scholarly journals Mõningad märkused nelja ilmakaare kuninga ja jumal-kuninga kontseptsiooni kohta Sumeris ja Akkadis 3. at eKr

Mäetagused ◽  
2020 ◽  
Vol 78 ◽  
pp. 173-184
Author(s):  
Vladimir Sazonov ◽  
◽  
Keyword(s):  
The Sun ◽  
Original Meaning ◽  
Early Dynastic ◽  
Four Corners ◽  
The World ◽  
Ancient Mesopotamia ◽  
Universal Order ◽  
Universal Rule ◽  
The Universe

This article is dedicated to the issues related to the King of the Four Corners and the God-King in ancient Sumer and Akkad in the 3rd millennium BCE. The author shows that the title King of the Four Corners has always deified the ruler, but the ruler who used the title King of the Universe never claimed divinity. What conclusions can we draw? Except in two cases – the case of Erri-dupizir and the case of Utu-ḫeĝal – all kings who used the title king of the four corners were deified. Erri-dupizir was a foreigner, more a warlord or tribal chief of the Gutians than a king, but he tried to legitimate his power by using Akkadian-Sumerian formulas, among them royal titles. Utu-ḫeĝal freed Sumer from the Gutians’ yoke and re-introduced old Sumero-Akkadian ideological elements, among them the king of the four corners, because he wanted to be as powerful and strong as the Akkadian king Narām-Su’en, who was an example for Utu-ḫeĝal. We do not have any proof regarding the deification of Utu-ḫeĝal, as he ruled only 6–7 years, and we have only a few texts from the time of his reign. More interesting is the fact that none of the Sumerian or Akkadian kings who used the title king of the universe in the 3rd millennium and even in the early 2nd millennium BCE (Isin-Larsa period) were deified (at least we do not have a firm proof). How to explain this phenomenon? Firstly, I think the title king of the four corners had a slightly different meaning than king of the universe; however, both are universalistic titles. The title king of the four corners was probably seen as a wider and more important universalistic title in the sense not only of universal rule, but also of ruling the divine universe and divine spheres (heaven, sun, stars, etc.). It seems that it included some kind of divine aspect, while at least the Sumerian version of the title lugal an-ubda-limmuba means “king of the heaven’s four corners”. The title king of the four corners was related to the universe order, to the sun and the cosmos, and to cosmic divine powers, and they were connected to the universal order. We can see that sometimes the title king of the four corners was used to refer to gods in Ancient Mesopotamia – for example in the case of the god Tišpak in Ešnunna – but never king of the universe. Secondly, early dynastic rulers (e.g. Lagash or Uruk), who never used universalistic titles for themselves, addressed universalistic expressions and epithets to the main gods – e.g., Enlil, Ningirsu, etc. For example, Lugal-kiğine-dudu of Uruk claimed: “Enlil, king of all lands, for Lugal-kiğine-dudu – when the god Enlil truly summoned him, and (Enlil) combined (both) lordship and kingship for him”. Thirdly, ruling over all the lands from east to west or over the corners of the universe – these epithets may be used for gods. LUGAL KIŠ (later Akkadian šar kiššati(m)) in its early original meaning was seen only as “ruler over Kiš (or ruler over (the northern part of) Sumer)”; it was an important though more regional and geographic title. Fourthly, only much later did it acquire the meaning king of the universe but I am not sure about that meaning at all. In that case, king of the four corners had a different meaning; the title designated not only ruling over the world but it probably included some kind of divine aspect as well (Michalowski 2010). In that case the title šar kibrāt arbaˀi(m) – king of the four corners could be seen as more universal than LUGAL KIŠ (šar kiššati(m)). There still remain several questions which need to be solved: * Was LUGAL KIŠ in its Akkadian form šar kiššati(m) a universalistic title at all? * Or was LUGAL KIŠ a hegemonic title showing certain hegemonic rule or lordship over (all) Sumer (and Akkad?) but not including the whole world (here: Mesopotamia)? * Could it be for this reason that the king who used the title king of the four corners had to be deified but the king who was LUGAL KIŠ had not?

