Araştırma Makalesi
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Yıl 2025, Sayı: 71
https://doi.org/10.30794/pausbed.1594555

Öz

Kaynakça

  • Abusch, T. ve Schwemer, D. (2016). Corpus of Mesopotamian Anti-Witchcraft Rituals II. Leiden & Boston: BRILL.
  • Abusch, T., Schwemer, D., Luukko, M. ve Buylaere, G. van. (2020). Corpus of Mesopotamian Anti-Witchcraft Rituals III. Leiden & Boston: Brill.
  • Adalı, S. F., Demirci, F., Özbayoğlu, M. ve Ergin, O. (2014). Why the Names? Anubanini and His Clan in the Cuthaean Legend. Gephyra, 11, 15-28.
  • Adamson, P. B. (1982). Human Diseases and Deaths in the Ancient Near East. Die Welt des Orients, 13, 5-14.
  • Akkuş Mutlu, S. (2021). Salgın Hastalıkların Eski Önasya Toplumları Üzerindeki Teopolitik ve Sosyolojik Etkisi. M. Aça ve M. A. Yolcu (Ed.), Geçmişten Geleceğe Avrasya içinde (ss. 122-141). Çanakkale: Paradigma Akademi.
  • Bácskay, A. (2013). Asakkû: Demons and Illness in Ancient Mesopotamia. H. R. Jacobus, A. K. de H. Gudme ve P. Guillaume (Ed.), Volume Studies on Magic and Divination in the Biblical World içinde (ss. 1-8). New Jersey: Gorgias Press. doi:10.31826/9781463228026-003
  • Bácskay, A. (2017). The Natural and Supernatural Aspects of Fever in Mesopotamian Medical Texts. C. Rider ve S. Bhayro (Ed.), Magical and Religious Literature of Late Antiquity içinde (ss. 39-53). Leiden & Boston: Brill.
  • Beltz, J. (2021). A Tale of Two Plague Gods. Biblical Archaeology Review, 47(4), 58-59.
  • Black, J. A. ve Green, A. (2003). Mezopotamya Mitolojisi Sözlüğü Tanrılar İfritler Semboller. (N. Hasgül, Çev.). İstanbul: Aram Yayıncılık.
  • Bodi, D. (1991). The Book of Ezekiel and the Poem of Erra. Göttingen: Universitätsverlag Freiburg Schweiz Vandenhoeck.
  • Bottéro, J. ve Kramer, S. N. (2017). Mezopotamya Mitolojisi. (A. Tümertekin, Çev.). İstanbul: Türkiye İş Bankası Kültür Yayınları.
  • Böck, B. (2014). The Healing Goddess Gula Towards an Understanding of Ancient Babylonian Medicine. Leiden & Boston: Brill.
  • Böck, B. (2018). Fragments of Muššuʾu incantations from the British Museum. Aula Orientalis, 36(1), 5-19.
  • Burkert, W. (1988). Creation of the Sacred Tracks of Biology in Early Religions. Cambridge, Massachusetts, London: Harvard University Press.
  • Burns, J. B. (1987). The Identity of Death’s First-Born (Job XVIII 13). Vetus Testamentum, 37(3), 362-364. doi:10.2307/1517635
  • Caesar, S. (2017). The Annihilation of Sennacherib’s Army: A Case of Septicemic Plague. Jewish Bible Quarterly, 4(45), 222-228.
  • Chen, Y. S. (2013). The Primeval Flood Catastrophe Origins and Early Development in Mesopotamian Traditions. Oxford: Oxford University Press.
  • Collins, R. (2004). Interaction Ritual Chains. New Jersey: Princeton University Press.
  • Çayır, M. (2020). Eski Mezopotamya Mitolojisinde İnsanın Yaratılışı. Antropoloji, (39), 98-102. doi:https://doi.org/10.33613/antropolojidergisi.684530
  • Çeçen, S. (2020). Çivi Yazılı Belgelerde Anadolu’da Salgın Hastalık. Kafdağı, 5(1), 13-17.
  • Diamond, J. (2002). Evolution, consequences and future of plant and animal domestication. Nature, 418(8), 700-707. doi:10.1038/nature01019
