The Storm-Gods of the Ancient Near East: Summary, Synthesis, Recent Studies. Part II

In many regions of the ancient Near East, not least in Upper Mesopotamia, Syria and Anatolia where agriculture relied mainly on rainfall, storm-gods ranked among the most prominent gods in the local panthea or were even regarded as divine kings, ruling over the gods and bestowing kingship on the human ruler. While the Babylonian and Assyrian storm-god never held the highest position among the gods, he too belongs to the group of 'great gods' through most periods of Mesopotamian history. Given the many cultural contacts and the longevity of traditions in the ancient Near East only a study that takes into account all relevant periods, regions and text-groups can further our understanding of the different ancient Near Eastern storm-gods. The study Wettergottgestalten Mesopotamiens und Nordsyriens by the present author (2001) tried to tackle the problems involved, basing itself primarily on the textual record and excluding the genuinely Anatolian storm-gods from the study. Given the lack of handbooks, concordances and thesauri in our field, the book is necessarily heavily burdened with materials collected for the first time. Despite comprehensive indices, the long lists and footnotes as well as the lack of an overall synthesis make the study not easily accessible, especially outside the German-speaking community. In 2003 Alberto Green published a comprehensive monograph entitled The Storm-God in the Ancient Near East whose aims are more ambitious than those of Wettergottgestalten: All regions of the ancient Near East—including a chapter on Yahwe as a storm-god—are taken into account, and both textual and iconographic sources are given equal space. Unfortunately this book, which was apparently finished and submitted to the publisher before Wettergottgestalten came to its author's attention, suffers from some serious flaws with regard to methodology, philology and the interpretation of texts and images. In presenting the following succinct overview I take the opportunity to make up for the missing synthesis in Wettergottgestalten and to provide some additions and corrections where necessary. It is hoped that this synthesis can also serve as a response to the history of ancient Near Eastern storm-gods as outlined by A. Green

Entrusting the Witches to Ḫumuṭ-tabal: the ušburruda Ritual BM 47806+

The hitherto unpublished Late Babylonian fragment BM 47806 + adds another example to the group of rituals which counteract witchcraft by banning sorcerers to the netherworld. Šamaš is asked to hand them over, on his journey to the netherworld, to Ḫumuṭ-tabal, the ferryman of the dead. The edition of BM 47806 + is preceded by a brief overview of rituals of this type, including a discussion of the relationship between ritual burial of figurines – symbolising the dismissal of sorcerers to the netherworld – and their ritual burning, the other single most important technique of figurine magic deployed to kill warlock and witch

The Chicago Maqlû Fragment (A 7876)

AbstractThe fragment A 7876 (Oriental Institute, Chicago) occupies a special position among the cuneiform sources of the ritualMaqlû. The six-column tablet, inscribed in the Neo-Assyrian script of the 8th and 7th centuries BC, originally contained the complete text of the series with its nine canonical tablets. Taking into account the relevant duplicate manuscripts the article offers an annotated edition of this fragment and compares its style and format to other “large tablets” (dubgallu) of Babylonian literary texts.</jats:p

Witchcraft and War: The Ritual Fragment Ki 1904-10-9, 18 (BM 98989)

War, and imminent battle in particular, put any Babylonian or Assyrian king, whose rule and security very much depended on successful campaigns, in a precarious situation. While careful military planning certainly helped to defeat one's enemies, victory in the end was determined by the gods. Before entering battle, oracles were consulted to make certain that the king's decisions had the gods' favour, and a number of other rituals could be performed to ensure that the gods supported the king's cause. These rituals — dubbed “war rituals” by modern scholarship — are not very well known, and the texts attributed to this group are a rather mixed set of royal rituals related to the king's campaign and to potential aggression by enemies. They include traditional Babylonian rituals to be performed before setting off on a military campaign or immediately before a major battle, as well as specifically Assyrian rituals for the same purpose. It is not suprising that two of these texts include the performance of divination rituals, while others focus on the binding of substitute figurines representing the enemies and also use figurines representing the king himself. In line with the general ideology of war, the rubrics of the rituals clearly indicate that the reason for the king's military action is the enemy's aggression against his land, and that the king himself only acts in defence of his own land's borders. It seems that all these texts, apart from the Assyrian rituals in the narrow sense, were assembled in a “series ‘battle’” (iškar tāḫāzi) that is mentioned in the famous letter of an Assyrian king demanding the collection of various scholarly texts from the Ezida and scholars' houses in Borsippa. The same text refers to rituals (or a ritual) “So that in Battle Arrows do not Come Near a Man” that are also known from the catalogue of exorcistic texts (KAR 44 //). Apparently they were not thought to be part of the iškar tāḫāzi; but in the letter the two text groups are named together within a longer list and they were certainly closely associated with each other. Special namburbi rituals could be performed on campaign to avert evil indicated by accidents of the king's chariot, but there is no reason to assume that they belonged to the iškar tāḫāzi too. Other namburbi rituals were used to protect the land's borders when an earthquake had signalled an imminent invasion of the enemy.</jats:p

Chromatic Signals Control Proboscis Movements during Hovering Flight in the Hummingbird Hawkmoth Macroglossum stellatarum

Most visual systems are more sensitive to luminance than to colour signals. Animals resolve finer spatial detail and temporal changes through achromatic signals than through chromatic ones. Probably, this explains that detection of small, distant, or moving objects is typically mediated through achromatic signals. Macroglossum stellatarum are fast flying nectarivorous hawkmoths that inspect flowers with their long proboscis while hovering. They can visually control this behaviour using floral markings known as nectar guides. Here, we investigate whether this is mediated by chromatic or achromatic cues. We evaluated proboscis placement, foraging efficiency, and inspection learning of naïve moths foraging on flower models with coloured markings that offered either chromatic, achromatic or both contrasts. Hummingbird hawkmoths could use either achromatic or chromatic signals to inspect models while hovering. We identified three, apparently independent, components controlling proboscis placement: After initial contact, 1) moths directed their probing towards the yellow colour irrespectively of luminance signals, suggesting a dominant role of chromatic signals; and 2) moths tended to probe mainly on the brighter areas of models that offered only achromatic signals. 3) During the establishment of the first contact, naïve moths showed a tendency to direct their proboscis towards the small floral marks independent of their colour or luminance. Moths learned to find nectar faster, but their foraging efficiency depended on the flower model they foraged on. Our results imply that M. stellatarum can perceive small patterns through colour vision. We discuss how the different informational contents of chromatic and luminance signals can be significant for the control of flower inspection, and visually guided behaviours in general

Keilschrifttexte aus Boghazköi 71: Nachlese und Textfunde seit 2017 (Lieferungen 1–2)

Band 71 der Keilschrifttexte aus Boghazköi setzt die Publikation der keilschriftlichen Funde aus der Hethiterhauptstadt Boğazköy-Ḫattuša fort. Lieferungen 1–2 enthalten die Textfunde der Grabungskampagnen 2017 (Nr. 26–36) und 2018 (Nr. 39–81) sowie Nachträge zu früheren Heften (Nr. 1–25, 37–38)