By Eva Anagnostou-Laoutides
Examining the evolution of kingship within the historical close to East from the time of the Sumerians to the increase of the Seleucids in Babylon, this ebook argues that the Sumerian emphasis at the divine favour that the fertility goddess and the sunlight god bestowed upon the king will be understood metaphorically from the beginning and that those metaphors survived in later historic classes, via well known literature together with the Epic of Gilgameš and the Enuma Eliš. The author’s examine indicates that from the earliest occasions close to japanese kings and their scribes tailored those metaphors to advertise royal legitimacy in response to mythical exempla that highlighted the function of the king because the establisher of order and civilization. As one other Gilgameš and, later, as a pious servant of Marduk, the king renewed divine favour for his matters, permitting them to percentage the 'Garden of the Gods'. Seleucus and Antiochus stumbled on those cultural principles, as that they had developed within the first millennium BCE, tremendous valuable of their efforts to set up their dynasty at Babylon. faraway from enjoying down cultural alterations, the booklet considers the ideological agendas of historic close to japanese empires as having been formed generally by means of category ― instead of race-minded elites.
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Additional info for In the Garden of the Gods: Models of Kingship from the Sumerians to the Seleucids
2011: 66 on the encouragement of supranational elite networks in the Seleucid and Ptolemaic courts, yet always from a perspective that recognizes a hierarchical relationship between the conquerors and the conquered; cf. Wright 2012: 15–23. 3, 9, 47 and 134. 105 Castoriadis 1988: 226–315. 24 Laying the groundwork 106 Fassa (2013: 116) argues that Castoriadis’s model acknowledges the powerful role of religion in shaping social imaginaries – a point that, in my view, is valid for Castoriadis’s time but not antiquity.
268–73. 107–20 and 2005: 133–48; cf. 62 below. 12 See Noegel (2006: 33) on the process of interpretatio or translation: “A Hellene could, without any apparent theological dilemma, worship any foreign god that most closely resembled his own native deity. ” 13 Oelsner 2002: 189–90; cf. Van der Spek (2009: 112–13), who argues that, although tensions between ethnic groups in Hellenistic Babylon and elsewhere existed, membership to these groups was not based on race. Cf. Antonaccio (2005: 111–12), who adopts the term “hybridity” (rather than Hellenization) to discuss intercultural exchanges in Sicily.
16 Pettinato (2002: 197–203) described ideologies as intercultural phenomena that are often revised, glossed over or subverted, to respond to the socio-historical challenges of particular generations and communities; cf. Nissen 2001: 167–79 referring to “spheres of interaction”; Harmanşah 2013: 40–102 and 182–8 and Aubet 2013: 180–1. 16 Laying the groundwork 17 Villing 2005: 236–38; Ma 2005: 180–81; Potter (2005: 429) refers to the renewed vitality of the discourse. 43 = Callisthenes, FGrH124F14a; Parke 1986: 36–7; Hammond 1998: 341.