scholarly journals III. On the nature and construction of the sun and fixed stars

1795 ◽  
Vol 85 ◽  
pp. 46-72 ◽  
Keyword(s):  
Central Body ◽  
Planetary System ◽  
Considerable Progress ◽  
The Sun ◽  
Great Satisfaction ◽  
The Earth ◽  
The World ◽  
Celestial Bodies ◽  
The Universe ◽  
Made In

Among the celestial bodies the sun is certainly the first which should attract our notice. It is a fountain of light that illuminates the world! it is the cause of that heat which main­tains the productive power of nature, and makes the earth a fit habitation for man! it is the central body of the planetary system; and what renders a knowledge of its nature still more interesting to us is, that the numberless stars which compose the universe, appear, by the strictest analogy, to be similar bodies. Their innate light is so intense, that it reaches the eye of the observer from the remotest regions of space, and forcibly claims his notice. Now, if we are convinced that an inquiry into the nature and properties of the sun is highly worthy of our notice, we may also with great satisfaction reflect on the considerable progress that has already been made in our knowledge of this eminent body. It would require a long detail to enumerate all the various discoveries which have been made on this subject; I shall, therefore, content myself with giving only the most capital of them.

Religion, Collectivism, and Intrahistory: the Peruvian Ideal of Dependence

1978 ◽  
Vol 10 (2) ◽  
pp. 239-262
Author(s):  
Fredrick B. Pike
Keyword(s):  
Max Weber ◽  
The Sun ◽  
Four Corners ◽  
The World ◽  
Ruling Elites

The Inca ruling elites of ancient Peru based their right to leadership on a claim not only to aristocratic but also to divine blood. They were, they assured their subjects, descendants of Manco Capac, the son of the sun who according to official Inca history had founded the Empire of Tahuantinsuyo (the four corners). For the Incas, therefore, legitimacy rested on charisma, in the sense in which Max Weber used that word: ‘It is the quality which attaches to men and things by virtue of their relations with the “supernatural,” that is, with the nonempirical aspects of reality in so far as they lend theological meaning to men's acts and the events of the world.’

Does the Universe Exist Because It Ought To? A Critique of Extreme Axiarchism

Dialogue ◽  
1993 ◽  
Vol 32 (4) ◽  
pp. 651-658
Author(s):  
Roland Puccetti
Keyword(s):  
The Sun ◽  
Traditional Theism ◽  
The World ◽  
Way Of Thinking ◽  
The Republic ◽  
The Universe

If axiarchism is the theory that the world is ruled by value, extreme axiarchism is the theory that some set of ethical needs is itself creatively powerful (Mackie 1982). Both views go back to Plato's claim in The Republic that the Form of the Good gives us knowledge and creative energy on analogy with the sun giving us vision without itself acting in the world. Insofar as this way of thinking obviates the need for a creative God, extreme axiarchism is a rival to traditional theism; if there is a God he was called into existence by virtue of his ethical requiredness.

scholarly journals Transitional Rites in Pre-Dynastic and Early Dynastic Egypt

2021 ◽  
Vol 7 (11) ◽  
pp. 387-407
Keyword(s):  
Social Status ◽  
World Order ◽  
Marital Relations ◽  
High Position ◽  
Life And Death ◽  
Ancient Egyptian ◽  
Early Dynastic ◽  
The World ◽  
Egyptian Culture ◽  
The Universe

