistic beliefs, took on the color derived from the "astral" interpretation of occurrences and doctrines. It left its trace in incantations, omens and hymns and gave birth to astronomy, which was assiduously cultivated because a knowledge of the heavens was the very foundation of the system of belief unfolded by the priests of Babylonia and Assyria.
As an illustration of the manner in which the doctrines of the religion were made to conform to the all-pervading astral theory, it will be sufficient to refer to the modification undergone in this process of the view developed in a very early period which apportioned the control of the universe among the three gods Anu, Enlil and Ea. Disassociating these Gods from all local connections, Anu became the power presiding over the Heavens, to Enlil was assigned the earth and the atmosphere immediately above it, while Ea ruled over the deep. With the transfer of all the Gods to the heavens, and under the influence of the doctrine of the correspondence between the heavens and the earth, Anu, Enlil and Ea became the three "ways" (as they are called) on the heavens.
The "ways" appear in this instance to have been the designation of the ecliptic circle, which was divided into three sections or zones—a northern, a middle and a southern zone, Anu being assigned to the first, Enlil to the second, and Ea to the third zone. The astral theology of the Babylonian-Assyrian religion, while thus bearing the ear-marks of a system devised by the priests, succeeded in assimilating the beliefs which represented the earlier attempts to systematize the more popular aspects of the religion, and in this way a unification of diverse elements was secured that led to interpreting the contents and the form of the religion in terms of the astral-theological system.[ clarification needed ]
On the ethical sides, the religion of Babylonia more particularly, and to a less extent that of Assyria, advances to noticeable conceptions of the qualities associated with the Gods and Goddesses and of the duties imposed on man. Shamash, the Sun-God, was invested with justice as his chief trait, Marduk is portrayed as full of mercy and kindness, and Ea is in general the protector of mankind, a father who takes them under his protection. The Gods, to be sure, are easily aroused to anger, and in some of them the dire aspects predominated, but the view becomes more and more pronounced that there is some cause always for the divine wrath. Though, in accounting for the anger of the Gods, no sharp distinction is made between moral offences and a ritualistic oversight or neglect, yet the stress laid in the hymns and prayers, as well as in the elaborate atonement ritual prescribed in order to appease the anger of the Gods, on the need of being clean and pure in the sight of the higher powers, the inculcation of a proper aspect of humility, and above all the need of confessing one's guilt and sins without any reserve—all this bears testimony to the strength which the ethical factor acquired in the domain of the Religion.
This factor appears to less advantage in the unfolding of the views concerning life after death. Throughout all periods of Babylonian-Assyrian history, the conception prevailed of a large dark cavern below the earth, not far from the Apsu—the fresh water abyss encircling and flowing underneath the earth—in which all the dead were gathered and where they led a miserable existence of inactivity, amid gloom and dust. Occasionally a favoured individual was permitted to escape from this general fate and placed in a pleasant island. It would appear also that the rulers were always singled out for divine grace, and in the earlier periods of the history, owing to the prevailing view that the rulers stood nearer to the Gods than other mortals, the kings were deified after death, and in some instances divine honours were paid to them even during their lifetime.
Ancient Near Eastern religion knew an elaborate system of benevolent, neutral and malevolent demons (which more resembled Greek daemons than the Christian concept of evil demons), and much of medicine consisted of exorcisms, e.g. of Lamashtu, the demoness responsible for complications at childbirth and infant deaths.
In Assyrian and Babylonian mythology the seven evil demons were known as Shedu or Lamassu , meaning "storm-demon". They were represented in winged bull form, derived from the colossal bulls used as protective genii of royal palaces, the name "Shed" assumed also the meaning of a propitious genius in Babylonian magical literature. [4]
The deities worshipped in Canaanite religion during the Late Bronze Age notably included El Elyon and his sons, the Elohim, the goddess Anat and Hadad, the storm god and heroic slayer of Yam. The composition of the Hebrew Bible began centuries after the Bronze Age collapse, but many of these names are still reflected in Biblical Hebrew, including Elohim and the title Ba'al, originally a title of Hadad, as the rival or nemesis of Yahweh.
