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ÇİVİYAZILI METİNLERDEN ANTİK YAZARLARA: BEROSSOS

Yıl 2022, Cilt: 7 Sayı: 12, 208 - 223, 29.06.2022
https://doi.org/10.48122/amisos.1119199

Öz

Antik tarihçiler eserlerini oluştururken önceki yazarların anlatılarına atıflar verirken metin alıntıları da yapmışlardır. Bu alıntılar hem yazarın eserini zenginleştirmek hem de önceki uluslar hakkında daha geniş bilgi vermek amacını taşımaktaydı. Antik yazarlar, Mısır ve Mezopotamya gibi coğrafi olarak uzak ulusların tarihleri ile ilgili bilgi verirken bu toplumların yazarlarının anlatımlarını kullanmışlardır. Birçok antik tarihçi, binlerce yıl geriye gittiği bilinen Mezopotamya tarihi ve mitolojik anlatımları için Berossos’un günümüze ulaşmayan eserinden faydalanmışlardır. Berossos’un eserinden özellikle kral listeleri, Tufan mitosu ve Oannes anlatımına dair parçaları kendi yorumlarını da ekleyerek çalışmalarına dahil etmişlerdir. Bu durum Mezopotamya’nın tarihsel düşünce sisteminin ve mitolojik anlatım geleneğinin Hellen dünyasına Yunan toplumuna ulaşmasına sebep olmuştur. Bu bilgilerin bir kısmı Hellen toplumu tarafından büyük takdir görerek benimsenirken bir kısmının güvenirliğine kuşkuyla yaklaşılmıştır. Bu durumun temel nedeni ise iki toplum arasındaki kültür farkı olduğu iddia edilebilir. Bu çalışma, Berossos’un eseri vasıtasıyla Hellen toplumuna ulaşan anlatımların dönemin tarihçilerinin eserlerinde nasıl yer bulduğunu açıklayarak Mezopotamya bilgeliğinin Hellen düşünüş tarzı üzerindeki etkilerini ortaya koymayı amaçlamaktadır.

Kaynakça

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  • Beaulieu, P. 2007, Late Babylonian intellectual Life. In: G. Leick (ed.) The Babylonian World. New York, 473 – 484.
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  • Breucker, G. 2003, Berossos and the Mesopotamian Temple as Centre of Knowledge during the Hellenistic Period In: A. A. MacDonald, M. W. Twomey and G. J. Reinink (ed.) Learned Antiquity Scholarship and Society. Leuven, 13 – 24.
  • Brisch, N. 2006, “The Priestess and the King: The Divine Kingship of Šū-Sîn of Ur”, Journal of the American Oriental Society 126. 2, 161 – 176.
  • Brisch, N. 2013, “Of Gods and Kings: Divine Kingship in Ancient Mesopotamia”, Religion Compass 7. 2, 37 – 46.
  • Brown, T. S. 1978, “Suggestions for a Vita of Ctesias of Cnidus”, Historia: Zeitschrift für Alte Geschichte 27, 1 – 19.
  • Buccellati, G. 1981, “Wisdom and Not: The Case of Mesopotamia”, Journal of the American Oriental Society 101, 35 – 47.
  • Budge, E. A. W. 2005, Annals of The Kings of Assyria: The Cuneiform Texts with Translations and Transliteratina form the Orginal Documents. London.
  • Burstein, S. M. 1978, The Babyloniaca of Berossus. Malibu.
  • Butler, S. A. L. 1998, Mesopotamian Conceptions of Dreams and Dream Rituals. Münster.
  • Charpin, D. 2010, Reading and Writing in Babylon. London.
  • Chen, Y.S. 2013, The Primeval Flood Catastrophe Origins and Early Development in Mesopotamian Traditions. Oxford.
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  • Dandamayev, M. 1969, Achaemenid Babylonia In: I.M. Diakokoff (ed.) Ancient Mesopotamia Socio-Economic History, 296 – 311.
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FROM CUNEIFORM TEXTS TO ANCIENT WRITERS: BEROSSOS

Yıl 2022, Cilt: 7 Sayı: 12, 208 - 223, 29.06.2022
https://doi.org/10.48122/amisos.1119199

