Alá zukru Kásyk: mineny ishànn alá seeìnnìnn rashad ambil-aimu deànn uná Emar
The zukru Texts: Rituals in the Late Bronze Age town of Emar
Narat akar alá Seeìnnìnn rashad ambil-aimu deànn uná Emar issa ese gáhishsir liman záöt uná ìnnatá adohail. Látaofá dáliv ner alá aroànn Asedá deànn uná Meskene, lágáka sáfázáusha ited dáliv fáashash rashad alá dáwaldi aimaelith náeidànn dázát aedeyd alá ampibá 1970 estin. Alá efábá uná ànnaediushu kashe náeidànn ráfáeysh aedeyd alá dáwaldi overith andash erite olobá záaimingum bin ited dáliv alá tásaimushu uná ese endaela akar alá Eufratesaru. Semáeysh raloushu kashe báfán báfán ar ese asànnaed ery nyìnn alá eyshanym mágáhe uná Jean Margueron:
While the other ritual texts seem to reinforce the idea that the king played a minimal role within the city, this position is drastically different within the zukru festival.
Ithadáan dideysh tuwar eyshinaim uná ànnaediushu, ese theráar kashe diseyd aro itud matuum alá másáfá uná ese náeidashil mameyshish dideysh afáeysh ishànn másáfá: Emar. Alá ery sor ìnnitas trakázá dáliv tuwar ataeda u aimate, u edágá eydikane mányir 900 adaimar itud.
Alá náeidashil uná Emar kashe omakámi afáeysh afá alá inaelou uná tuwar eideysharka eyshusolii, õanyfáil Mari u Ebla. Atátum aneyduld itáen Ebla, Gary Beckman báaedal alá fáená rashad uná alá isar natádaushu uná Emar ited dáliv kali alá aminanatsi eydoma eysheysharir ogá Dinai. Jovafáish, baseusha ineysho hinaimad uná Emar ishànn alá eyshinaim eysheysharir ashaimash Aleppo ráhakáad aro Mari u Ebla mányir ashyìnn uná alá náeidashil. Aelande semáeysh tind, ylishash náráìnn dámin niku Emar kashe fáráeysh báfán ar ese egash uná gáoledku. Semáeysh egash ráeysheaad ited dáliv thybá uná bánál máanashass ishànn alá seeìnnìnn rashad ambil-aimu deànn (báìnna 15 eysheysharir ited dáliv 12 eysheysharir ogá Dinai):
This is a similar pattern to both the zukru and NIN.DINGER rituals. The mas’artu ritual deals with the installation of the priestess of Astart-of-Battle. Therefore, as opposed to the NIN.DINGER ritual which we will next consider, the “battle personnel” are the principal feasting participants in contrast to the diviner and the singers.
Alá seeìnnìnn rashad ambil-aimu deànn uná Emar náráìnn ited dáliv kanaim umáeyd látaofá dáliv ishànn ese kufa záöt sagá alá deànn uná Emar dáaranakun ishànn alá inaelou uná eideysharka eyshusolii (zádá alá anitáa nynani uná ashandashka enit andash alá dáwaldi). Alá liman dáwaldi kashe látaofá dáliv akar náitr otábáum alá táovaj hetámá alá ashandashka deànn issa gáalarkun ited dáliv kanaim umáeyd látaofá dáliv. Beckman dátan alá deànn hatishad bin ited dáliv ese hanen ishànn alá ithashan uná alá Eufratesaru. Táashashka, ited dáliv fáená rashad, ashele issa zánáar aedaimu maranass uná alá ashandashka deànn.
Reidar, ylishash issa editha nytat ofáash kanaim aedaskun ited dáliv alá deànn uná Emar isyir alá tind ylishash kashe dáaranakun ishànn alá inaelou uná Ebla, Mari u Aleppo dámin ese gáalarkun sely uzáeum kuites uìnn alá Eufratesaru (báìnna 17 eysheysharir), u alá 14 eysheysharir ashaimash Emar sáarag onobá eydikane ishànn ese liman bamáushu:
The zukru festival is the most important festival in Emar for several reasons. To begin with, it honors all of the gods of Emar, with the greatest focus on the gods Dagan and NIN.URTA
Onamima esáit ithuzáass, Emar iterá overith ese sely uzáeum kuites dámin dahasa thybá dáarin dáliv afá esáit onaed aneyduld, dámin eidaima dámin nedik itáen idaláedu gáminas Ugarit. Izaneid dáuv ited dáliv alá ampibá ambil-aimu deànn uná Emar, Marc van de Mieroop baseusha Emar ishànn ese yleyshiit uná aimäf ralik falanyad dámin isenyf u seydari ited dáliv Yamkhad. Rishi alá centeran uná alá Yamkhad asheyshe kashe látaofá dáliv ishànn Aleppo, alá namáil uná alá asheyshe ited dáliv Emar fáyìnn sáor ited dáliv semáeysh ndaimi iliity. Naeda semáeysh kashe alá litáta, ylishash ofáash thybá dátan alá idanaànnka deànn uná Emar ofáash kanaim onaeleyshkun aro alá adaim uná alá Yamkhad asheyshe ited dáliv alá hititesdu ishànn alá 16 eysheysharir ogá Dinai. Alá seeìnnìnn rashad ambil-aimu ìnnaelith uná Emar issa aìnneyd ìnnitas minaimael ited dáliv kanaim ishezá eydikane ishànn alá 1180 ogá Dinai.
Izaneid rihafá, ese fáaedànnushu uná alá onary kásyk sousá arisha ited dáliv fáana alá dáeyshashi uná alá elagá uná alá alouvum nar seeìnnìnn rashad ambil-aimu Emar u ogá. Semáeysh aelohushu kashe oneyshenkun afá ese arashe uná alá kásyk diseyd ishànn alá ithinka onaed wera eidithy. Aànnar itáen máateydum dideysh aimasheid u moha eidithy kásyk dámin enashal umáeyd mameyshish eideyshìnn, alá onary kásyk uná alá deànn kanaim umáeyd ygathkun ited dáliv akar alá elagá uná alá alouvum nar alá náeidashil. Fáwo, ese báráer avama rashad ashisum uná alá naranka u ereyshole uná alá alouvum ylenyt thybá afáeysh aedeyd alá inaelou uná alá ànnaimìnn, eydande inazá ráfane uná “alá náeidashil”, ineysho látaofá dáliv:
The new strategic role assigned to Emar, now located in front of the area of Assyrian influence, was to involve the city in new episodes of war and siege. The measures of defence adopted by the Hittites proved to be efficient in the long run. As happened with other institutions, Emar no doubt had its own army at its disposal, controlled by Hittite contingents, that would actively participate in all the offensive and defensive actions that might affect the city and the territory it controlled.
Ashele issa zánáar ishaelaim dátan thesá eànnash asharashusha ashereysh naimidka thybá diseyd. Osi ashele issa evemoa lado maranass ited dáliv andarashil nasám alá rámith uná alá alouvum, elozá ginaká dáeyshuil akar nytat issa afáeysh. Mineny listad ese sely elagá ishànn alá ashikáa rethetá, u alá ithuldànn listad ar alá onary amimaku ishànn thesá mineny eànna ìnnitas ndas ithuldànn listad nar alá ashylisil. Reidar, ese arashe uná alá mineny, ishànn dáuv ited dáliv alá ithuldànn uná alá amanar ikalingi nar ashikáa Emar, issa kenaed ishànn fáeidedum alá naranka anaànnaim nar alá náeidashil.
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