Research Article
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Luviler ve Aramiler Arasındaki Dinsel Etkileşim

Year 2021, Issue: 11, 113 - 126, 10.12.2021
https://doi.org/10.46250/kulturder.1009769

Abstract

Antik Çağ’da kendilerine özgü dilleriyle ön plana çıkan iki halk: Luviler ve Aramiler. Farklı köken ve kültüre sahip bu iki halk, M.Ö. 10. yüzyılda Kuzey Suriye’de karşılaşmışlardır. Bu iki halk söz konusu bölgede çatışma yerine birlikte yaşamayı tercih etmişlerdir. Luviler ve Aramiler, Geç-Hitit beylikleri olarak bilinen siyasi birimlerde Asur Devleti’ne karşı çoğunlukla beraber hareket etmişlerdir. Aramiler, bu bölgede Hiyeroglif Luviceyi benimseyerek, özellikle anıtsal yapılarda kullanmışlardır. Çünkü bu dönemde kalıcı olması istenen metinlerin anıtsal yapılara aktarılması için en uygun yazı Hiyeroglif Luviceydi. Benzer şekilde Aramice de Luviler aracılığıyla Yunan dünyasına ulaşmıştır. Böylece Aramice, özellikle ticari ilişkilerde farklı toplulukların ortak anlaşma dili olmuştur. Dilin yayıldığı bir yerde kültürel etkileşimlerin yaşanması kaçınılmazdır. Nitekim Arami Ay kültü Sin, Luviler arasında çok popüler bir kült haline gelmiştir. Hatta Arami Ay kültü Sin, Luvi Ay kültü Arma’yı geride bırakmıştır. Bunun dışında Luvi kültleri Tarhu ve Runta ile Arami kültleri Hadad ve Rešeph birbirlerinin muadili olarak görülmektedir.