Öz

While ancient historians create their works, they make citations to the narrative of previous authors and they did text quotes. These quotations were meant to enrich both the author's work and to provide wider information about the previous nations. Ancient writers used the narrations of the authors of these societies while giving information about the history of distant nations, such as Egypt and Mesopotamia. Many ancient historians have benefited from the nonextant work of Berossos for the history of Mesopotamia and mythological narratives known to have gone back thousands of years. These authors included the work of the Berossos, especially the king's lists, the Flood myth and the descriptions of the Oannes, adding their own interpretations. This situation has led the Greek community to arrive in the Hellenic world with the historical thought system of Mesopotamia and the tradition of mythological expression. While some of this information has been adopted with great appreciation by the Hellenic community, some of its credibility has been skeptical. The main reason for this situation can be claimed to be the cultural difference between the two communities. This study aims to reveal the effects of Mesopotamian wisdom on the Hellenic thought style by explaining how the narratives of the Hellenic community were found in the works of the historians of the era through the work of Berossos.

Kaynakça

  • Ascalone, E. and Frongia, R. M. G. 2007, Mesopotamia: Assyrians, Sumerians, Babylonians. California.
  • Banning, E. B. 1997, Spatial Perspectives on Early Urban Development in Mesopotamia. In: W. E. Aufrecht, S. W. Gauley and N. A. Mirau (ed.)” Urbanism in Antiquity: From Mesopotamia to Crete. London, 17 – 34.
  • Beaulieu, P. 2007, Late Babylonian intellectual Life. In: G. Leick (ed.) The Babylonian World. New York, 473 – 484.
  • Bernbeck, R. 2009, “Class Conflict in Ancient Mesopotamia: Between Knowledge of History and Historicizing Knowledge”, Anthropology of the Middle East 4. 1, 33 – 64.
  • Bertman, S. 2003, Handbook to Life in Ancient Mesopotamia. Oxford.
  • Bottero, J. 1992, Mesopotamia Writing, Reasoning, and the Gods. Chicago.
  • Bouyer, L. 1988, Cosmos: The World and the Glory of God. Petersham.
  • Bremmer, J. N. 2008, Greek Religion and Culture, the Bible, and the Ancient Near East. Leiden.
  • Breucker, G. 2003, Berossos and the Mesopotamian Temple as Centre of Knowledge during the Hellenistic Period In: A. A. MacDonald, M. W. Twomey and G. J. Reinink (ed.) Learned Antiquity Scholarship and Society. Leuven, 13 – 24.
  • Brisch, N. 2006, “The Priestess and the King: The Divine Kingship of Šū-Sîn of Ur”, Journal of the American Oriental Society 126. 2, 161 – 176.
  • Brisch, N. 2013, “Of Gods and Kings: Divine Kingship in Ancient Mesopotamia”, Religion Compass 7. 2, 37 – 46.
  • Brown, T. S. 1978, “Suggestions for a Vita of Ctesias of Cnidus”, Historia: Zeitschrift für Alte Geschichte 27, 1 – 19.
  • Buccellati, G. 1981, “Wisdom and Not: The Case of Mesopotamia”, Journal of the American Oriental Society 101, 35 – 47.
  • Budge, E. A. W. 2005, Annals of The Kings of Assyria: The Cuneiform Texts with Translations and Transliteratina form the Orginal Documents. London.
  • Burstein, S. M. 1978, The Babyloniaca of Berossus. Malibu.
  • Butler, S. A. L. 1998, Mesopotamian Conceptions of Dreams and Dream Rituals. Münster.
  • Charpin, D. 2010, Reading and Writing in Babylon. London.
  • Chen, Y.S. 2013, The Primeval Flood Catastrophe Origins and Early Development in Mesopotamian Traditions. Oxford.
  • Clark, M. 2012, Exploring Greek Myth. Malden.
  • Clay, A. T. 2003, Atrahasis: An Ancient Hebrew Deluge Story and Other Flood Story Fragments. San Diego.
