THE BABYLONIAN PRIESTHOOD IN THE LONG SIXTH CENTURY BC
Identifieur interne : 000A19 ( Istex/Corpus ); précédent : 000A18; suivant : 000A20THE BABYLONIAN PRIESTHOOD IN THE LONG SIXTH CENTURY BC
Auteurs : Caroline WaerzeggersSource :
- Bulletin of the Institute of Classical Studies [ 0076-0730 ] ; 2011-12.
English descriptors
- Teeft :
- Achaemenid rule, Administrative documents, Akkadian literature, Altbabylonischen zeit, Altorientalische forschungen, Ancient mesopotamia, Archiv orientforschung, Archival texts, Babylon, Babylonian, Babylonian priesthood, Babylonian priests, Babylonian temple, Babylonian temple worship, Babylonian temples, British museum, Caroline, Caroline waerzeggers, Cella, Classical studies university, Consecrated priest, Consecration, Cult, Cult image, Cult statue, Cult statues, Cultic, Cuneiform, Cuneiform monographs, Cuneiform studies, Cuneiform texts, Ebabbar, Ebabbar temple, Elusive silver, Ezida, Ezida temple, First millennium, Food offerings, Functional dependencies, Hinke kudurru, Huber vulliet, Human king, Initiation rite, Jursa, Legal status, Legal title, London caroline waerzeggers, Marduk, Mesopotamia, Pagan priests, Particular temple, Prebend, Prebend system, Priesthood, Priestly, Priestly titles, Pure descent, Purity regulations, Regular offerings, Regular worship, Royal inscriptions, Sacrificial, Sacrificial cult, Second temple judaism, Social history, State archives, Such situations, Temple enterer, Temple enterers, Temple service, Temple worship, Uruk, Waerzeggers, Winona lake, Wirtschaftsgeschichte babyloniens, Zeitschrift assyriologie.
Abstract
Babylonia experienced a remarkable upsurge in prosperity in the long sixth century BC (c. 620–480 BC). Tens of thousands of cuneiform texts bear witness to its vibrant economy, dynamic society, and creativity in art, literature, and science. In this fast‐moving world, temples were bulwarks of traditional Babylonian beliefs and values. Everywhere in Mesopotamia, priests have left archives that tell us about their cultic tasks, daily concerns, and intellectual universe. These texts are a goldmine for the study of Babylonian religion and society, and the aim of this article is to introduce some of the new insights that are emerging from this material.
Url:
DOI: 10.1111/j.2041-5370.2011.00024.x
Links to Exploration step
ISTEX:6054FA3BA66BDED4A73DC3DFC95F3425ACE28D14Le document en format XML
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The project draws on recent advances in the study of cuneiform texts from the 7th–4th centuries BCE to illuminate the Babylonian environment of the Judean exile, the socio‐historical setting which gave rise to the transformative era in Second Temple Judaism. Its aim is to engage in a structural comparative study between the Second Temple of Jerusalem and the Babylonian temple cult as evidenced by the recently disclosed cuneiform records. The project is primarily comparative in nature, although in its final stage it will inevitably address the question of possible, direct or indirect, influence of Babylonian models on Judaic practices, e.g. by Persian implementation or intercultural contact. 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Tens of thousands of cuneiform texts bear witness to its vibrant economy, dynamic society, and creativity in art, literature, and science. In this fast‐moving world, temples were bulwarks of traditional Babylonian beliefs and values. Everywhere in Mesopotamia, priests have left archives that tell us about their cultic tasks, daily concerns, and intellectual universe. These texts are a goldmine for the study of Babylonian religion and society, and the aim of this article is to introduce some of the new insights that are emerging from this material.</p></abstract></abstractGroup></contentMeta><noteGroup><note xml:id="fn1"><p>This article was written and researched in the framework of the ERC Starting Grant Project <i>By the Rivers of Babylon: New Perspectives on Second Temple Judaism from Cuneiform Texts</i> (UCL). The project draws on recent advances in the study of cuneiform texts from the 7th–4th centuries BCE to illuminate the Babylonian environment of the Judean exile, the socio‐historical setting which gave rise to the transformative era in Second Temple Judaism. Its aim is to engage in a structural comparative study between the Second Temple of Jerusalem and the Babylonian temple cult as evidenced by the recently disclosed cuneiform records. The project is primarily comparative in nature, although in its final stage it will inevitably address the question of possible, direct or indirect, influence of Babylonian models on Judaic practices, <i>e.g</i>. by Persian implementation or intercultural contact. 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Tens of thousands of cuneiform texts bear witness to its vibrant economy, dynamic society, and creativity in art, literature, and science. In this fast‐moving world, temples were bulwarks of traditional Babylonian beliefs and values. Everywhere in Mesopotamia, priests have left archives that tell us about their cultic tasks, daily concerns, and intellectual universe. These texts are a goldmine for the study of Babylonian religion and society, and the aim of this article is to introduce some of the new insights that are emerging from this material.</abstract><note type="content">*This article was written and researched in the framework of the ERC Starting Grant Project By the Rivers of Babylon: New Perspectives on Second Temple Judaism from Cuneiform Texts (UCL). The project draws on recent advances in the study of cuneiform texts from the 7th–4th centuries BCE to illuminate the Babylonian environment of the Judean exile, the socio‐historical setting which gave rise to the transformative era in Second Temple Judaism. Its aim is to engage in a structural comparative study between the Second Temple of Jerusalem and the Babylonian temple cult as evidenced by the recently disclosed cuneiform records. The project is primarily comparative in nature, although in its final stage it will inevitably address the question of possible, direct or indirect, influence of Babylonian models on Judaic practices, e.g. by Persian implementation or intercultural contact. 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