  • Dijk, J. J. A. van, Geller, M. J. ve Oelsner, J. (2003). Ur III Incantations from the Frau Professor Hilprecht-Collection, Jena. Otto Harrassowitz Verlag.
  • Douglas, R. F. ve Stuckey, H. J. (2021). A Handbook of Gods and Goddess of The Ancient Near East Three Thousand Deities of Anatolia, Syria, Israel, Sumer, Babylonia, Assyria and Elam. Pennsylvania: EISENBRAUNS.
  • Durand, J.-M. (1988). Archives Epistolaires de Mari 1/1 (ARM 26/1). Paris: Editions Recherche sur les Civilisations.
  • Eliade, M. (2005). Dinler Tarihi İnançlar ve İbadetler Morfolojisi. (M. Ünal, Çev.). Konya: Serhat Kitapevi.
  • Flückiger-Hawker, E. (1999). Urnamma of Ur in Sumerian Literary Tradition. Zürich: University Fribourg Switzerland. https://www.zora.uzh.ch/id/eprint/152507 adresinden erişildi.
  • Foster, B. R. (Ed.). (2005). Before the muses: An anthology of Akkadian literature. Archaeology, history, literature (3rd ed.). Bethesda, Md: CDL Press.
  • Frazer, J. G. (2017). Psişik işler: Batıl inançlar kurumlarımızın gelişimini nasıl etkiledi? (Yılmaz, Çev.). İstanbul: Pinhan Yayıncılık.
  • Geller, M. J. (2005). Tablets and Magic Bowls. S. Shaked (Ed.), Officina Magica Essays on the Practice of Magic in Antiquity içinde (ss. 53-73). Leiden & Boston: Brill.
  • Geller, M. J. (2010). Ancient Babylonian Medicine Theory and Practice. United Kingdom: Blackwell Publishing.
  • Geller, M. J. (2015). Healing Magic and Evil Demons: Canonical Udug-hul Incantations. De Gruyter. doi:10.1515/9781614513094
  • Geller, M. J. ve Panayotov, S. V. (2020). Mesopotamian Eye Disease Texts The Niniveh Treatise. Berlin & Boston: De Gruyter.
  • George, A. R. (1986). Sennacherib and the Tablet of Destinies. IRAQ, 48(1), 133-146.
  • George, A. R. (1991). Babylonian Texts from the Folios of Sidney Smith: Part Two: Prognostic and Diagnostic Omens, Tablet I. Revue d’Assyriologie et d’archéologie Oriental, 85(2), 137-167.
  • George, A. R. ve Taniguchi, J. (2010). The Dogs of Ninkilim, Part Two: Babylonian Rituals to Counter Field Pests. IRAQ, (72), 79-148.
  • Giddens, A. (1994). Living in a Post-Traditional Society. U. Beck, A. Giddens ve S. Lash (Ed.), Reflexive Modernazition içinde (ss. 56-109). Cambridge: Polity Press.
  • Girard, R. (2003). Şiddet ve Kutsal. İstanbul: Kanat Kitap.
  • Grayson, A. K. (1987). Assyrian Rulers of the Third and Second Millennia BC (to 1115 BC). University of Toronto Press.
  • Green, M. W. (1984). The Uruk Lament. Journal of the American Oriental Society, 104(2), 253-279. doi:10.2307/602171
  • Gurney, O. R. (1956). The Sultantepe Tablets (Continued). V. The Tale of the Poor Man of Nippur. Anatolian Studies, 6, 145-164.
  • Jiménez, E. (2017). The Babylonian Disputation Poems. With Editions of the Series of the Poplar, Palm and Vine, the Series of the Spider, and the Story of the Poor, Forlorn Wren. Leiden & Boston: Brill.
  • Jiménez, E. (2018). Highway to Hell: The Winds as Cosmic Conveyors in Mesopotamian Incantation Texts. G. van Buylaere, M. Luukko, D. Schwemer ve A. Mertens-Wagschal (Ed.), Sources of Evil Studies in Mesopotamian Exorcistic Lore içinde (ss. 316-351). Leiden & Boston: Brill.
  • Jiménez, E. (2021). Literature II.12 Palm and Vine. electronic Babylonian Literature-Projekt, Ludwig-Maximilians-Universität München. doi:10.5282/EBL/L/2/12