Mythopoetic thinking operates on a binary principle, classifying all the phenomena of the macro- and microcosm. The opposition between cosmos and chaos, in other words, between life and non-being, was fundamental. Spaces assimilated by culture, an ordered world, symbolized by various images: a pillar, a mountain, a temple, a dwelling, was conceived as the center of the universe, which was opposed by chaos that threatened order. These ideas about the world order were actualized in the sphere of ritual, designed to preserve the order created in the first times by the ancestors and gods. The repetition of the original myth in the ritual was supposed to restore, renew the world order in the cyclical movement of time. This applied both to the general Egyptian holidays, such as the New Year, and to the initiations that members of society took place at one stage or another of the development of Ancient Egyptian culture. Transitional rites had two aspects: age and social. When passing the initiation, the members of the collective increased their social status, became initiated, moving from adolescence to marital relations, increasing their status in the collective. A special position was occupied by leaders and kings, who confirmed their high position in society during the holiday sd. Funerals were also considered transitional rites. Transitional rituals united ideas about such opposites as life and death, which was equated with the loss of a person's previous social status. An indispensable attribute of rituals was sacrifice, and not only bloody of animals, but also sacrifice with ancient ritual objects during the construction of temples on the site of ancient sanctuaries. Notable examples have been associated with the kings in charge of the prosperity of Egypt.

Machines

On Purpose ◽  
2019 ◽  
pp. 42-60
Author(s):  
Michael Ruse
Keyword(s):  
Sixteenth Century ◽  
Scientific Revolution ◽  
Natural Philosophy ◽  
The Sun ◽  
The Real ◽  
The Earth ◽  
The World ◽  
Real Change ◽  
The Universe ◽  
The Revolution

This chapter discusses the Scientific Revolution that is dated from the publication of Nicolaus Copernicus's On the Revolutions of the Heavenly Spheres in 1543, the work that put the sun rather than the earth at the center of the universe to Isaac Newton's Mathematical Principles of Natural Philosophy in 1687, the work that gave the causal underpinnings of the whole system as developed over the previous one hundred and fifty years. Historian Rupert Hall put his finger precisely on the real change that occurred in the revolution. It was not so much the physical theories, although these were massive and important. It was rather a change of metaphors or models—from that of an organism to that of a machine. By the sixteenth century, machines were becoming ever more common and ever more sophisticated. It was natural therefore for people to start thinking of the world—the universe—as a machine, especially since some of the most elaborate of the new machines were astronomical clocks that had the planets and the sun and moon moving through the heavens, not by human force but by predestined contraptions. In a word, by clockwork!

Models in physics

2018 ◽  
Author(s):  
Roman Frigg
Keyword(s):  
Elliptical Orbit ◽  
Target System ◽  
Newtonian Mechanics ◽  
The Sun ◽  
Fundamental Theory ◽  
Term Model ◽  
The World ◽  
The Universe

In its most common use, the term ‘model’ refers to a simplified and stylised version of the so-called target system, the part or aspect of the world that we are interested in. For instance, in order to determine the orbit of a planet moving around the sun we model the planet and the sun as perfect homogenous spheres that gravitationally interact with each other but nothing else in the universe, and then apply Newtonian mechanics to this system, which reveals that the planet moves on an elliptical orbit. Views diverge about what sort of entity such a model is. Those focusing on the formal aspects of models regard them either as equations or set-theoretical structures, while those opposed to such an approach take them to be descriptions or abstract (yet non-mathematical) entities. A further question concerns the relation of models and theories. In some cases models can be derived from theory simply by specifying the relevant determinables in a theory’s general equations. But many models cannot be obtained from theory in this straightforward way, and some even involve assumptions that contradict the fundamental theory. The relation of models to their respective target systems is equally complex and fraught with controversy. Two influential proposals take the relation between a model and its target to be isomorphism or similarity, respectively. This, however, has been criticised as too restrictive, since many models seem not to fit this mould.

