古代東地中海都市国家の祖先 : ウガリトにおける祖先儀礼のオリエント的文脈

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In texts from Ugarit, a Late Bronze Syrian city state , several kinds of "ancestors" are mentioned. Those ancestors are respectively connected with different ritual contexts. The purpose of this paper is not only to classify those categories of Ugaritic ancestors and ancestor cults, but also to put those cults into an appropriate international context. The first category, iluibu, refers to in sacrificial cults, and is a highly abstract father deity. In royal funerary liturgy, rapiuma (pi.), the deceased kings, are invoked as supernatural beings who are expected to make the reign of a new king stable. To explain this situation, the Ugaritic king list is so appropriate. Since the names of every former Ugarit ruler is preceded by ilu, "god", it is used in the commemorative cult of the deified kings following their death. These three types of ancestors and their relations suggest that ancestor cults were a generalized phenomenon in religion of Ugarit in the Late Bronze period. Ancestor cults in the Bronze Age are, however, not limited to Ugarit. Such trends have an Amorite context. After the end of the third millenium BCE, and in connection with the rise of the Amorite dynasties, a new interest in kingly ancestors arose in many Mesopotamian states. For example, the Genealogy of Hammurabi Dynasty (GHD) in Babylon or the Assyrian King List (AKL) in Assyria provides other examples of royal ancestor cult. One of Ugaritic rapiuma, didanu, who is a well-known Amorite eponym ancestor, is also invoked in GHD and AKL. Though Late Bronze Ugarit (1500～1200BCE) is not an Amorite dynasty, they thought of themselves and their ancestry as reaching back to the Amorites.
1996-03-30

古代東地中海都市国家の祖先 : ウガリトにおける祖先儀礼のオリエント的文脈

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