  • Jiménez, E. (2022). Middle and Neo-Babylonian Literary Texts in the Frau Professor Hilprecht Collection, Jena. Wiesbaden: Harrassowitz Verlag.
  • Kağnıcı, G. (2018). Insights from Sumerians Mythology: The myth od Enki and Ninmah and the History of Disability. Tarih İncelemeleri Dergisi, 33(2), 429-450.
  • Kahya, Ö. (2018). Ölüm Sonrası Hayat: Sumerce Metinlerde Öteki Dünya. Tarih Araştırmaları Dergisi, 37(63), 49-76.
  • Kahya, Ö. ve Çeçen, S. (2021). Akadca Belgelerde Salgın. Eskiçağ’da Salgın ve Hastalıklar içinde (ss. 51-78). İstanbul: Ege Yayınları.
  • Karaköz, K. (2024). Eski Mezopotamya Kaynaklarında Kent Ağıtları. Trakya Üniversitesi Edebiyat Fakültesi Dergisi, 14(28), 201-235. doi:10.33207/trkede.1462546
  • Kılıç, O. (2020). Tarihte Küresel Salgın Hastalıklar ve Toplum Hayatına Etkileri. M. Şeker, A. Özer ve C. Korkut (Ed.), Küresel Salgının Anatomisi İnsan ve Toplumun Geleceği içinde (ss. 14-55). Ankara: TÜBA Türkiye Bilimler Akademisi. 10.53478/TUBA.2020.024 adresinden erişildi.
  • Kikawada, I. (1983). The Double Creation of Mankind in Enki and Ninmah, Atrahasis I 1–351, and Genesis 1–2. Iraq, 45(1), 43-45.
  • Klein, J. (1998). Namtar. (A. Bramanti, Ed.)Reallexikon der Assyriologie und Vorderasiatischen Archäologie Band 9 Nab—Nuzi. Boston: De Gruyter.
  • Klein, J. (2017). The Concept of “Misfortune” in Sumerian Wisdom Literature. O. Drewnowska ve M. Sandowicz (Ed.), Fortune and Misfortune in the Ancient Near East Proceedings of the 60th Rencontre Assyriologique Internationale at Warsaw 21–25 July 2014 içinde (ss. 25-39). Winona Lake, Indiana: Eisenbrauns.
  • Kramer, S. N. (1944). The Death of Gilgamesh. Bulletin of the American Schools of Oriental Research, 94, 2-12. doi:10.2307/1355151
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  • Kramer, S. N. (1999). Tarih Sümer’de Başlar Yazılı Tarihteki Otuzdokuz İlk. (H. Koyukan, Çev.). İstanbul: Kabalcı Yayınevi.
  • Kuhnke, L. (2008). Disease Ecologies of the Middle East and North Africa. K. Kiple (Ed.), The Cambridge World History of Human Disease içinde (ss. 453-463). Cambridge: Cambridge University Press.
  • Lambert, Wilfred G. (2013). Babylonian Creation Myths. Winona Lake, Indiana: Eisenbrauns.
  • Lambert, Wilfred G. ve Millard, A. (1969). Atra-Hasis The Babylonian Story of the Flood. Oxford: Oxford University Press.
  • Lambert, Wilfred George. (2007). Babylonian Oracle Questions. Winona Lake, Indiana: Eisenbrauns.
  • Lenzi, A. (Ed.). (2011). Reading Akkadian prayers and hymns: An introduction. Society of Biblical Literature ancient Near East monographs. Atlanta: Society of Biblical Literature.
  • Lucarelli, R. (2017). Illness as Divine Punishment: The Nature and Function of the Disease Carrier Demons in the Ancient Egyptian Magical Texts. S. Bhayro ve C. Rider (Ed.), Demons and Illness from Antiquity to the Early-Modern Period içinde (ss. 53-61). Leiden & Boston: Brill.
  • Mandacı, E. (2020). Asur Devleti’nde Doğal Afetler ve Doğal Afet Algısı. Trakya Üniversitesi Sosyal Bilimler Dergisi, 22(1), 99-116. doi:10.26468/trakyasobed.524554