Panbabylonianism

1910 ◽  
Vol 3 (1) ◽  
pp. 47-84 ◽  
Author(s):  
Crawford H. Toy
Keyword(s):  
The Sun ◽  
The Moon ◽  
The West ◽  
The World ◽  
The Will ◽  
The Right ◽  
Heaven And Earth ◽  
The Universe ◽  
Plant Forms

In the year 1794 Charles François Dupuis brought out his Origine de tous les cultes, ou religion universelle, a work that made a great stir in its day. His object, he explains, was not to express his own religious views, but simply to describe the opinions of the ancients. The religion of antiquity he represents as the recognition of the divinity of the universe, the heavenly bodies playing the chief rôle; all ancient cosmogonies, with heaven and earth, all the apparatus of religion (ritual, processions, images), and all myths were derived from sun, moon, planets, and constellations. The beast-forms and plant-forms of the Egyptian deities, for example, were copied from the constellations into which men had divided the starry sky; the zodiac was associated with the sun as a cause of mundane phenomena, and the division of the sky into twelve parts gave vogue and sacredness to the number twelve among Egyptians, Hebrews, and Greeks; the sun was the chief god—it was called the right eye of the world, and the moon the left eye; from the victory of the sun over darkness and winter sprang the idea of a Restorer of the world, a Saviour. He remarks also that the ancient Chaldeans were distinguished for their achievements in astronomy, and that from them the knowledge of these sciences was carried to the West. They taught that the heavenly bodies controlled mundane destinies, and, according to Diodorus, that the planets were the interpreters of the will of the gods.

scholarly journals DEATH IN 2020 AND A COVID-19 GREAT EPIDEMIC: AN ISLAMIC ANALYSIS

2020 ◽  
Vol 2 (2) ◽  
pp. 126-141
Author(s):  
Md. Kohinoor Hossain
Keyword(s):  
Climate Change ◽  
The Sun ◽  
The Moon ◽  
Same Sex ◽  
The Past ◽  
New Religions ◽  
The World ◽  
Present World ◽  
The Universe ◽  
People Today

Only love to almighty Allah is the greatest love. From ages to ages, Allah has sent his messengers to preach only love to Him. Many destructions, disruptions, and explosions have occurred in this world. This paper tries to explore the causes of the great disasters in the world. The global people when they lead an invalid way, there occurs a terrible crisis. None of the worlds saves it. Only Allah can save global people. Today, the present world is full of share-ism, idolatry-ism, usury-ism, zakat-free-ism, killing-ism, injustice-ism, and inhumanity-ism. They practice about Gods and Goddesses. They believe that the sun, the moon, the stars, the trees, the stone, the angels, the jinn, and other animals can reach Allah. They are the dearest persons who are God, Gods, Goddess, and Goddesses related. Above eleven million people think and say that there is no creator of the universe. It is operating as automated. Marriages and sexism are human to animal. They practice as same-sex, polygamy, polygyny, and polyandry. Most of the global people pray to Materials, Death Guru, God, Gods, Goddess, Goddesses, Peer, Saai, Baba, Abba, Dihi Baba, Langta Baba, Khaja Baba, Joy Guru, Joy Chisty, Joy Baba Hydery, Joy Maa Kali, Maa Durga, Moorshid Kibla, Baba Haque Bhandary, Joy Ganesh Pagla, Joy Deawan Baggi, Joy Chandrapa, Joy Sureshwaree, Fooltali Kebla, Sharshina Kebla, Foorfoora Kebla, Joy Ganapati, Joy Krishnan, Joy Hari, Joy Bhagaban and Mazzarians. The new religions have preached in the world such as Baha’i, Kadyany, Khaljee, Din-E-Elahi, Brahma, and Humanism. The world is full of Shirkism, Moonafikism, Goboatism, Bohtanism, Mooshrikiaism, Oathlessism, and Khianotkariism. In the past, undetermined civilizations have vanished but none can save civilization. This Covid-19 great destruction is human-made. It is from climate change that comes to the global people as a great curse.

scholarly journals Speculations on Possible Physical and Cosmical Phenomena in Reference to the Past Conditions of Our Earth

The Geologist ◽  
1863 ◽  
Vol 6 (5) ◽  
pp. 178-183
Author(s):  
S. J. Mackie
Keyword(s):  
Planetary System ◽  
The Sun ◽  
The Past ◽  
The Earth ◽  
Planetary Orbits ◽  
The World ◽  
Ancient Times ◽  
The Universe ◽  
Past Conditions