  • Cline, E. H. and Graham, M. W. 2011, Ancient Empires: From Mesopotamia to the Rise of Islam. New York.
  • Collins, C. J. 2012, “Noah, Deucalion, and the New Testament”, Biblica 93. 3, 403 – 426.
  • Cooper, J. 2010, “Assyrian Prophecies, the Assyrian Tree, and the Mesopotamian Origins of Jewish Monotheism, Greek Philosophy, Christian Theology, Gnosticism, and Much More”, Journal of the American Oriental Society 120, 430 – 444.
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  • Dundes, A. 1988, The Flood Myth. London.
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  • Flavius Josephus, Antiquitates Iudaicae (Loeb) London, 1939.
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  • Foster, B. R. 1974, “Wisdom and the Gods in Ancient Mesopotamia”, Orientalia 43, 344 – 354.
  • Foster, B. R. 2005, Before the Muses: Archaic, Classical, Mature. Maryland.
  • Frankfort, H. 1948, Kingship and the Gods. Chicago.
  • Frymer-Kensky, T. 1977, “The Atrahasis Epic and Its Significance for Our Understanding of Genesis 1-9”, The Biblical Archaeologist 40. 4, 147 – 155.
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  • Glassner, J. J. 2003, The Invention of Cuneiform: Writing in Sumer. Baltimore.
  • Gmirkin, R. 2006, Berossus and Genesis, Manetho and Exodus: Hellenistic Histories and the Date of the Pentateuch. New York.
  • Graf, F. 1996, Greek Mythology: An Introduction. Baltimore.
  • Grayson, A. K. 1977, Assyrian and Babylonian Chronicles. Winona Lake.
  • Greenfield, J. C. 1985, “The Seven Pillars of Wisdom (Prov. 9:1): A Mistranslation”, The Jewish Quarterly Review 76. 1, 13 – 20.
  • Hallo, W. W. 2010, The World's Oldest Literature: Studies in Sumerian Belles-Lettres. Leiden.
  • Hau, L. I. 2014, Stock Situations, Topoi and the Greek Ness of Greek Historiography. In: D. Cairns and R. Scodel. (ed.) Defining Greek Narrative. Edinburgh, 241 – 259.
  • Haubold, J. 2013, Greece and Mesopotamia: Dialogues in Literature. Cambridge.
  • Herodotus, Historiae, (Loeb) London, 1986.
  • Holland, G. S. 2009, Gods in the Desert: Religions of the Ancient Near East. Maryland.
  • Horn, A. A. 2016, Eusebius 'Chronicon'. Horn, A. A. 2016, Eusebius 'Chronicon'.
  • Jones, P. 2005, Divine and Non-Divine Kingship. In: D. C. Snell (ed.) A Companion to the Ancient Near East. Malden, 330 – 342.
  • Keister, O. R. 1970, “The Influence of Mesopotamian Record-keeping”, Abacus 6. 2, 169 – 181.
  • Klein, J. 1995, “Shulgi of Ur: King of a Neo-Sumerian Empire”, Civilizations of the Ancient Near East 2, 843 – 857.
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  • Kraeling, E. G. 1947, “The Earliest Hebrew Flood Story” Journal of Biblical Literature 66. 3, 279 – 293.
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  • Launderville, D. 2003, Piety and Politics: The Dynamics of Royal Authority in Homeric Greece, Biblical Israel, and Old Babylonian Mesopotamia. Cambridge.
  • Leick, G. 2002, Mesopotamia: The Invention of the City. New York.
  • Lewis, J. P. 1968, A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature. Leiden.
  • Linton, C. M. 2004, From Eudoxus to Einstein: A History of Mathematical Astronomy. Cambridge.
  • Liverani, M. 2001, Mesopotamian Historiography and the Amarna Letters. In: T. Abusch, P. A. Beaulieu, J. Huehnergard, P. Machinist, P. Steinkeller (ed.) Historiography in the Cuneiform World. Maryland, 303 – 311.
  • Liverani, M. 2014, The Ancient Near East: History, Society and Economy. London.
  • Livingstone, A. and Haskamp, B. (2011) Near Eastern Mythologies In: K. Dowden and N. Livingstone (ed.) A Companion to Greek Mythology. Oxford, 357 – 380.
  • Luce, T. J. 1997, The Greek Historians. London. Luce, T. J. 1997, The Greek Historians. London.
  • Mallowan, M. E. L. 1964, “Noah's Flood Reconsidered”, Iraq 26. 2, 62 – 82.