References

  • Aro, Sanna (2003). “Art and Architecture”. The Luwians. Ed. H. Craig Melchert. Leiden: Brill, 281-337.
  • Assaf, A. Abu (1990). Der Tempel von ‘Ain Dara. Mainz: Verlag Philipp von Zabern.
  • Bachvarova, Mary R. (2013). “CTH 767.7 The Birth Ritual of Pittei: Its Occasion and the Use of Luwianisms”. Luwian Identities: Culture, Language and Religion Between Anatolia and the Aegean. Eds. Alice Mouton and the others. Leiden: Brill, 135-158.
  • Bawanypeck, Daliah (2013). “Luwian Religious Texts in the Archives of Hattuša”. Luwian Identities: Culture, Language and Religion Between Anatolia and the Aegean. Eds. Alice Mouton and the others. Leiden: Brill, 159-176.
  • Bossert, Helmuth Th. (1948). “Die Phönizisch-Hethitischen Bilinguen vom Karatepe”. Belleten, 12: 523-531.
  • Bryce, Trevor R. (2003). “History”. The Luwians. Ed. H. Craig Melchert. Leiden: Brill, 27-127.
  • Çambel, Halet (1999). Corpus of Hieroglyphic Luwian Inscriptions, Vol. 2, Karatepe-Aslantas. The Inscriptions: Facsimile Edition. Berlin: Walter de Gruyter.
  • Demirci, Kürşat (2017). Eski Mezopotamya Dinlerine Giriş, Tanrılar, Ritüel, Tapınak. İstanbul: Ayışığı Kitapları.
  • Friedrich, Johannes (2000). Kayıp Yazılar ve Diller. Trans. R. Tekoğlu. İstanbul: Arkeoloji ve Sanat Yayınları.
  • Gelb, Ignace J. (1931). Hittite Hieroglyphs I. Chicago: The University of Chicago Press.
  • Giorgieri, Mauro (2004). “Das Beschwörungsritual der Pittei”. Orientalia Nova Series, 35: 409-426.
  • Green, Tamara M. (1992). The City of the Moon God: Religious Traditions of Harran. Leiden: Brill.
  • Hawkins, J. David (2000). Corpus of Hieroglyphic Luwian Inscriptions, Vol. 1, Inscription of the Iron Age. Berlin: Walter de Gruyter.
  • Hawkins, J. David (2013). “Luwians versus Hittites”. Luwian Identities: Culture, Language and Religion Between Anatolia and the Aegean. Eds. Alice Mouton and the others. Leiden: Brill, 25-40.
  • Hrouda, Barthel (2005), Mesopotamien. München: Verlag C. H. Beck.
  • Hutter, Manfred (2003). “Aspects of Luwian Religion”. The Luwians. Ed. Melchert, H. Craig Melchert. Leiden: Brill, 211-280.
  • Köroğlu, Kemalettin (2002). Eski Mezopotamya Tarihi. İstanbul: İletişim Yayınları.
  • Kuhrt, Ameline (1995). The Ancient Near East, c. 3000-330 B.C. II. London: Routledge.
  • Lipinski, Edward (1994). Studies in Aramaic Inscriptions and Onomastics. Leuven: Peeters.
  • Lipinski, Edward (2009). Resheph: A Syro-Canaaite Deity. Leuven: Peeters.
  • Masson, Olivier (1991). “Anatolian Languages”. The Cambridge Ancient History III/2. Eds. J. Boardman and the others. New York: Cambridge University Press, 666-676.
  • Moscati, Sabatino (1960). Ancient Semitic Civilizations. New York: Capricorn Books.
  • Niehr, Herbert (2014). “Religion”. The Arameans in Ancient Syria. Ed. Herbert Niehr. Leiden: Brill, 127-204.
  • Noorlander, Paul (2012). “Sam’alian in its Northwest Semitic Setting: A Historical-Comparative Approach”. Orientalia, 81: 202-238.
  • Oppenheim, A. Leo (1969). “Babylonian and Assyrian Historical Texts”. Ancient Near Eastern Texts Relating to the Old Testament. Ed. James B. Pritchard. Princeton, New Jersey: Princeton University Press, 265-317.
  • Pardee, Dennis (2009). “A New Aramaic Inscription from Zincirli”. Bulletin of the American Schools of Oriental Research, 356: 51-71.
  • Payne, Annick (2012). Iron Age Hieroglyphic Luwian Inscriptions. Atlanta: SBL Press.
  • Postgate, Nicholas & Stone, Adam (2013). “A Luwian Shrine? The Stele Building at Kilise Tepe”. Luwian Identities: Culture, Language and Religion Between Anatolia and the Aegean. Eds. Alice Mouton and the others. Leiden: Brill, 193-214.
  • Potts, John F. (1981). The Swedenborg Concordance I. London: Swedenborg Society.
  • Van de Mieroop, Marc (2007). A History of the Ancient Near East. Oxford: Blackwell Publishing.
  • Van der Toorn, Karel and the others (eds.) (1998). Dictionary of Deities and Demons in the Bible. Leiden: Brill.
  • Yakubovich, Ilya (2013). “Anatolian Names in -wiya and the Structure of Empire Luwian Onomastics”. Luwian Identities: Culture, Language and Religion Between Anatolia and the Aegean. Eds. Alice Mouton and the others. Leiden: Brill, 87-124.
  • Yıldırım, Nurgül (2016). “Çiviyazılı Kaynaklara Göre Patina Krallığı’ndan Unqi Krallığı’na Antakya ve Amik Ovası’nın Tarihsel Süreci”. Belleten, 80(289): 701-718.
  • Yıldırım, Nurgül (2018). “Demir Çağı Kent Devletleri Döneminde Sam’al Ve Yakın Çevresinde Kullanılan Luvice ve Sam’alca Kayıtlar Üzerine Genel Bir Değerlendirme”. Cappadocia Journal of History and Social Sciences, 10: 163-178.
  • Younger, K. Lawson (2003). “The Hadad Inscription (2.36)”. Ed. W. Hallo. The Context of Scripture II. Leiden: Brill, 156-158.
  • Younger, K. Lawson (2016). A Political History of the Arameans: From Their Origins to the End of Their Polities. Atlanta: SBL Press.

The Religious Interactions between the Luwians and Arameans

Year 2021, Issue: 11, 113 - 126, 10.12.2021
https://doi.org/10.46250/kulturder.1009769

Abstract

Two peoples that stood out with their unique languages in ancient history: Luwian and Arameans. These two peoples with different cultures and origins meet in Northern Syria in the 10th century BC. They mostly acted together against the Assyrian state in the political units known as the Neo-Hittite principalities. Luwians and Arameans decide to live together in this geography rather than conflict. By adopting the Hieroglyphic Luwian, the Arameans used this language especially in monumental buildings. Because, Hieroglyphic Luwian was the most suitable writing for transferring the texts that were desired to be permanent to monumental structures. Similarly, Aramaic reached the Greek world through the Luwians. Thus, Aramaic language has been the common language of agreement of different communities, especially in commercial relations. It is inevitable to experience cultural interactions in the geography where the language spreads. As a matter of fact, the Aramean Moon cult Sin became a very popular cult among the Luwians. Even, the Aramean cult of Sin surpassed the Luwian cult of the Moon, Arma. Apart from this, Luwian cults Tarhu and Runta and Aramaic cults Hadad and Rešeph are seen as equivalents of each other.

