In this study, Assaf Yasur-Landau examines the early history of the biblical Philistines who were among the 'Sea Peoples' who migrated from the Aegean area to the Levant during the early twelfth century BC. Creating an archaeological narrative of the migration of the Philistines, he combines an innovative theoretical framework on the archaeology of migration with new data from excavations in Greece, Turkey, Cyprus, Syria, Lebanon, and Israel and thereby reconstructs the social history of the Aegean migration to the southern Levant. The author follows the story of the migrants from the conditions that caused the Philistines to leave their Aegean homes, to their movement eastward along the sea and land routes, to their formation of a migrant society in Philistia and their interaction with local populations in the Levant. Based on the most up-to-date evidence, this book offers a new and fresh understanding of the arrival of the Philistines in the Levant.

/pdf/the-philistines-and-aegean-migration-at-the-end-of-the-late-4xy1hyl1tr.pdf

The Philistines and Aegean Migration at the End of the Late Bronze Age

This book provides a groundbreaking reassessment of the prehistory of Homeric epic. It argues that in the Early Iron Age bilingual poets transmitted to the Greeks a set of narrative traditions closely related to the one found at Bronze-Age Hattusa, the Hittite capital. Key drivers for Near Eastern influence on the developing Homeric tradition were the shared practices of supralocal festivals and venerating divinized ancestors, and a shared interest in creating narratives about a legendary past using a few specific storylines: theogonies, genealogies connecting local polities, long-distance travel, destruction of a famous city because it refuses to release captives, and trying to overcome death when confronted with the loss of a dear companion. Professor Bachvarova concludes by providing a fresh explanation of the origins and significance of the Greco-Anatolian legend of Troy, thereby offering a new solution to the long-debated question of the historicity of the Trojan War.

From Hittite to Homer: The Anatolian Background of Ancient Greek Epic

Götter und Mythen des Alten Orients

The concept of sign, a portent observed in the physical world, which indicates future events, is found in all ancient cultures, but was first developed in ancient Mesopotamian texts. This branch of Babylonian scientific knowledge extensively influenced other parts of the world, and similar texts written in Aramaic, Sanscrit, Sogdian, and other languages. The seminar will investigate how much do we know about the Babylonian theory and hermeneutics of omens, and the scope of their possible influences on other cultures and regions.

/pdf/divination-and-interpretation-of-signs-in-the-ancient-world-53m78lvnh8.pdf

Divination and interpretation of signs in the ancient world

The rather euphemistic “lady of the house”,2 bēlat bēti,3 appears twelve4 times in the extant Neo-Assyrian sources. The overall interpretation of the compound must, however, be more complex than its straightforward translation. In this article, we will aim at clarifying the identity of the ladies who carried this title in the NeoAssyrian period as well as briefly discussing the possible problems and/or prospects resulting from the proposed identifications. We will argue that more than half of the occurrences clearly use the term “lady of the house” to indicate the wife of the

Of God(s), Trees, Kings, and Scholars: Neo-Assyrian and Related Studies in Honour of Simo Parpola

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.

/pdf/the-storm-gods-of-the-ancient-near-east-summary-synthesis-4nzkrqm2gp.pdf

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

Die Wettergottgestalten Mesopotamiens und Nordsyriens im Zeitalter der Keilschriftkulturen. Materialien und Studien nach den schriftlichen Quellen

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’” ( iskar 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 iskar 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 iskar tāḫāzi too. Other namburbi rituals were used to protect the land's borders when an earthquake had signalled an imminent invasion of the enemy.

/pdf/witchcraft-and-war-the-ritual-fragment-ki-1904-10-9-18-bm-vxrlidx3hu.pdf

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

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. Samas is asked to hand them over, on his journey to the netherworld, to Humuṭ-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.

/pdf/entrusting-the-witches-to-humut-tabal-the-usburruda-ritual-54uwv66x0q.pdf

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

The fragment A 7876 (Oriental Institute, Chicago) occupies a special position among the cuneiform sources of the ritual Maqlu. 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.

/pdf/the-chicago-maqlu-fragment-a-7876-247fp3qkxi.pdf

Daniel Schwemer

Papers

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

Die Wettergottgestalten Mesopotamiens und Nordsyriens im Zeitalter der Keilschriftkulturen. Materialien und Studien nach den schriftlichen Quellen

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

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

The Chicago Maqlû fragment (A 7876)