  • Neufeld, A. (1986). The Earliest Document of a Case of Contagious Disease In Mesopotamia ( Mari Tablet ARM X , 129 ) EDW. Journal of the Ancient Near Eastern Society, 18(1), 53-66.
  • Novotny, J. R. ve Jefffers, J. (2018). The Royal Inscriptions of Ashurbanipal (668–631 BC), Aššur-etel-ilāni (630–627 BC), and Sîn-šarra-iškun (626–612 BC), Kings of Assyria, Part 1. The Royal Inscriptions of Neo-Assyrian Period, Volume 5/1. Winona Lake, Indiana: EISENBRAUNS.
  • Panayotov, S. V. (2018). Magico-medical Plants and Incantations on Assyrian House Amulets. M. Luukko, D. Schwemer, Mertens-Wagschal ve G. van Buylaere (Ed.), Sources of Evil Studies in Mesopotamian Exorcistic Lore içinde (ss. 192-223). Leiden & Boston: Brill.
  • Paul, S. (1973). Heavenly Tablets and the Book of Life (C. 5). Colombia: Columbia University.
  • Pritchard, J. B. (1969). Ancient Near Eastern Texts Relating to the Old Testament. Princeton: princeton University Press.
  • Reiner, E. (1970). Šurpu. A Collection of Sumerian and Akkadian Incantations. Vol. 11. Archiv Für Orientforschung. Osnabrück: Biblio Verlag.
  • Ricoeur, P. (1967). The Symbolism of Evil. (E. Buchanan, Çev.). Boston: Beacon Press.
  • Schuyt, T. N. M. ve Schuijt, J. J. M. (1998). Rituals and rules: About magic in consultancy. Journal of Organizational Change Management, 11(5), 399-406. doi:10.1108/09534819810234823
  • Schwemer, D. (2009). Tod, Geschick und Schicksalsgöttin: Übergänge zwischen Leben und Tod in babylonischen Abwehrzauber-Ritualen. A. Berlejung ve B. Janowski (Ed.), Tod und Jenseits im alten Israel und in seiner Umwelt. Theologische, religionsgeschichtliche, archäologische und ikonographische Aspekte içinde (ss. 583-595). Tübingen: Mohr - Siebeck.
  • Schwemer, D. (2018). Evil Helpers: Instrumentalizing Agents of Evil in Anti-witchcraft Rituals. M. Luukko, D. Schwemer, Mertens-Wagschal ve G. van Buylaere (Ed.), Sources of Evil Studies in Mesopotamian Exorcistic Lore içinde (ss. 173-192). Leiden & Boston: Brill.
  • Sibbing-Plantholt, I. (2020). Visible Death and Audible Distress: The Personification of Death (Mūtu) and Associated Emotions as Inherent Conditions of Life in Akkadian Sources. S.-W. Hsu ve J. L. Raduà (Ed.), The Expression of Emotions in Ancient Egypt and Mesopotamia içinde (ss. 335-390). Leiden & Boston: Brill.
  • Sibbing-Plantholt, I. (2022). The Image of Mesopotamian Divine Healers Healing Goddesses and the Legitimization of Professional asûs in the Mesopotamian Medical Marketplace. (T. Abusch, M. Geller, J. Johnson, S. Maul ve F. A. M. Wiggermann, Ed.). Leiden & Boston: Brill.
  • Simons, F. J. M. (2017). Burn your way to success Studies in the Mesopotamian Ritual and Incantation Series Šurpu. (Yayımlanmamış doktora tezi). Birmingham University, Birmingham.
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  • Steinert, U. (2021). Disease concepts and classifications in ancient Mesopotamian medicine. U. Steinert (Ed.), Systems of Classification in Premodern Medical Cultures Sickness, Health and Local Epistemologies içinde (ss. 140-195). London & New York: Routledge.
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  • Wiggermann, F. A. M. (2011). The Mesopotamian Pandemonium A Provisional Census. Studi e Materiali di Storia delle Religioni, 2(77), 298-322.

