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1

Kuningavoim ja kuninglik templipoliitika Sumeris ja Akkadis 2500–2154 eKr

100%
Sazonov V.
Mäetagused
|
2015
|
vol. 60
71-94
EN
In this article, the author has raised a few questions concerned with the relations of rulers and temples: temple politics of the rulers of the Late Presargonic period (the Early Dynastic III, ca. 2500–2335 BCE) and the Sargonic period (2334–2154 BCE) in Sumer and Akkad. The first written records of the subdual of the main temples and sanctuaries by Sumer rulers date back to not earlier than ca 2500–2400 BCE, but this politics of subjection still remained irregular until the end of the Early Dynastic Period and it was not yet a strong ruling instrument used by kings. It seems that during this period these politics were not yet regularly applied by rulers and only some Early Dynastic kings sometimes used them. However, the situation changed dramatically when Sargon of Agade established the Akkadian Empire in the late 24th century BCE. The Akkadian kings (Sargonids) were the first rulers in the Mesopotamian region who had established a large territorially centralised state with its own administrative system and a relatively complex bureaucracy. On the hierarchical top of the state administration was a strong and powerful king with unlimited power, who was sometimes even deified (e.g. the case of Narām-Su’en of Akkad). The unifying politics of the Akkadian kings were carried out in all spheres of statehood, ideology, and, of course, cult. For that reason, the Sargonic kings tried to unify the calendar systems and rituals. They also tried to create a unified Sumero-Akkadian pantheon that was meant to be universal for all the inhabitants of the empire. Undoubtedly, the Akkadian kings wished to control the peripheral regions of their kingdom. This was the time when the unification of the measurement system also took place. Certainly some important changes occurred in the state’s religious politics – the subjection of priesthood and the most influential temples of the Akkadian state. Sargon and his successors – kings of Akkad – systematically assigned their daughters and sons or other relatives to key positions in temple hierarchies as top administrators, or high priests or priestesses. They wanted to keep the main cults of their state entirely under control, but also to control temples economically, because some temples were quite rich and owned treasuries, slaves, cattle, and land. This became part of the new centralised political course or, to be more exact, the political programme of the Sargonic kings.
2

Tummali ajalugu. Moningaid markusi muistsete Sumeri kuningate ja nende kuningavoimu ideoloogia kohta

100%
Sazonov V.
Mäetagused
|
2013
|
vol. 54
169-184
EN
The current short but very important Sumerian literary text, which was written in the Sumerian language at the end of the reign of Ur III (2112–2004 BCE) or at the beginning of the Isin-Larsa epoch (ca 21st or 20th century BCE), consists of only 33 lines. The temple of Tummal is dedicated to the goddess Ninlil, spouse of the god Enlil, who was the main god of Mesopotamia, the protector of kingship, and the king of all deities. Tummal was a very significant sanctuary for Sumerians and played an important role not only in religion, but also in royal ideology. The texts of Tummal Inscription known as “The History of Tummal” mention the rulers of Sumer, who had done building and renovating works in this temple complex. Yet, the kings-builders are not listed chronologically and these texts are quite tendentious and propagandistic, as some important kings are not even mentioned because of ideological reasons; for example, Akkadian kings (2334–2154 BCE) or rulers of Lagash. The reason why Akkadian kings were not mentioned as builders in Tummal, might probably be that some Akkadian kings like Naram-Su´en became prototypes of evil and cursed kings. They were believed to rebel against divine norms and rules and were later cursed and punished by all the great gods of Sumer and Akkad. The kings of Lagash were not mentioned for a different reason: Gudea, who belonged to the 2nd dynasty of Lagash, had probably very good relations with Gutian tribes, who destroyed the Akkadian Empire in ca 2200–2154 BCE, conquered Akkad and Sumer and controlled these territories for 60–70 years. Sumerians and Akkadians hated Gutians and after Sumer and Akkad became free from the Gutian invaders, kings of the 3rd dynasty of Ur decided that for political and ideological reasons the kings of Lagash would not be mentioned at all.
3

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.
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