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esarra-hammat [2014/08/07 08:48] dahlesarra-hammat [2014/10/23 16:19] (current) hawkins
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  “....E<sub>2</sub> KI.MAH //ša<sub>2</sub> <sup>f</sup>é-šar<sub>2</sub>-<ra>-ha-mat// MI<sub>2</sub>.E<sub>2</sub>.GAL-//šu<sub>2</sub>//:.. the grave of Ešarra-hammat, his (king) wife …”  “....E<sub>2</sub> KI.MAH //ša<sub>2</sub> <sup>f</sup>é-šar<sub>2</sub>-<ra>-ha-mat// MI<sub>2</sub>.E<sub>2</sub>.GAL-//šu<sub>2</sub>//:.. the grave of Ešarra-hammat, his (king) wife …”
  
-“//ša<sub>2</sub> <sup>f</sup>e<sub>2</sub>-šar<sub>2</sub>-ra-ha-mat// MI<sub>2</sub>.KUR //ša<sub>2</sub>// mAŠ-PAP-AŠ MAN KUR AŠ: Belonging to Ešarra-hammat, wife of Esarhaddon, king of Assyria…” (RINAP 4, Esarhaddon,2001 and 2002).+“//ša<sub>2</sub> <sup>f</sup>e<sub>2</sub>-šar<sub>2</sub>-ra-ha-mat// MI<sub>2</sub>.KUR //ša<sub>2</sub>// <sup>m</sup>AŠ-PAP-AŠ MAN KUR AŠ: Belonging to Ešarra-hammat, wife of Esarhaddon, king of Assyria…” (RINAP 4, Esarhaddon,2001 and 2002).
  
  In addition, Naqī’a also continued her position in the reign of Esarhaddon, her son. It seems possible that exceptional circumtances, such as Esarhaddon’s need to bolster his mother’s status for political reasons, might have necessitated a change in the institution of MI<sub>2</sub>.E<sub>2</sub>.GAL (Svärd 2012: 96).  In addition, Naqī’a also continued her position in the reign of Esarhaddon, her son. It seems possible that exceptional circumtances, such as Esarhaddon’s need to bolster his mother’s status for political reasons, might have necessitated a change in the institution of MI<sub>2</sub>.E<sub>2</sub>.GAL (Svärd 2012: 96).
  
-At this point, it is necessary to discuss throughly those Neo-Assyrian texts where the compound MI<sub>2</sub>.E<sub>2</sub>.GAL appears in the plural. There are only two references to queens in the plural form among the Neo-Assyrian texts. The first one comes from a funerary ritual of queen. Indeed, it was performed as a funerary ritual for Ešarra-hammat in 672. None of female participiants of the ritual are identified by name. Instead, they are referred to as “the daughter-in-law” (kallatu),  and “the daughter” (marat šarri) (Melville 2004: 38 ve 46). At the beginning of the ritual “the daughter-in-law” apparently washes the feet of Ešarra-hammat and kisses them. “The daughter” sprinkles roasted grain in the second part of the ritual. It is recorded that the queens (MI<sub>2</sub>.E<sub>2</sub>.GAL.MEŠ) cry out (Svärd 2012: 97). The second refence is an astrological report (SAA 08, [[http://cdli.ucla.edu/P237315|381]]) from 669, MI<sub>2</sub>.E<sub>2</sub>.GAL appears in the plural “for the king, the son of the king (and) his (w)ives” (Svärd 2012: 96).+At this point, it is necessary to discuss throughly those Neo-Assyrian texts where the compound MI<sub>2</sub>.E<sub>2</sub>.GAL appears in the plural. There are only two references to queens in the plural form among the Neo-Assyrian texts. The first one comes from a funerary ritual of queen. Indeed, it was performed as a funerary ritual for Ešarra-hammat in 672. None of female participiants of the ritual are identified by name. Instead, they are referred to as “the daughter-in-law” (//kallatu//),  and “the daughter” (//marat šarri//) (Melville 2004: 38 ve 46). At the beginning of the ritual “the daughter-in-law” apparently washes the feet of Ešarra-hammat and kisses them. “The daughter” sprinkles roasted grain in the second part of the ritual. It is recorded that the queens (MI<sub>2</sub>.E<sub>2</sub>.GAL.MEŠ) cry out (Svärd 2012: 97). The second refence is an astrological report (SAA 08, [[http://cdli.ucla.edu/P237315|381]]) from 669, MI<sub>2</sub>.E<sub>2</sub>.GAL appears in the plural “for the king, the son of the king (and) his (w)ives” (Svärd 2012: 96).
esarra-hammat.txt · Last modified: 2014/10/23 16:19 by hawkins
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