Yıl 2025, Sayı: 71
https://doi.org/10.30794/pausbed.1594555

Öz

Kaynakça

  • Abusch, T. ve Schwemer, D. (2016). Corpus of Mesopotamian Anti-Witchcraft Rituals II. Leiden & Boston: BRILL.
  • Abusch, T., Schwemer, D., Luukko, M. ve Buylaere, G. van. (2020). Corpus of Mesopotamian Anti-Witchcraft Rituals III. Leiden & Boston: Brill.
  • Adalı, S. F., Demirci, F., Özbayoğlu, M. ve Ergin, O. (2014). Why the Names? Anubanini and His Clan in the Cuthaean Legend. Gephyra, 11, 15-28.
  • Adamson, P. B. (1982). Human Diseases and Deaths in the Ancient Near East. Die Welt des Orients, 13, 5-14.
  • Akkuş Mutlu, S. (2021). Salgın Hastalıkların Eski Önasya Toplumları Üzerindeki Teopolitik ve Sosyolojik Etkisi. M. Aça ve M. A. Yolcu (Ed.), Geçmişten Geleceğe Avrasya içinde (ss. 122-141). Çanakkale: Paradigma Akademi.
  • Bácskay, A. (2013). Asakkû: Demons and Illness in Ancient Mesopotamia. H. R. Jacobus, A. K. de H. Gudme ve P. Guillaume (Ed.), Volume Studies on Magic and Divination in the Biblical World içinde (ss. 1-8). New Jersey: Gorgias Press. doi:10.31826/9781463228026-003
  • Bácskay, A. (2017). The Natural and Supernatural Aspects of Fever in Mesopotamian Medical Texts. C. Rider ve S. Bhayro (Ed.), Magical and Religious Literature of Late Antiquity içinde (ss. 39-53). Leiden & Boston: Brill.
  • Beltz, J. (2021). A Tale of Two Plague Gods. Biblical Archaeology Review, 47(4), 58-59.
  • Black, J. A. ve Green, A. (2003). Mezopotamya Mitolojisi Sözlüğü Tanrılar İfritler Semboller. (N. Hasgül, Çev.). İstanbul: Aram Yayıncılık.
  • Bodi, D. (1991). The Book of Ezekiel and the Poem of Erra. Göttingen: Universitätsverlag Freiburg Schweiz Vandenhoeck.
  • Bottéro, J. ve Kramer, S. N. (2017). Mezopotamya Mitolojisi. (A. Tümertekin, Çev.). İstanbul: Türkiye İş Bankası Kültür Yayınları.
  • Böck, B. (2014). The Healing Goddess Gula Towards an Understanding of Ancient Babylonian Medicine. Leiden & Boston: Brill.
  • Böck, B. (2018). Fragments of Muššuʾu incantations from the British Museum. Aula Orientalis, 36(1), 5-19.
  • Burkert, W. (1988). Creation of the Sacred Tracks of Biology in Early Religions. Cambridge, Massachusetts, London: Harvard University Press.
  • Burns, J. B. (1987). The Identity of Death’s First-Born (Job XVIII 13). Vetus Testamentum, 37(3), 362-364. doi:10.2307/1517635
  • Caesar, S. (2017). The Annihilation of Sennacherib’s Army: A Case of Septicemic Plague. Jewish Bible Quarterly, 4(45), 222-228.
  • Chen, Y. S. (2013). The Primeval Flood Catastrophe Origins and Early Development in Mesopotamian Traditions. Oxford: Oxford University Press.
  • Collins, R. (2004). Interaction Ritual Chains. New Jersey: Princeton University Press.
  • Çayır, M. (2020). Eski Mezopotamya Mitolojisinde İnsanın Yaratılışı. Antropoloji, (39), 98-102. doi:https://doi.org/10.33613/antropolojidergisi.684530
  • Çeçen, S. (2020). Çivi Yazılı Belgelerde Anadolu’da Salgın Hastalık. Kafdağı, 5(1), 13-17.
  • Diamond, J. (2002). Evolution, consequences and future of plant and animal domestication. Nature, 418(8), 700-707. doi:10.1038/nature01019
  • Dijk, J. J. A. van, Geller, M. J. ve Oelsner, J. (2003). Ur III Incantations from the Frau Professor Hilprecht-Collection, Jena. Otto Harrassowitz Verlag.
  • Douglas, R. F. ve Stuckey, H. J. (2021). A Handbook of Gods and Goddess of The Ancient Near East Three Thousand Deities of Anatolia, Syria, Israel, Sumer, Babylonia, Assyria and Elam. Pennsylvania: EISENBRAUNS.
  • Durand, J.-M. (1988). Archives Epistolaires de Mari 1/1 (ARM 26/1). Paris: Editions Recherche sur les Civilisations.
  • Eliade, M. (2005). Dinler Tarihi İnançlar ve İbadetler Morfolojisi. (M. Ünal, Çev.). Konya: Serhat Kitapevi.
  • Flückiger-Hawker, E. (1999). Urnamma of Ur in Sumerian Literary Tradition. Zürich: University Fribourg Switzerland. https://www.zora.uzh.ch/id/eprint/152507 adresinden erişildi.
  • Foster, B. R. (Ed.). (2005). Before the muses: An anthology of Akkadian literature. Archaeology, history, literature (3rd ed.). Bethesda, Md: CDL Press.
  • Frazer, J. G. (2017). Psişik işler: Batıl inançlar kurumlarımızın gelişimini nasıl etkiledi? (Yılmaz, Çev.). İstanbul: Pinhan Yayıncılık.
  • Geller, M. J. (2005). Tablets and Magic Bowls. S. Shaked (Ed.), Officina Magica Essays on the Practice of Magic in Antiquity içinde (ss. 53-73). Leiden & Boston: Brill.