References

  • Aro, Sanna (2003). “Art and Architecture”. The Luwians. Ed. H. Craig Melchert. Leiden: Brill, 281-337.
  • Assaf, A. Abu (1990). Der Tempel von ‘Ain Dara. Mainz: Verlag Philipp von Zabern.
  • Bachvarova, Mary R. (2013). “CTH 767.7 The Birth Ritual of Pittei: Its Occasion and the Use of Luwianisms”. Luwian Identities: Culture, Language and Religion Between Anatolia and the Aegean. Eds. Alice Mouton and the others. Leiden: Brill, 135-158.
  • Bawanypeck, Daliah (2013). “Luwian Religious Texts in the Archives of Hattuša”. Luwian Identities: Culture, Language and Religion Between Anatolia and the Aegean. Eds. Alice Mouton and the others. Leiden: Brill, 159-176.
  • Bossert, Helmuth Th. (1948). “Die Phönizisch-Hethitischen Bilinguen vom Karatepe”. Belleten, 12: 523-531.
  • Bryce, Trevor R. (2003). “History”. The Luwians. Ed. H. Craig Melchert. Leiden: Brill, 27-127.
  • Çambel, Halet (1999). Corpus of Hieroglyphic Luwian Inscriptions, Vol. 2, Karatepe-Aslantas. The Inscriptions: Facsimile Edition. Berlin: Walter de Gruyter.
  • Demirci, Kürşat (2017). Eski Mezopotamya Dinlerine Giriş, Tanrılar, Ritüel, Tapınak. İstanbul: Ayışığı Kitapları.
  • Friedrich, Johannes (2000). Kayıp Yazılar ve Diller. Trans. R. Tekoğlu. İstanbul: Arkeoloji ve Sanat Yayınları.
  • Gelb, Ignace J. (1931). Hittite Hieroglyphs I. Chicago: The University of Chicago Press.
  • Giorgieri, Mauro (2004). “Das Beschwörungsritual der Pittei”. Orientalia Nova Series, 35: 409-426.
  • Green, Tamara M. (1992). The City of the Moon God: Religious Traditions of Harran. Leiden: Brill.
  • Hawkins, J. David (2000). Corpus of Hieroglyphic Luwian Inscriptions, Vol. 1, Inscription of the Iron Age. Berlin: Walter de Gruyter.
  • Hawkins, J. David (2013). “Luwians versus Hittites”. Luwian Identities: Culture, Language and Religion Between Anatolia and the Aegean. Eds. Alice Mouton and the others. Leiden: Brill, 25-40.
  • Hrouda, Barthel (2005), Mesopotamien. München: Verlag C. H. Beck.
  • Hutter, Manfred (2003). “Aspects of Luwian Religion”. The Luwians. Ed. Melchert, H. Craig Melchert. Leiden: Brill, 211-280.
  • Köroğlu, Kemalettin (2002). Eski Mezopotamya Tarihi. İstanbul: İletişim Yayınları.
  • Kuhrt, Ameline (1995). The Ancient Near East, c. 3000-330 B.C. II. London: Routledge.
  • Lipinski, Edward (1994). Studies in Aramaic Inscriptions and Onomastics. Leuven: Peeters.
  • Lipinski, Edward (2009). Resheph: A Syro-Canaaite Deity. Leuven: Peeters.
  • Masson, Olivier (1991). “Anatolian Languages”. The Cambridge Ancient History III/2. Eds. J. Boardman and the others. New York: Cambridge University Press, 666-676.
  • Moscati, Sabatino (1960). Ancient Semitic Civilizations. New York: Capricorn Books.
  • Niehr, Herbert (2014). “Religion”. The Arameans in Ancient Syria. Ed. Herbert Niehr. Leiden: Brill, 127-204.
  • Noorlander, Paul (2012). “Sam’alian in its Northwest Semitic Setting: A Historical-Comparative Approach”. Orientalia, 81: 202-238.
  • Oppenheim, A. Leo (1969). “Babylonian and Assyrian Historical Texts”. Ancient Near Eastern Texts Relating to the Old Testament. Ed. James B. Pritchard. Princeton, New Jersey: Princeton University Press, 265-317.
  • Pardee, Dennis (2009). “A New Aramaic Inscription from Zincirli”. Bulletin of the American Schools of Oriental Research, 356: 51-71.
  • Payne, Annick (2012). Iron Age Hieroglyphic Luwian Inscriptions. Atlanta: SBL Press.
  • Postgate, Nicholas & Stone, Adam (2013). “A Luwian Shrine? The Stele Building at Kilise Tepe”. Luwian Identities: Culture, Language and Religion Between Anatolia and the Aegean. Eds. Alice Mouton and the others. Leiden: Brill, 193-214.
  • Potts, John F. (1981). The Swedenborg Concordance I. London: Swedenborg Society.
  • Van de Mieroop, Marc (2007). A History of the Ancient Near East. Oxford: Blackwell Publishing.
  • Van der Toorn, Karel and the others (eds.) (1998). Dictionary of Deities and Demons in the Bible. Leiden: Brill.
  • Yakubovich, Ilya (2013). “Anatolian Names in -wiya and the Structure of Empire Luwian Onomastics”. Luwian Identities: Culture, Language and Religion Between Anatolia and the Aegean. Eds. Alice Mouton and the others. Leiden: Brill, 87-124.
  • Yıldırım, Nurgül (2016). “Çiviyazılı Kaynaklara Göre Patina Krallığı’ndan Unqi Krallığı’na Antakya ve Amik Ovası’nın Tarihsel Süreci”. Belleten, 80(289): 701-718.
  • Yıldırım, Nurgül (2018). “Demir Çağı Kent Devletleri Döneminde Sam’al Ve Yakın Çevresinde Kullanılan Luvice ve Sam’alca Kayıtlar Üzerine Genel Bir Değerlendirme”. Cappadocia Journal of History and Social Sciences, 10: 163-178.
  • Younger, K. Lawson (2003). “The Hadad Inscription (2.36)”. Ed. W. Hallo. The Context of Scripture II. Leiden: Brill, 156-158.
  • Younger, K. Lawson (2016). A Political History of the Arameans: From Their Origins to the End of Their Polities. Atlanta: SBL Press.
There are 36 citations in total.