Whenever we begin to think about the formation of the universe we get at once into the realms of speculation, and the only value of our thoughts rests in their probability. In everything unknown we must first form an idea—that is, speculate; then, by partial gatherings of facts, or by positive reasoning, we may theorize. Ultimately, by the accumulation of evidence, we may prove that which, in the first place, we only imagined. When first men observed the sun, they regarded the earth as a flat plain, over which the sun passed in his heavenly course, and below which, at eve, he retired to rest. It was not until many ages had elapsed that the world came to be regarded as round, and even then it was long before the sun was considered as a fixed centre of the planetary system revolving round him.By no nation of ancient times has astronomy been more advanced than the Greeks. Not that the Greeks ever worked out much to a proved result, but they were an imaginative people, and they invented notions. If one theory or speculation was disproved, they invented another; and, hit or miss, they always seemed to have fresh ideas in reserve. In some things astronomical, as in many other things that the world believes in, we may be heretics, and we admit we do not adhere to all the cosmical, physical, geological, and spiritual tenets of the popular faiths. We may not entirely believe in the perfect stability of the universe; we may doubt the eternal endurance of the sun's bright rays; and we may not quite acquiesce in the unchangeable permanence of tne planetary orbits: in short, we do not believe in the permanence of anything whatever in creation. All ever has been change, and changeful all things ever will be. Diversity and change are visible in the first created things of which any relics have been left us.

WRESTLING AS A SYMBOL FOR MAINTAINING THE ORDER OF NATURE IN ANCIENT MESOPOTAMIA

2002 ◽  
Vol 2 (1) ◽  
pp. 1-26
Author(s):  
Joseph Azize
Keyword(s):  
Domestic Animals ◽  
Natural Order ◽  
Wild Animals ◽  
Time Geography ◽  
Early Dynastic ◽  
Art Works ◽  
Ancient Mesopotamia ◽  
Forms Of Life ◽  
The Universe ◽  
Selection Of

AbstractThere is found in the ancient art of Mesopotamia an enigmatic bearded hero who appears in several attitudes, but often wrestling wild animals. An analysis of the art demonstrates that this figure is a guardian of the natural order. It is now known that the figure is not Gilgameš, as was once thought, but a ''lahmu'' (singular), and that the lahmū (plural) as a class, are the servants of the god Enki. The material considered here reveals a consistent outlook wherein the universe is viewed as being in a dynamic, but not invulnerable, equilibrium. Everything has a place, or better, a latitude, and when it lives and dies within its latitude, balance is maintained. Paradoxically, the appetite of creatures to dominate and prevail over other forms of life was admitted as a legitimate factor in the equation of the universe. Every striving has both a natural scope and a natural limit. The art work in question comprises, as it were, a prayer in pictures that the limits be maintained. From all this a concept of nature implicitly emerges: it is the field wherein gods, demi-gods, humans, animals and plants all struggle to sustain their existence. It is, among other things, where animals and human consume, and protect their own resources from being consumed. The wrestling motif is significant in these art works. With few exceptions, the bearded hero wrestles, rather than stabs, wild beasts attacking domestic animals. Implicitly, it propagates the view that struggle is necessary to maintain the natural balance. Wrestling (checking), not slaying, represents the appointed way to maintain order against the threat of the wild. The wrestling hero thus maintains a ''co-existence of contraries''. Wrestling an opponent allows for the opponent to be subdued without being destroyed. The topic is large, and naturally opens onto other questions. It is necessary to limit the paper, and I have done so in three ways: in time, geography and artistic material. In time, and geographically, I concentrate on Early Dynastic Sumer. I restrict my consideration of the artistic material to the art of cylinder seals, and even then discuss only a selection of the available seals.

Sign in / Sign up

Export Citation Format

Share Document