  • Geller, M. J. (2010). Ancient Babylonian Medicine Theory and Practice. United Kingdom: Blackwell Publishing.
  • Geller, M. J. (2015). Healing Magic and Evil Demons: Canonical Udug-hul Incantations. De Gruyter. doi:10.1515/9781614513094
  • Geller, M. J. ve Panayotov, S. V. (2020). Mesopotamian Eye Disease Texts The Niniveh Treatise. Berlin & Boston: De Gruyter.
  • George, A. R. (1986). Sennacherib and the Tablet of Destinies. IRAQ, 48(1), 133-146.
  • George, A. R. (1991). Babylonian Texts from the Folios of Sidney Smith: Part Two: Prognostic and Diagnostic Omens, Tablet I. Revue d’Assyriologie et d’archéologie Oriental, 85(2), 137-167.
  • George, A. R. ve Taniguchi, J. (2010). The Dogs of Ninkilim, Part Two: Babylonian Rituals to Counter Field Pests. IRAQ, (72), 79-148.
  • Giddens, A. (1994). Living in a Post-Traditional Society. U. Beck, A. Giddens ve S. Lash (Ed.), Reflexive Modernazition içinde (ss. 56-109). Cambridge: Polity Press.
  • Girard, R. (2003). Şiddet ve Kutsal. İstanbul: Kanat Kitap.
  • Grayson, A. K. (1987). Assyrian Rulers of the Third and Second Millennia BC (to 1115 BC). University of Toronto Press.
  • Green, M. W. (1984). The Uruk Lament. Journal of the American Oriental Society, 104(2), 253-279. doi:10.2307/602171
  • Gurney, O. R. (1956). The Sultantepe Tablets (Continued). V. The Tale of the Poor Man of Nippur. Anatolian Studies, 6, 145-164.
  • Jiménez, E. (2017). The Babylonian Disputation Poems. With Editions of the Series of the Poplar, Palm and Vine, the Series of the Spider, and the Story of the Poor, Forlorn Wren. Leiden & Boston: Brill.
  • Jiménez, E. (2018). Highway to Hell: The Winds as Cosmic Conveyors in Mesopotamian Incantation Texts. G. van Buylaere, M. Luukko, D. Schwemer ve A. Mertens-Wagschal (Ed.), Sources of Evil Studies in Mesopotamian Exorcistic Lore içinde (ss. 316-351). Leiden & Boston: Brill.
  • Jiménez, E. (2021). Literature II.12 Palm and Vine. electronic Babylonian Literature-Projekt, Ludwig-Maximilians-Universität München. doi:10.5282/EBL/L/2/12
  • Jiménez, E. (2022). Middle and Neo-Babylonian Literary Texts in the Frau Professor Hilprecht Collection, Jena. Wiesbaden: Harrassowitz Verlag.
  • Kağnıcı, G. (2018). Insights from Sumerians Mythology: The myth od Enki and Ninmah and the History of Disability. Tarih İncelemeleri Dergisi, 33(2), 429-450.
  • Kahya, Ö. (2018). Ölüm Sonrası Hayat: Sumerce Metinlerde Öteki Dünya. Tarih Araştırmaları Dergisi, 37(63), 49-76.
  • Kahya, Ö. ve Çeçen, S. (2021). Akadca Belgelerde Salgın. Eskiçağ’da Salgın ve Hastalıklar içinde (ss. 51-78). İstanbul: Ege Yayınları.
  • Karaköz, K. (2024). Eski Mezopotamya Kaynaklarında Kent Ağıtları. Trakya Üniversitesi Edebiyat Fakültesi Dergisi, 14(28), 201-235. doi:10.33207/trkede.1462546
  • Kılıç, O. (2020). Tarihte Küresel Salgın Hastalıklar ve Toplum Hayatına Etkileri. M. Şeker, A. Özer ve C. Korkut (Ed.), Küresel Salgının Anatomisi İnsan ve Toplumun Geleceği içinde (ss. 14-55). Ankara: TÜBA Türkiye Bilimler Akademisi. 10.53478/TUBA.2020.024 adresinden erişildi.
  • Kikawada, I. (1983). The Double Creation of Mankind in Enki and Ninmah, Atrahasis I 1–351, and Genesis 1–2. Iraq, 45(1), 43-45.
  • Klein, J. (1998). Namtar. (A. Bramanti, Ed.)Reallexikon der Assyriologie und Vorderasiatischen Archäologie Band 9 Nab—Nuzi. Boston: De Gruyter.
  • Klein, J. (2017). The Concept of “Misfortune” in Sumerian Wisdom Literature. O. Drewnowska ve M. Sandowicz (Ed.), Fortune and Misfortune in the Ancient Near East Proceedings of the 60th Rencontre Assyriologique Internationale at Warsaw 21–25 July 2014 içinde (ss. 25-39). Winona Lake, Indiana: Eisenbrauns.
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  • Kramer, S. N. (1967). The Death of Ur-Nammu and His Descent to the Netherworld. Journal of Cuneiform Studies, 21, 104-122. doi:10.2307/1359365
  • Kramer, S. N. (1999). Tarih Sümer’de Başlar Yazılı Tarihteki Otuzdokuz İlk. (H. Koyukan, Çev.). İstanbul: Kabalcı Yayınevi.
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  • Lucarelli, R. (2017). Illness as Divine Punishment: The Nature and Function of the Disease Carrier Demons in the Ancient Egyptian Magical Texts. S. Bhayro ve C. Rider (Ed.), Demons and Illness from Antiquity to the Early-Modern Period içinde (ss. 53-61). Leiden & Boston: Brill.
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NAMTAR: SALGIN HASTALIKLARIN MİTOLOJİK TEMSİLİ

