Inhalt ausklappen Inhalt einklappen Edition der astrologischen Omina aus Assur (Nils Heeßel)Edition der astrologischen Omina aus Assur (Nils Heeßel)
Inhalt ausklappen Inhalt einklappen Edition der Texte aus Babylon im Eski Şark Museum Istanbul (Nils Heeßel und Daniel Schwemer, Würzburg)Edition der Texte aus Babylon im Eski Şark Museum Istanbul (Nils Heeßel und Daniel Schwemer, Würzburg)
Inhalt ausklappen Inhalt einklappen Die Opferschauserie „isru": Edition und Auswertung (Nils Heeßel und Ulla Koch, Kopenhagen)Die Opferschauserie „isru": Edition und Auswertung (Nils Heeßel und Ulla Koch, Kopenhagen)
Inhalt ausklappen Inhalt einklappen Die Beobachtung von Sonnenflecken im Alten Orient (Nils Heeßel und Ralph und Dagmar Neuhäuser, Jena)Die Beobachtung von Sonnenflecken im Alten Orient (Nils Heeßel und Ralph und Dagmar Neuhäuser, Jena)
Inhalt ausklappen Inhalt einklappen (Abgeschlossen) Middle Babylonian Literary Texts in the Hilprecht Collection, Jena (Elyze Zomer)(Abgeschlossen) Middle Babylonian Literary Texts in the Hilprecht Collection, Jena (Elyze Zomer)
This volume contains editions of Middle Babylonian literary fragments kept in the Hilprecht-Collection in Jena. Presented in full are The Epic of Gulkišar (HS 1885+), a Mythological Narrative on Pa(p)nigara (HS 1886), a Ceremony in the Ekur (HS 1902), and the Games Text (HS 1893), with transliterations, translations, philological commentaries, hand copies and photographs.
Scheduled for publication in the TMH-series (Harrassowitz) 2019
Inhalt ausklappen Inhalt einklappen Akkadian Incantations of the Early Second Millennium BCE (Nathan Wasserman, Jerusalem and Elyze Zomer)Akkadian Incantations of the Early Second Millennium BCE (Nathan Wasserman, Jerusalem and Elyze Zomer)
Inhalt ausklappen Inhalt einklappen Dream Omens in Mesopotamia: The Series Zaqīqu/Ziqīqu and Other Related Texts (Elyze ZomerDream Omens in Mesopotamia: The Series Zaqīqu/Ziqīqu and Other Related Texts (Elyze Zomer
In many cultures, dreams are seen as tools of divination. Mesopotamia is no different, and the earliest examples of oneiromancy can be traced as far back as the Third Millennium BCE. References to dreams and dream reports are found in a wide-variety of letters, literary texts, and royal inscriptions. Dreams (both spontaneous and induced) were considered signs from the divine sphere which were sometimes immediately intelligible, and sometimes needed extensive interpretation. Our knowledge of Mesopotamian dream interpretation has survived through a lengthy omen series from Nineveh (Kuyunjik), coined after its incipit Zaqīqu/Ziqīqu, and which consisted at one point of at least 11 tablets. Oppenheim called this scholarly work the "Assyrian Dreambook", suggesting it was an Assyrian invention, but in addition to Assyria (Nineveh, Kalḫu and Assur), Akkadian dream omens have come down to us from Babylonia (Old Babylonian, Middle Babylonian and Neo-Babylonian periods) and Susa. After Oppenheim's preliminary work, no systematic investigation has been undertaken into this text corpus. The present study seeks to reconstruct the series Zaqīqu/Ziqīqu and to investigate the development of Mesopotamian dream omens from the Second Millennium and the First Millennium, providing a full edition of the available material, both old and new. This study will also examine the topical arrangement of omens in the series, together with the use of the principle of "guide words"/ "guide signs" by the ancient scholars. Since the series Zaqīqu/Ziqīqu also contained incantations (Tablet I) and rituals averting evil dreams (Tablet X, XI), an in-depth study will be undertaken in order to ascertain their relationship to the larger structure of the series, as well as their affiliation with texts outside the series, such as, for example, the Assyrian Dream Compendium, which is a specific collection of incantations and rituals averting evil dreams.
Inhalt ausklappen Inhalt einklappen Mesopotamian Divinatory Texts from Syria and Anatolia in the Late Bronze Age (Turna Somel)Mesopotamian Divinatory Texts from Syria and Anatolia in the Late Bronze Age (Turna Somel)
Even as early as the late 3. millennium BCE, there is evidence of divinatory practices in ancient Mesopotamia. A new text genre listing the meanings of omens appears during the first half of the 2. millennium BCE and attests to the continuous development of divinatory practices in Mesopotamia into the Hellenistic period. Furthermore, textual sources from neighbouring regions in the Near East dating to the Late Bronze Age (second half of the 2. millennium BCE) demonstrate that this knowledge, and possibly the practices, were imported from Mesopotamia and existed parallel to local divinatory traditions, as hundreds of fragments have been found in Hattusa and Emar, and smaller numbers have been discovered in Alalah, Ugarit, Susa and Kabnak.
While the majority of the aforementioned fragments have already been edited, a comprehensive study treating this corpus of divinatory texts as a whole is needed. The aim of the present thesis is to study this corpus with a focus on the intellectual history of the Late Bronze Age. Of particular relevance are organisatory characteristics, hermeneutical strategies and areas of interest as documented in omen compendia, to be studied through a comparative perspective encompassing Hattusa and Emar, as well as Mesopotamian sites such as Assur, Babylon, and Nippur.
In addition to intellectual history, a major focus of this study is to document the process and effects of transmission and reception in the case of Hattusa and Emar, as well as to investigate whether (and how) the omen compendia were further developed within the local scribal communities. In the case of Hattusa, where translations of Akkadian omen compendia into Hittite are attested, a study of translation techniques is to be undertaken.