Origin of the Ancient Assyrians [split] //mod

[Humanist]

A few items. Some posted previously in other threads. Some items not previously posted.
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http://whc.unesco.org/en/list/277

Hatra - UNESCO World Heritage Site

Iraq
Governorate of Ninawa
N35 35 17.016 E42 43 5.988

Although there are few texts referring to the obscure beginnings of Hatra, it seems that a smallish Assyrian settlement grew up in the 3rd century BC becoming a fortress and a trading centre.

Some interesting bits from the Wikipedia article on the Aramaic dialect of Hatra (32 miles W of Assur).

Similarities with other Aramaic dialects of Mesopotamia

Lenition
A weakening of the laryngeal ‘ayn; in one inscription, the masculine singular demonstrative adjective is written ‘dyn (‘dyn ktb’ "this inscription") which corresponds to Mandaic and Babylonian Talmudic Aramaic hādēn. Similar demonstratives, ‘adī and ‘adā, are attested in Babylonian Talmudic Aramaic.

Vocalism
The divine name Nergal, written nrgl, appears in three inscriptions. The pronunciation nergōl is also attested in the Babylonian Talmud (Sanhedrin, 63b) where it rhymes with tarnəgōl, "cock."

Syntactic Phonology
The Hatran b-yld corresponds to the Syriac bēt yaldā "anniversary". The apocope of the final consonant of the substantive bt in the construct state is not attested in either Old Aramaic or Syriac; it is, however, attested in other dialects such as Babylonian Talmudic Aramaic and Western Jewish Aramaic.

Verbal Morphology
The causative perfect of qm "demand" should be vocalized ’ēqīm, which is evident from the written forms ’yqym (which appears beside ’qym), the feminine ’yqymt, and the third person plural, ’yqmw. This detail distinguishes Hatran as well as Syriac and Mandaic from the western Jewish and Christian dialects.

Nominal Morphology
The distinction between the three states is apparent. As in Syriac, the masculine plural form of the emphatic state has the inflection -ē, written -’. The confusion of this form with that of the construct state may explain the constructions bn’ šmšbrk "sons of Š." and bn’ ddhwn "their cousins." The absolute state is scarcely used: klbn "dogs" and dkyrn "(that they may be) remembered."

Syntax
As in Syriac, the analytical construction of the noun complement is common. The use of the construct state appears to be limited to kinship terms and some adjectives: bryk’ ꜥh’. In the analytical construction, the definite noun is either in the emphatic state followed by d(y) (e.g. ṣlm’ dy... "statue of...", spr’ dy brmryn’ "the scribe of (the god) Barmarēn") or is marked by the anticipatory pronominal suffix (e.g. qnh dy rꜥ’ "creator of the earth," ꜥl ḥyyhy d ... ’ḥyhy "for the life of his brother," ꜥl zmth dy mn dy... "against the hair (Syriac zemtā) of whomever..."). The complement of the object of the verb is also rendered analytically: ...l’ ldkrhy lnšr qb "do not make mention of N.", mn dy lqrhy lꜥdyn ktb’ "whoever reads this inscription."

Vocabulary
Practically all of the known Hatran words are found in Syriac, including words of Akkadian origin, such as ’rdkl’ "architect" (Syriac ’ardiklā), and Parthian professional nouns such as pšgryb’ / pzgryb’ "inheritor of the throne" (Syriac pṣgryb’); three new nouns, which appear to denote some religious functions, are presumably of Iranian origin: hdrpṭ’ (which Safar compares with the Pahlavi hylpt’ hērbed "teacher-priest"), and the enigmatic terms brpdmrk’ and qwtgd/ry’.

Hatra's ruins (baaa!)

[Humanist]

Spoiler: 

Luwians in Aleppo?

Sanna Aro
Helsinki

In 2002, while finishing my chapter on art and architecture for the volume The Luwians, I had to make a difficult decision whether or not to deal with Aleppo as Luwian (Aro 2003, especially pp. 281-285). Despite the fact that a few Hieroglyphic Luwian inscriptions already long known were considered as having originated from Aleppo (Hawkins 2000:388-397) and some of the recently found orthostats from the temple of the Storm-God bear Hieroglyphic Luwian captions (Kohlmeyer 2000), I was well aware that to label Aleppo as Luwian would get a chequered reception. Traditionally, Bronze Age Aleppo is thought to have had mainly Semitic and Hurrian ruling classes and population, whereas only a few scholars have so far addressed the important issue of the physical presence of the Hittites in this city or elsewhere in north Syria. For the Early Iron Age and especially for the period from the 8th century BCE onwards, Aleppo is mostly considered to have been part of the Aramaic state of Bīt Agūsi/Arpad, thus emphasizing the Semitic element of the city (see for example Lebrun 1993:13; Klengel 2000:27; Lipiński 2000:207). In this article I return to the question of whether we can claim any presence of Luwians in Iron Age Aleppo.