Yıl 2025, Sayı: 71
https://doi.org/10.30794/pausbed.1594555

Öz

Namtar, Eski Mezopotamya kaynaklarında ölüm, kader, hastalık, salgın hastalıklar ve yeraltı dünyasıyla bağdaştırılan bir figürdür. Çok yönlü bir varlık olarak hem tanrıların elçisi hem mutlak kader hem de demonik bir varlıktır. Bu tanımlamalar, Namtar’ın ilksel ve çok yönlü doğasının bir yansımasıdır. Ayrıca hastalık ve salgın hastalıkların kaynağı olduğuna da inanılmıştır. Eski Mezopotamya’da hastalık ve salgın hastalıklar, tanrıların ya da demonların insanlara verdiği bir ceza olarak algılanmaktaydı. Namtar’ın hastalıklarla olan ilişkisi onu zaman içerisinde demonik bir figür olarak algılanmasına neden olmuştur. Hastalık ve kader eksenindeki mutlak rolü Eski Mezopotamya toplumlarının kolektif korkularının ve kaygılarından kaynaklanmaktadır. Namtar’ın bu doğası, onun kolektif bilinçte sürekli bir tehdit ve belirsizlik kaynağı olarak görülmesine neden olmuştur. Toplum kaygılarının mitolojik bir temsili olan Namtar, bu bağlamda, insanların kader ve ölüm karşısındaki çaresizliklerini ve bu korkularla başa çıkma stratejilerini temsil etmektedir. Bu çalışma, çivi yazılı kaynakları temel alarak Namtar’in ilahi yönüne, doğasına ve toplumdaki algılanış biçimine odaklanmaktadır.

Kaynakça

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  • Wiggermann, F. A. M. (1992b). Mythological foundations of Nature. D. J. W. Meijer (Ed.), Natural Phenomena: Their Meaning, Depiction and Description in the Ancient Near East içinde (ss. 279-306). Amsterdam: VerhandelingeniKoninklijke Nederlandse Akademie van Wetenschappen.
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NAMTAR: MYTHOLOGICAL REPRESENTATION OF EPIDEMICS