Ancient Iranian lands had a diversity of spiritual beliefs, and the religions included Zoroastrianism, Mazdakism, Manichaeism, Yazdanism, Mandeanism, and others. Ancient Mitanni was centered in modern-day Kurdistan, and from excavations it was discovered to have a history of Zoroastrian practices.
The dominant religious rituals and beliefs of ancient Egypt merged and developed over time. As an example, during the New Kingdom, the gods Ra and Amun were syncretized into a single god, Amun-Ra. [5] Such syncretism should be distinguished from mere groupings, also referred to as "families" such as Amun, Mut, and Khonsu. Over time, gods took part in multiple syncretic relationships, for instance, the combination of Ra and Horus into Ra-Herakty. Similarly, Ptah, Seker, and Osiris became Ptah-Seker-Osiris.
Heavily influenced by Mesopotamian mythology, the religion of the Hittites and Luwians retains noticeable Indo-European elements, for example Tarhunt the God of thunder, and his conflict with the Serpent-God Illuyanka.
Tarhunt has a son, Telepinu and a daughter, Inara. Inara is involved with the Puruli spring festival. She is a protective Goddess (dLAMMA). Išḫara is a Goddess of the oath.
Enlil, later known as Elil and Ellil, is an ancient Mesopotamian god associated with wind, air, earth, and storms. He is first attested as the chief deity of the Sumerian pantheon, but he was later worshipped by the Akkadians, Babylonians, Assyrians, and Hurrians. Enlil's primary center of worship was the Ekur temple in the city of Nippur, which was believed to have been built by Enlil himself and was regarded as the "mooring-rope" of heaven and earth. He is also sometimes referred to in Sumerian texts as Nunamnir. According to one Sumerian hymn, Enlil himself was so holy that not even the other gods could look upon him. Enlil rose to prominence during the twenty-fourth century BC with the rise of Nippur. His cult fell into decline after Nippur was sacked by the Elamites in 1230 BC and he was eventually supplanted as the chief god of the Mesopotamian pantheon by the Babylonian national god Marduk.
Enki is the Sumerian god of water, knowledge (gestú), crafts (gašam), and creation (nudimmud), and one of the Anunnaki. He was later known as Ea or Ae in Akkadian (Assyrian-Babylonian) religion, and is identified by some scholars with Ia in Canaanite religion. The name was rendered Aos in Greek sources.
Babylonia was an ancient Akkadian-speaking state and cultural area based in the city of Babylon in central-southern Mesopotamia. It emerged as an Akkadian populated but Amorite-ruled state c. 1894 BC. During the reign of Hammurabi and afterwards, Babylonia was retrospectively called "the country of Akkad", a deliberate archaism in reference to the previous glory of the Akkadian Empire. It was often involved in rivalry with the older ethno-linguistically related state of Assyria in the north of Mesopotamia and Elam to the east in Ancient Iran. Babylonia briefly became the major power in the region after Hammurabi created a short-lived empire, succeeding the earlier Akkadian Empire, Third Dynasty of Ur, and Old Assyrian Empire. The Babylonian Empire rapidly fell apart after the death of Hammurabi and reverted to a small kingdom centered around the city of Babylon.
Mesopotamian religion refers to the religious beliefs and practices of the civilizations of ancient Mesopotamia, particularly Sumer, Akkad, Assyria and Babylonia between circa 6000 BC and 400 AD. The religious development of Mesopotamia and Mesopotamian culture in general, especially in the south, were not particularly influenced by the movements of the various peoples into and throughout the area. Rather, Mesopotamian religion was a consistent and coherent tradition, which adapted to the internal needs of its adherents over millennia of development.