....

Conclusions
Luwians in Aleppo? I suppose the answer should be "Yes" despite the fact that my argumentation of 2002 was partly based on reasoning different from the present. To recognize the Luwians as actors in Aleppo or elsewhere in Early Iron Age north Syria and southern Anatolia opens up new possibilities for investigating the rich cultural dialogue in the ancient Near East. It is sometimes stated that the Luwians were politically not very prominent but nevertheless culturally they seem to have had an extraordinary ability to give and take – a fact that has so far gained too little attention. The role of these ‘Luwian speaking Hittites’ as the transmitters of the Hittite heritage is worthy of reconsideration in a wider perspective than has so far been done.

Wikipedia

http://upload.wikimedia.org/wikipedi...age_region.jpg

"Region of the Luwian language; red: Luwian core land with many findings of inscriptions, light red: only sporadic findings of inscriptions. Data extracted from the book The Luwians (H. Craig Melchert, Brill 2003)"

---------- Post added 2012-06-29 at 14:39 ----------

This point hints at the possibility that the Northwestern Mesopotamian form of OA [Old Aramaic] was one of the significant components of "Assyrian Aramaic" as used during the last century and a half of the Assyrian empire -- thus with a certain historical-linguistic continuity between OA and one of the varieties of IA [Imperial Aramaic], as maintained by Greenfield.

Fales (see above)

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Dienekes (October 16, 2009)

[T]he Assyrians are one of the few non-Arabic populations included in the study [Chiaroni et al. 2009]. It is also interesting that Assyrians are said to be derived from both Assyrian- and Aramaic-speaking ancestors, and hence to potentially have a complex (both East- and Northwest- Semitic) origin.

It has been nearly three years since I first discovered personal genomics. I never imagined I would learn as much as I have about my origins. I came in as an Assyrian. And I am still an Assyrian. However, being Assyrian means so much more than it did before. It is not simply about being northern Mesopotamian. It is akin, I believe, in some ways, to what the modern Arab identity is. The Arab identity today, in most areas in the ME, may be associated, at least to some degree, with a certain genetic legacy (i.e. elevated Arabian, elevated African). The same I believe can be said for those who did, and still do identify as Assyrian. The Assyrian legacy, however, may include the ancestry (not to be mistaken with culture) of not simply Semitic peoples, it may also include the heritage of Indo-European peoples. Yes. Based on the data I have observed, I do believe we may be in part Indo-European.

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Wikipedia

The Sfire or Sefire steles refers to three 8th C. BCE basalt stelae containing Aramaic inscriptions discovered at Al-Safirah ("Sfire") near Aleppo that date back to the mid eighth-century BCE.[1] The Sefire treaty inscriptions are the three inscriptions on the steles.[2] The spelling Sfire is also commonly encountered.

....

They tell of "The treaty of King Bar-ga'yah of K[a]t[a]k, with Mati'el son of Attarsamak, king of Arpad." Some have identified this as the treaty of "Ashurnerari V" (Adad-nirari III or his son Tiglath-pileser III?) of Assyria and Matiilu (unknown) of Arpad (probably modern Tell Rifa'at, Syria).[4]

....

This loyalty oath from the Sefire inscriptions is similar to other loyalty oaths imposed by Assyrian kings on other less powerful monarchs in the Levant throughout the eighth and seventh centuries BCE.[9]

The inscriptions may, under one possible interpretation, record the names of El and Elyon, "God, God Most High" possibly providing prima facie evidence for a distinction between the two deities first worshipped by the Jebusites in Jerusalem, and then elsewhere throughout the ancient Levant.[10]

Thought to be reflective of Assyrian or neo-Assyrian culture and similar to other documents dating from the first millennium BCE, scholars such as Joseph Fitzmyer have perceived Canaanite influences in the text, while Dennis McCarthy has noted similarities to second millennium BCE treaties imposed by Hittite kings on Syrian vassals.[11]

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The 'Chickens' of Sefire
by Vermondo Brugnatelli
Henoch 17.3 (1995), 259-266.

