PARTHIAN ASHUR AS A POSSIBLE PILGRIM HUB IN LIGHT OF ARCHITECTURE AND ARAMAIC EPIGRAPHY

Sihaam Khan
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Abstract

wo of ancient Assyria’s most important cities, namely, the Assyrian religious city of Ashur and the capital Nineveh, survived after the downfall of the Assyrian Empire at least for eight centuries, from 612 BC to ca. 230 AD. Although Zephaniah said that Nineveh had “become a desolation, a resting place for beasts! Everyone who passes by her will hiss and wave his hand in contempt” (Zeph 2:15), the palace of Sennacherib in Nineveh was partially rebuilt presumably by the remaining Assyrians who continued to reside in the city after its destruction. It was inhabited until at least the 4th century AD, by which time some Assyrians embraced Christianity and left us some Christian artifacts, including gypsum crosses and oil lamps decorated with crosses.1 Similarly, the city of Ashur also continued to be inhabited, continuing to function in a less than affluent state over the subsequent Achaemenid and Seleucid periods. During this time, the cult of the national god Ashur also persisted, but was observed in a more modest sanctuary. This, however, all changed in the Parthian period when the city began to prosper once again, leading us to the question: what caused Ashur’s sudden change of fate? It may have been that the initial success of the city in the early 2nd century AD was attributed to Hatra, but it ultimately prospered by the early 3rd century AD as a pilgrim destination to the deities housed in the sanctuaries of the north-eastern plateau.2 In this respect, a thriving economy generated by pilgrimage helped the construction of monumental temples, including that of a new Temple of Ashur, where the god’s cult began to flourish once again. It is, therefore, reasonable to assert that the city of Ashur was not “resurrected” during the Parthian period: it simply witnessed an economic surge that facilitated an increased relevance of its god Ashur, an elevation that is further reflected in the Aramaic inscriptions found in the city.
根据建筑和阿拉姆铭文,帕提亚阿舒尔可能是朝圣者的中心
古代亚述最重要的两个城市,即亚述的宗教城市阿舒尔和首都尼尼微,在亚述帝国灭亡后至少保存了8个世纪,从公元前612年到公元230年。虽然西番雅说尼尼微已经“荒凉,成为野兽安息之所!”每一个经过她的人都会发出嘘声,并轻蔑地挥手”(西弗书2:15),尼尼微的西拿基立宫殿的部分重建可能是由剩余的亚述人重建的,他们在这座城市被摧毁后继续居住在那里。至少到公元4世纪,这里才有人居住,那时一些亚述人皈依了基督教,给我们留下了一些基督教文物,包括石膏十字架和装饰有十字架的油灯同样,阿舒尔城也继续有人居住,在随后的阿契美尼德和塞琉古时期继续作为一个不那么富裕的国家发挥作用。在此期间,对民族神阿舒尔的崇拜也持续存在,但在一个更温和的避难所进行。然而,这一切都在帕提亚时期发生了变化,城市再次开始繁荣,这让我们想到了一个问题:是什么导致了阿舒尔命运的突然改变?公元2世纪初,这座城市最初的成功可能归功于哈特拉,但它最终在公元3世纪初繁荣起来,成为东北高原圣所中神灵的朝圣目的地在这方面,朝圣带来的繁荣经济促进了纪念性寺庙的建设,其中包括一座新的阿舒尔神庙,在那里,对神的崇拜开始再次蓬勃发展。因此,有理由断言,阿舒尔城在帕提亚时期并没有“复活”:它只是见证了经济的激增,促进了与阿舒尔神的相关性的增加,这种提升进一步反映在城市中发现的阿拉姆文碑文中。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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