This book offers a comprehensive linguistic evaluation of the 376 personal names attested in the roughly 600 Aramaic inscriptions of Hatra, the famous Northern Mesopotamian city that flourished in the Parthian age, between the 1st century BC and the 3rd century AD. This study benefits from the publication of many Hatran inscriptions during recent decades, which have yielded rich onomastic data, and some fresh readings of these epigraphic sources. This work is subdivided into three main parts: an “Onomastic Catalogue”, a “Linguistic Analysis”, and a “Concordances Section”. The “Catalogue” is organized as a list of entries, in which every name is transliterated, translated (whenever possible), discussed from an etymological perspective, provided with onomastic parallels, and accompanied by its attestations in the Hatran Aramaic corpus. The “Catalogue” is followed by a “Linguistic Analysis” which describes, firstly, the principal orthographic, phonological, morphological, and syntactical features of Hatran names. The linguistic discussion proper is followed by a semantic taxonomy of the names which make up the corpus and an overview of the religious significance of the theophoric names. “Charts of Concordances” end the book.
The present paper offers an analysis of certain Northern Mesopotamian demons attested on an Aramaic incantation bowl in square script. This object displays at its centre a list of evil entities drawn from a Mandaic forerunner, some of which are paralleled in the epigraphic corpus of Hatra and nearby sites. The analysis explores whether this may provide new evidence regarding the fate of Hatra’s inhabitants and cults in the aftermath of the fall of the city in 240/1 AD; the suggested scenario is that some Hatrenes could have been deported to Babylonia, where they encountered the Mandaean culture in its early phases and acquainted it with a part of their pantheon.
AbstractThe massive Temenos of Assor and Serū (Assyrian Aššur and Šerūʾa) in Arsacid Ashur testifies to the cult of ancient Assyrian deities in this venerable, albeit peripheric, city in Northern Mesopotamia between the 1st and 3rd centuries AD. It is also well known that the temple of Assor and Serū proper, built exactly above the Neo-Assyrian temple of Aššur, has yielded several Aramaic inscriptions that provide substantial evidence for the continuity of some Assyrian cults, onomastic, and religious calendar. Thanks to the joint analysis of epigraphic and archaeological data from the temple, the present paper aims at highlighting some aspects of cultic practice, namely the regular presence of some individuals during solemn festivities.
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