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SURETH

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If we have retained Akkadian words, and other elements from Akkadian in our vernacular, then it also stands to reason that our “Neo-Aramaic” vernacular may still contain relics from “Old Aramaic,” perhaps not attested in any other Aramaic dialect. Given our haplogroup distribution, and other genetic data, as I have stated elsewhere, I believe that at least some of the Aramaeans who were absorbed by the Assyrians were not of entirely Semitic stock. The Aramaeans in the NW settled in the heart of what was Hurrian and Hittite country*. The product, the Aramaeans of later centuries, or more appropriately, Aramaic-speaking groups, were a mix of Semites (the original Aramaeans, and other Semitic peoples), Indo-Europeans, and Hurrians, in my opinion. A motley bunch.

Wikipedia

*

The Hittite Suppiluliumas I permanently defeated Mitanni and conquered Aleppo in the 14th century BC. Aleppo had cultic importance to the Hittites for being the center of worship of the Storm-God.**

**

Teshub (also written Teshup or Tešup; cuneiform dIM) was the Hurrian god of sky and storm. He was derived from the Hattian Taru. His Hittite and Luwian name was Tarhun (with variant stem forms Tarhunt, Tarhuwant, Tarhunta), although this name is from the Hittite root *tarh- "to defeat, conquer".

[Humanist]

At least we have company this time. From Dienekes' blog:

a said...
Defining "paucity" with regards to indigenous Iranian tribes which share R-m269 markers with 100 million R1b,

PLoS Biol. 2010 Jan 19;8(1):e1000285.


"The relative contributions to modern European populations of Paleolithic hunter-gatherers and Neolithic farmers from the Near East have been intensely debated. Haplogroup R1b1b2 (R-M269) is the commonest European Y-chromosomal lineage, increasing in frequency from east to west, and carried by 110 million European men."

Grugni et al. 2012

Alleged "Assyrians" from West Azarbaijan N39- 23%,
Alleged "Azeri" from West Azarbaijan N63-12%,
Alleged "Persian" from Fars N44-11%,

Lur from Lorestan N50-23%
Armenians from Tehran N34-23%

Bakht 46 7% Indo-Iranian (IE) Luri Roewer et al.,

S_Tlsh 18N 44% Indo-Iranian (IE) Talysh Roewer et al.,

Gilaki 43N 23% Indo-Iranian (IE) Roewer et al.

Mazan 46N 15% Indo-Iranian (IE)
Mazandarani Roewer et al.

N_Tlsh 43N 19% Indo-Iranian (IE) Talysh Roewer et al.


Indo-Iranian/Indo European


LUR TRIBES:

They are probably the most intact tribes of Iran, retaining their robustness, virility, and tall stature.

Talysh:

Talysh (also Talishi, Taleshi or Talyshi) are an Iranian-speaking people,indigenous to a region shared between Azerbaijan and Iran which spans the South Caucasus and the southwestern shore of the Caspian Sea.

Gilaki:

The Caspians have generally been regarded as a pre-Indo-European people.

Elevated R-M269 in Europeans/Karabagh/Syunik/Lur peoples/Talysh peoples/Gilaki peoples.

The writing is on the wall.

Saturday, July 28, 2012 10:37:00 PM

[Humanist]

a said...
Defining "paucity" with regards to indigenous Iranian tribes which share R-m269 markers with 100 million R1b,

PLoS Biol. 2010 Jan 19;8(1):e1000285.


"The relative contributions to modern European populations of Paleolithic hunter-gatherers and Neolithic farmers from the Near East have been intensely debated. Haplogroup R1b1b2 (R-M269) is the commonest European Y-chromosomal lineage, increasing in frequency from east to west, and carried by 110 million European men."

Grugni et al. 2012

Alleged "Assyrians" from West Azarbaijan N39- 23%,
Alleged "Azeri" from West Azarbaijan N63-12%,
Alleged "Persian" from Fars N44-11%...

The Assyrians from West Azerbaijan Province have the below haplotype as a modal. As one can see, the most closely related haplotypes are in the west. Not in Iran.