  • Marcus Vitruvius Pollio, De Architectura (Loeb) London, 1986.
  • Mattfeld, W. 2010, The Garden of Eden Myth: Its Pre-Biblical Origin in Mesopotamian Myths. London.
  • McInerney, J. 2017, Fish or Man, Babylonian or Greek? Oannes between Cultures. In: T. Fögen and E. Thomas (ed.) Interactions between Animals and Humans in Graeco-Roman Antiquity. Berlin, 253 – 274.
  • McIntosh, J. 2005, Ancient Mesopotamia: New Perspectives. Santa Barbara.
  • Metcalf, C. 2015, The Gods Rich in Praise: Early Greek and Mesopotamian Religious Poetry. Oxford.
  • Michalowski, P. 1983, “History as Charter Some Observations on the Sumerian King List”, Journal of the American Oriental Society 103, 237 – 248.
  • Michalowski, P. 2010, Master of the Four Corners of the Heavens: Views of the Universe in Early. In: K. A. Raaflaub and R. J. A. Talbert (ed.) Geography and Ethnography. Oxford, 147 – 168.
  • Mieroop, M. V. 1999, Cuneiform Texts and the Writing of History. London.
  • Momigliano, A. 1978, “Greek Historiography” History and Theory 17. 1, 1 – 28.
  • Moran, W. L. 1971, “The Babylonian Story of the Flood”, Biblica 52. 1, 51 – 61.
  • Mosshammer A. A. 1984, Syncellus, Georgius, Ecloga Chronographica. Leipzig.
  • Nardo, D. (2007) Ancient Mesopotamia. Detroit.
  • Nemet-Nejat, K. R. 1998, Daily Life in Ancient Mesopotamia. London.
  • Nissen, H. J. and Heine, P. 2009, From Mesopotamia to Iraq: A Concise History. Chicago.
  • Noegel, S. 2011, Dreams and Dream Interpreters in Mesopotamia and in the Hebrew Bible [Old Testament]. In: Kelly Bulkeley (ed.) Dreams, New York, 45 – 71.
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  • Sarton, G. 1987, Hellenistic Science and Culture in the Last Three Centuries BC. New York.
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  • Simoons-Vermeer, R. E. 1974, “The Mesopotamian Flood Stories: A Comparison and Interpretation”, Numen 21, 17 – 34.
  • Sterba, R. L. A. 1976, “The Organization and Management of the Temple Corporations in Ancient Mesopotamia”, The Academy of Management Review 1 / 3, 16 – 26.
  • Sterling, G. E. 1992, Historiography and Self-definition: Josephos, Luke-Acts, and Apologetic Historiography. Leiden.
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  • Stuckrad, K. 2016, Astrology. In: G. L. Irby (ed.) A Companion to Science, Technology, and Medicine in Ancient Greece and Rome. Oxford, 115 – 120.
  • Suter, C. E. 2013, Kings and Queens Representation and Reality. In: Harriet Crawford (ed.) The Sumerian World. New York, 201 – 226.
  • Thorkild, J. 1939, The Sumerian King List. Chicago.
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  • Tuplin, C. 2013, Berossus and Greek Historiography. In: J. Haubold, G. B. Lanfranchi, R. Rollinger and J. Steele (ed.) The World of Berossos. Wiesbaden, 177 – 179.
  • Verbrugghe, G. P. 2003, Berossos and Manetho. Michigan.
  • Wardman, A. E. 1960, “Myth in Greek Historiography”, Historia: Zeitschrift für Alte Geschichte 9. 4, 403 – 413.
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  • Woolley, L. 1953, “The Flood”, The South African Archaeological Bulletin 8. 30, 52 – 54.
  • Yıldırım, E. 2015, “Ctesias’ın Anlatımlarında Ninus (Nemrut)”, Tarih İncelemeleri Dergisi 30, 573 – 590.
Toplam 124 adet kaynakça vardır.

Ayrıntılar

Birincil Dil İngilizce
Bölüm MAKALELER / ARTICLES
Yazarlar

Ercüment Yıldırım 0000-0001-5376-4061

Yayımlanma Tarihi 29 Haziran 2022
Gönderilme Tarihi 20 Mayıs 2022
Kabul Tarihi 6 Haziran 2022
Yayımlandığı Sayı Yıl 2022 Cilt: 7 Sayı: 12

Kaynak Göster

Chicago Yıldırım, Ercüment. “FROM CUNEIFORM TEXTS TO ANCIENT WRITERS: BEROSSOS”. Amisos 7, sy. 12 (Haziran 2022): 208-23. https://doi.org/10.48122/amisos.1119199.

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