Yıl 2025, Sayı: 71
https://doi.org/10.30794/pausbed.1594555

Öz

Namtar is a figure associated with death, fate, disease, epidemics, and the underworld in ancient Mesopotamian sources. As a multifaceted being, he is both the messenger of the gods, absolute destiny and a demonic being. These descriptions are a reflection of Namtar's primordial and multifaceted nature. He was also believed to be the source of disease and epidemics. In ancient Mesopotamia, disease and epidemics were perceived as a punishment inflicted on humans by gods or demons. Namtar's association with diseases led him to be perceived as a demonic figure over time. His absolute role in the axis of disease and fate stems from the collective fears and anxieties of ancient Mesopotamian societies. This nature of Namtar caused him to be seen as a constant source of threat and uncertainty in the collective consciousness. In this context, Namtar, as a mythological representation of social anxieties, represents people's helplessness in the face of fate and death and their strategies to cope with these fears. Based on cuneiform sources, this study focuses on the divine aspect of Namtar, its nature, and the way it was perceived in society.

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  • Wasserman, N. (2007). Between magic and medicine—Apropos of an old babylonian therapeutic text against Kuràrum disease (ss. 40-61). Brill. https://brill.com/display/book/edcoll/9789047404187/Bej.9789004124011.i-226_003.xml adresinden erişildi.
  • Westenholz Goodnick. (1997). Legends of the Kings of Akkade The Texts. Winona Lake, Indiana: Eisenbrauns.
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  • Wiggermann, F. A. M. (1992b). Mythological foundations of Nature. D. J. W. Meijer (Ed.), Natural Phenomena: Their Meaning, Depiction and Description in the Ancient Near East içinde (ss. 279-306). Amsterdam: VerhandelingeniKoninklijke Nederlandse Akademie van Wetenschappen.
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Toplam 87 adet kaynakça vardır.

Ayrıntılar

Birincil Dil Türkçe
Konular Eski Önasya Tarihi, Eskiçağ Tarihi (Diğer)
Bölüm Araştırma Makalesi
Yazarlar

Kübra Karaköz 0000-0003-3624-0332

Erken Görünüm Tarihi 16 Ekim 2025
Yayımlanma Tarihi 18 Ekim 2025
Gönderilme Tarihi 1 Aralık 2024
Kabul Tarihi 21 Ağustos 2025
Yayımlandığı Sayı Yıl 2025 Sayı: 71

Kaynak Göster

APA Karaköz, K. (2025). NAMTAR: SALGIN HASTALIKLARIN MİTOLOJİK TEMSİLİ. Pamukkale Üniversitesi Sosyal Bilimler Enstitüsü Dergisi(71). https://doi.org/10.30794/pausbed.1594555
AMA Karaköz K. NAMTAR: SALGIN HASTALIKLARIN MİTOLOJİK TEMSİLİ. PAUSBED. Ekim 2025;(71). doi:10.30794/pausbed.1594555
Chicago Karaköz, Kübra. “NAMTAR: SALGIN HASTALIKLARIN MİTOLOJİK TEMSİLİ”. Pamukkale Üniversitesi Sosyal Bilimler Enstitüsü Dergisi, sy. 71 (Ekim 2025). https://doi.org/10.30794/pausbed.1594555.
EndNote Karaköz K (01 Ekim 2025) NAMTAR: SALGIN HASTALIKLARIN MİTOLOJİK TEMSİLİ. Pamukkale Üniversitesi Sosyal Bilimler Enstitüsü Dergisi 71
IEEE K. Karaköz, “NAMTAR: SALGIN HASTALIKLARIN MİTOLOJİK TEMSİLİ”, PAUSBED, sy. 71, Ekim2025, doi: 10.30794/pausbed.1594555.
ISNAD Karaköz, Kübra. “NAMTAR: SALGIN HASTALIKLARIN MİTOLOJİK TEMSİLİ”. Pamukkale Üniversitesi Sosyal Bilimler Enstitüsü Dergisi 71 (Ekim2025). https://doi.org/10.30794/pausbed.1594555.
JAMA Karaköz K. NAMTAR: SALGIN HASTALIKLARIN MİTOLOJİK TEMSİLİ. PAUSBED. 2025. doi:10.30794/pausbed.1594555.
MLA Karaköz, Kübra. “NAMTAR: SALGIN HASTALIKLARIN MİTOLOJİK TEMSİLİ”. Pamukkale Üniversitesi Sosyal Bilimler Enstitüsü Dergisi, sy. 71, 2025, doi:10.30794/pausbed.1594555.
Vancouver Karaköz K. NAMTAR: SALGIN HASTALIKLARIN MİTOLOJİK TEMSİLİ. PAUSBED. 2025(71).