GENETIC AFFINITY OF ASSYRIANS LIVING IN ARMENIA TO DIFFERENT ETHNIC GROUPS OF THE NEAR EAST AND SOUTH CAUCASUS

Biolog. Journal of Armenia, 4 (63), 2011
A.S. HARUTYUNYAN
Institute of Molecular Biology, National Academy of Sciences, Armenia

[T]he high frequency of Atlantic Modal Haplotype belonging to R1b lineage rather strongly demonstrates that the ancient Assyrians had significant genetic contacts with the peoples who migrated to North-West Europe, where the vast majority of Y-chromosomal lineages belong to R1b haplogroup.

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Atlantic Modal Haplotype (Europeans)
13-24-14-11-11-14-12-12-12-13-13-29

Druze R1b modal and secondary haplotype (Shlush et al.)
13-24-14-11-xx-xx-12-12-xx-13-13-29
12-24-14-11-xx-xx-12-12-xx-13-13-29

Alawite R1b modal and secondary haplotype (Dönbak et al.)
13-24-14-11-11-15-xx-xx-xx-14-13-30
13-24-14-11-11-15-xx-xx-xx-13-13-29

Assyrian R1b modal haplotype (FTDNA)
13-24-14-10-11-14-12-12-12-14-13-30

---------- Post added 2012-07-28 at 21:27 ----------

From another thread:

Comparing the R-M269 modals of Druze, Alawites, and Assyrians. Adding the modal for what appears to be the most frequent Iraqi Arab R-M269 haplotype (see the Iraqi DNA Project). Standard FTDNA 1-12 and DYS464. Please note that the Iraqi Arabs are ancestral for L584.

L584x	POP	393	390	19	391	385a	385b	426	388	439	389i	392	389ii	464a	464b	464c	464d
L584-	IQA	12	24	14	10	11	15	12	12	12	13	13	29	14	15	17	17
L584+	ASY	13	24	14	10	11	14	12	12	12	14	13	30	15	15	17	17
L584?	ALW	13	24	14	11	11	15	xx	xx	xx	14	13	30	xx	xx	xx	xx
L584?	DRZ	13	24	14	11	xx	xx	12	12	??	13	13	29	xx	xx	xx	xx

The “Super Western Atlantic Modal Haplotype” (SWAMH)

DYS464=15-15-17-17

[Humanist]

Nasraye u Krestyane:





The Church of the East: A Concise History
Wilhelm Baum, Dietmar W. Winkler
2003


This is actually potentially significant. There is, of course, the question regarding the Mandaeans and Assyrians, and "Nasraye." These deportations may also help explain at least some, if not a good chunk of the differences between Syriac Orthodox and members of the Church of the East.

The dialect of Syriac Orthodox Assyrians shows Greek influence (e.g. Suryoyo vs. Suraya), while the dialects of members of the Church of the East show Persian influence. Genomes, likewise, at least autosomally, display affinities to the west and east, for the Syriac Orthodox and Church of the East Assyrians respectively. This may also explain the Cypriot link I referred to in this post. Very interesting!


The SPA point map may again be of some use (disregard the cyan and yellow spots):

[Humanist]

From the Assyrian Y-DNA thread:

Based on Marko's 67 STR R tree.

Five of the Assyrian R-L584 men are tested through 67 markers. Two L277 men (one speculative), are also tested through 67 markers. A number of the Assyrian men are not tested through 67 markers.

The year estimates are not necessarily precise.

R1b1a2a1b (L584)

Assyrian #1, kit # 205749: TMRCA of 1848 years with Askhenazi Cohanim and Syrian Jewish men.

Assyrian #2, kit # 213562: TMRCA of 2239 years with Assyrian #1 and Askhenazi Cohanim and Syrian Jewish men. Another 1011 years (3250 years), connects him to four men. One of the men lists France as an origin.

Assyrian #3*, kit # 147979: TMRCA of 3293 years with two men of unknown origin. One of the two men lists "Strickland" as a surname.

Assyrian #4, kit # 184027: TMRCA of 1505 years with three men. At least two appear to be Armenian. Further removed from present, this branch appears dominated by Armenians.

Assyrian #5, kit # 90492: TMRCA of 1735 years with a man listing Ireland as an origin. Another 2025 years (3760 years), connects him with a number of what appear to be Armenian and European men.

L277 (23andMe)

Assyrian #6, kit # 213878: TMRCA of 2293 with an Armenian man. Another 278 years (2571 years), connects him with a number of men, including a man listing Qatar as an origin, a man with a listed surname of "Hussein," an Assyrian from Iraq (Assyrian #7), and an Armenian man. Another 854 years back (3425 years), connects him with a number of Armenian men, a man from Russia (Jewish?), a man from Kazakhstan, a man from Qatar, a man from Georgia, and a man of unknown origin.