Details

Primary Language English
Subjects Religious Studies
Journal Section Research Articles
Authors

Kürşat Bardakcı 0000-0001-7893-4434

Publication Date December 10, 2021
Published in Issue Year 2021 Issue: 11

Cite

APA Bardakcı, K. (2021). The Religious Interactions between the Luwians and Arameans. Kültür Araştırmaları Dergisi(11), 113-126. https://doi.org/10.46250/kulturder.1009769
AMA Bardakcı K. The Religious Interactions between the Luwians and Arameans. KAD. December 2021;(11):113-126. doi:10.46250/kulturder.1009769
Chicago Bardakcı, Kürşat. “The Religious Interactions Between the Luwians and Arameans”. Kültür Araştırmaları Dergisi, no. 11 (December 2021): 113-26. https://doi.org/10.46250/kulturder.1009769.
EndNote Bardakcı K (December 1, 2021) The Religious Interactions between the Luwians and Arameans. Kültür Araştırmaları Dergisi 11 113–126.
IEEE K. Bardakcı, “The Religious Interactions between the Luwians and Arameans”, KAD, no. 11, pp. 113–126, December 2021, doi: 10.46250/kulturder.1009769.
ISNAD Bardakcı, Kürşat. “The Religious Interactions Between the Luwians and Arameans”. Kültür Araştırmaları Dergisi 11 (December 2021), 113-126. https://doi.org/10.46250/kulturder.1009769.
JAMA Bardakcı K. The Religious Interactions between the Luwians and Arameans. KAD. 2021;:113–126.
MLA Bardakcı, Kürşat. “The Religious Interactions Between the Luwians and Arameans”. Kültür Araştırmaları Dergisi, no. 11, 2021, pp. 113-26, doi:10.46250/kulturder.1009769.
Vancouver Bardakcı K. The Religious Interactions between the Luwians and Arameans. KAD. 2021(11):113-26.
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