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Kirves Nergali jaoks. Taheldusi sumerite ja akkadlaste allilmakujutlustest

100%
Sazonov V.
Mäetagused
|
2012
|
vol. 51
101–112
EN
The current short Sumerian literary text, which was written in Old Babylonian time and which consists of only 16 lines, is a dedicatory inscription. This text was written on a bronze axe that was dedicated to Nergal, the main Mesopotamian god of the netherworld. The text reflects the imaginations of ancient Sumerians and Akkadians concerning afterlife in the netherworld. In ancient Egypt the fate of people after death was decided by the great gods of the netherworld and people could be happy if they had not committed any serious sins. In Mesopotamia life after death in the kingdom of Nergal was quite different from that of ancient Egypt – people suffered under very bad conditions. They were in pain, frozen and hungry, and their drinking water was very dirty. Some other literary texts, such as “Gilgamesh, Enkidu and the Netherworld” also describe these harsh conditions in the netherworld of Mesopotamia. Of course, if a person had donated to gods, especially to Nergal, abundant gifts and offered sacrifices, they might have been given a possibility to drink clean water. Nibrutalu, the author of this text, which was called by researchers “An Axe for Nergal”, dedicated this axe with inscriptions to god Nergal. With this act he hoped to be given the possibility to drink clean water.
2
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Religijne czy świeckie (polityczne) pochodzenie prawa w Mezopotamii (?)

75%
Sienkiewicz E.
Studia Koszalińsko-Kołobrzeskie
|
2019
|
issue 26
347-363
PL
Mezopotamia, której początki sięgają czasów prehistorycznych, uznawana jest za najstarszą cywilizację. Mimo wielu poważnych luk w materiale badawczym, dotychczasowe poszukiwania naukowe pozwalają stwierdzić, że w kwestii związków prawa z religią pojawiły się w niej dość zaskakujące rozwiązania. Pierwsze uregulowania prawne u Sumerów wiążą się z powstawaniem miast i przywództwem, wyraźnie wpisanym w ich wierzenia religijne. Dość wcześnie wyłaniająca się w tej cywilizacji instytucja króla, rozumiana jest jako pośrednicząca między światem boskim a ludzkim. Nie oznacza to jednak całkowitego utożsamienia religii i polityki, o czym świadczą uregulowania prawne w Mezopotamii. Król, który stanowi prawo, nie jest w tej funkcji reprezentantem bóstwa. Ustalając obowiązujące podwładnych normy, nie traktuje ich jako pochodzących od boga, co świadczy o rozróżnianiu przez Sumerów polityki od religii. Nie zdają sobie oni jeszcze sprawy z konsekwencji tego rozróżnienia, o czym świadczy ich niekonsekwencja w kwestii sankcji. Ustanawiając bowiem kary za nieprzestrzeganie tworzonego przez siebie prawa, król powołuje się na bóstwo, które w ten sposób, nie będąc źródłem prawa, traktowane jest jako jego zabezpieczenie.
EN
Mesopotamia, whose origins date back to prehistoric times, is considered to be the oldest civilization. In spite of many serious gaps in the research material, the scientific research suggests that there are quite surprising solutions regarding the links between law and religion. The first legal regulations in the Sumerians are connected with the development of cities and leadership, clearly set in their religious beliefs. The institution of a king, appointed in this civilization quite early, is understood as an intermediary between the divine and the human world. This does not, however, equate religion with politics, as it is evidenced by the legal regulations in Mesopotamia. The king who is a law representative is not a representative of the deity. The established norms mean that he does not treat the subordinates as coming from god. It proves the separation between the Sumerian politics and religion. They are not yet aware of the consequences of this distinction, as it is evidenced by their inconsistency in terms of sanctions. By establishing the penalty for disobedience against the law he creates, the king refers to the deity, which in this way, without being a source of law, is treated as its protection.
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