Shamash, also known as Utu was the ancient Mesopotamian sun god. He was believed to see everything that happened in the world every day, and was therefore responsible for justice and protection of travelers. As a divine judge, he could be associated with the underworld. Additionally, he could serve as the god of divination, typically alongside the weather god Adad. While he was universally regarded as one of the primary gods, he was particularly venerated in Sippar and Larsa. The moon god Nanna (Sin) and his wife Ningal were regarded as his parents, while his twin sister was Inanna (Ishtar). Occasionally other goddesses, such as Manzat and Pinikir, could be regarded as his sisters too. The dawn goddess Aya (Sherida) was his wife, and multiple texts describe their daily reunions taking place on a mountain where the sun was believed to set. Among their children were Kittum, the personification of truth, dream deities such as Mamu, as well as the god Ishum. Utu's name could be used to write the names of many foreign solar deities logographically. The connection between him and the Hurrian solar god Shimige is particularly well attested, and the latter could be associated with Aya as well.
Hadad, Haddad, Adad, or Iškur (Sumerian) was the storm and rain god in the Canaanite and ancient Mesopotamian religions. He was attested in Ebla as "Hadda" in c. 2500 BCE. From the Levant, Hadad was introduced to Mesopotamia by the Amorites, where he became known as the Akkadian (Assyrian-Babylonian) god Adad. Adad and Iškur are usually written with the logogram 𒀭𒅎dIM—the same symbol used for the Hurrian god Teshub. Hadad was also called Rimon/Rimmon, Pidar, Rapiu, Baal-Zephon, or often simply Baʿal (Lord), but this title was also used for other gods. The bull was the symbolic animal of Hadad. He appeared bearded, often holding a club and thunderbolt and wearing a bull-horned headdress. Hadad was equated with the Greek god Zeus, the Roman god Jupiter, as well as the Babylonian Bel.
In Mesopotamian religion, Tiamat is the primordial sea, mating with Abzû (Apsu), the groundwater, to produce the gods in the Babylonian epic Enûma Elish, which translates as "when on high." She is referred to as a woman, and has—at various points in the epic—a number of anthropomorphic features and theriomorphic features.
In Akkadian mythology the Rabisu, or possibly Rabasa, are vampiric spirits, daimons, or demons. The Rabisu are associated in mythology with the Curse of Akkad. A consistent translation of "Rabisu" is “Lingerers”. The Rabisu, whether intending malicious actions or not, linger around those who have been found wayward or to be rewarded by the deity Enlil.
The Anunnaki are a group of deities of the ancient Sumerians, Akkadians, Assyrians and Babylonians. In the earliest Sumerian writings about them, which come from the Post-Akkadian period, the Anunnaki are deities in the pantheon, descendants of An and Ki, and their primary function was to decree the fates of humanity.
Ancient Semitic religion encompasses the polytheistic religions of the Semitic peoples from the ancient Near East and Northeast Africa. Since the term Semitic represents a rough category when referring to cultures, as opposed to languages, the definitive bounds of the term "ancient Semitic religion" are only approximate but exclude the religions of "non-Semitic" speakers of the region such as Egyptians, Elamites, Hittites, Hurrians, Mitanni, Urartians, Luwians, Minoans, Greeks, Phrygians, Lydians, Persians, Medes, Philistines and Parthians.
Canaanite religion was a group of ancient Semitic religions practiced by the Canaanites living in the ancient Levant from at least the early Bronze Age to the first centuries CE. Canaanite religion was polytheistic and in some cases monolatristic. It was influenced by neighboring cultures, particularly ancient Egyptian and Mesopotamian religious practices. The pantheon was headed by the god El and his consort Asherah, with other significant deities including Baal, Anat, Astarte, and Mot.
Babylonian religion is the religious practice of Babylonia. Babylonia's mythology was largely influenced by its Sumerian counterparts and was written on clay tablets inscribed with the cuneiform script derived from Sumerian cuneiform. The myths were usually either written in Sumerian or Akkadian. Some Babylonian texts were translations into Akkadian from Sumerian of earlier texts, but the names of some deities were changed.
Armenian mythology originated in ancient Indo-European traditions, specifically Proto-Armenian, and gradually incorporated Hurro-Urartian, Mesopotamian, Iranian, and Greek beliefs and deities.
As polytheistic systems evolve, there is a tendency for one deity to achieve preeminence as king of the gods. This tendency can parallel the growth of hierarchical systems of political power in which a monarch eventually comes to assume ultimate authority for human affairs. Other gods come to serve in a Divine Council or pantheon; such subsidiary courtier-deities are usually linked by family ties from the union of a single husband or wife, or else from an androgynous divinity who is responsible for the creation.
Babylonian astrology was the first known organized system of astrology, arising in the second millennium BC.
Anu or Anum, originally An, was the divine personification of the sky, king of the gods, and ancestor of many of the deities in ancient Mesopotamian religion. He was regarded as a source of both divine and human kingship, and opens the enumerations of deities in many Mesopotamian texts. At the same time, his role was largely passive, and he was not commonly worshipped. It is sometimes proposed that the Eanna temple located in Uruk originally belonged to him, rather than Inanna, but while he is well attested as one of its divine inhabitants, there is no evidence that the main deity of the temple ever changed, and Inanna was already associated with it in the earliest sources. After it declined, a new theological system developed in the same city under Seleucid rule, resulting in Anu being redefined as an active deity. As a result he was actively worshipped by inhabitants of the city in the final centuries of the history of ancient Mesopotamia.
Sumerian religion was the religion practiced by the people of Sumer, the first literate civilization found in recorded history and based in ancient Mesopotamia, and what is modern day Iraq. The Sumerians widely regarded their divinities as responsible for all matters pertaining to the natural and social orders of their society.
The ancient Mesopotamian underworld, was the lowermost part of the ancient near eastern cosmos, roughly parallel to the region known as Tartarus from early Greek cosmology. It was described as a dark, dreary cavern located deep below the ground, where inhabitants were believed to continue "a transpositional version of life on earth". The only food or drink was dry dust, but family members of the deceased would pour sacred mineral libations from the earth for them to drink. In the Sumerian underworld, it was initially believed that there was no final judgement of the deceased and the dead were neither punished nor rewarded for their deeds in life.
Cosmology in the ancient Near East (ANE) refers to the plurality of cosmological beliefs in the Ancient Near East, covering the period from the 4th millennium BC to the formation of the Macedonian Empire by Alexander the Great in the second half of the 1st millennium BC. These beliefs include the Mesopotamian cosmologies from Babylonia, Sumer, and Akkad; the Levantine or West Semitic cosmologies from Ugarit and ancient Israel and Judah (the biblical cosmology); the Egyptian cosmology from Ancient Egypt; and the Anatolian cosmologies from the Hittites. This system of cosmology went on to have a profound influence on views in early Greek cosmology, later Jewish cosmology, patristic cosmology, and Islamic cosmology (including Quranic cosmology). Until the modern era, variations of ancient near eastern cosmology survived with Hellenistic cosmology as the main competing system.
Babylonian Religion and Mythology is a scholarly book written in 1899 by the English archaeologist and Assyriologist L. W. King (1869-1919). This book provides an in-depth analysis of the religious system of ancient Babylon, researching its intricate connection with the mythology that shaped the Babylonians' understanding of their world. It examines the psychism and thought processes of the Babylonian people, covering the main beliefs that were central to their lives and culture. The book aims to explain the foundational myths and religious practices that played a significant role in Babylonian civilization.
It originated in Vedic, India, migrated to Persia by way of Babylon, and then westward through the Hellenized East, and finally across the length and breadth of the Hellenistic-Roman world. On its westward journey, it incorporated many of the features of the cultures in which it found itself.