Assyrian #7*, kit # 190249: See details for Assyrian #6, above.

* Not SNP confirmed.

From another post:

Mapping the four major Babylonian Jewish yeshivot mentioned in the Wikipedia article, and the Nisibis location, mentioned in the JewishEncyclopedia article:

A = Sura
B = Pumbedita
C = Nehardea
D = Mahuza
E = Nisibis






Babylon again at the center? Find Karbala. It is slightly west of Babylon.

---------- Post added 2012-07-29 at 04:40 ----------

Wikipedia

The history of the Jews in Iraq is largely unknown for the four centuries covering the period from Ezra (c. 5th Century BCE)[5] to Hillel (1st Century CE); and the history of the succeeding two centuries, from Hillel to Judah ha-Nasi (2nd Century CE), furnishes only a few scanty items on the state of learning among the Babylonian Jews. In the chief source of information about the Babylonian schools, Sherira Gaon referred to those dark centuries in his famous letter: "No doubt, here in Babylonia public instruction was given in the Torah; but besides the exilarchs there were no recognized heads of schools until the death of Rabbi [Judah]."[citation needed]

The principal seat of Babylonian Judaism was Nehardea, where there certainly was some institution of learning. A very ancient synagogue, built, it was believed, by King Jehoiachin, existed in Nehardea. At Huzal, near Nehardea, there was another synagogue, not far from which could be seen the ruins of Ezra's academy. In the period before Hadrian, Akiba, on his arrival at Nehardea on a mission from the Sanhedrin, entered into a discussion with a resident scholar on a point of matrimonial law (Mishnah Yeb., end). At the same time there was at Nisibis, in northern Mesopotamia, an excellent Jewish college, at the head of which stood Judah ben Bathyra, and in which many Judean scholars found refuge at the time of the persecutions. A certain temporary importance was also attained by a school at Nehar-Peḳod, founded by the Judean immigrant Hananiah, nephew of Joshua ben Hananiah, which school might have been the cause of a schism between the Jews of Babylonia and those of Judea-Israel, had not the Judean authorities promptly checked Hananiah's ambition.

[Humanist]

Wikipedia:

The Debate between Winter and Summer or Myth of Emesh [Summer] and Enten [Winter] is a Sumerian creation myth, written on clay tablets in the mid to late 3rd millennium BC.[1]

Seven "debate" topics are known from the Sumerian literature, falling in the category of 'disputations'; some examples are: the debate between sheep and grain; the debate between bird and fish; the tree and the reed; and the dispute between silver and copper, etc.[2] These topics came some centuries after writing was established in Sumerian Mesopotamia. The debates are philosophical and address humanity's place in the world. Some of the debates may be from 2100 BC.[3]

....

The story takes the form of a contest poem between two cultural entities first identified by Kramer as vegetation gods, Emesh and Enten. These were later identified with the natural phenomena of Winter and Summer.[12] The location and occasion of the story is described in the introduction with the usual creation sequence of day and night, food and fertility, weather and seasons and sluice gates for irrigation.[1]

If these were still being told in Mesopotamia in the late 1st millennium BCE, perhaps a Sumerian origin is not out of the question. Geoffrey Khan has suggested there may be words of Sumerian origin in our lexicon.

Not the same, of course, but still evidence of public recitations of old Mesopotamian creation myths.


Wikipedia

The Enûma Eliš is the Babylonian creation myth (named after its opening words). It was recovered by Austen Henry Layard in 1849 (in fragmentary form) in the ruined Library of Ashurbanipal at Nineveh (Mosul, Iraq), and published by George Smith in 1876.[1]

The Enûma Eliš has about a thousand lines and is recorded in Old Babylonian on seven clay tablets, each holding between 115 and 170 lines of text. Most of Tablet V has never been recovered, but aside from this lacuna, the text is almost complete. A duplicate copy of Tablet V has been found in Sultantepe, ancient Huzirina, located near the modern town of Şanlıurfa in Turkey.

This epic is one of the most important sources for understanding the Babylonian worldview, centered on the supremacy of Marduk and the creation of humankind for the service of the gods. Its primary original purpose, however, is not an exposition of theology or theogony but the elevation of Marduk, the chief god of Babylon, above other Mesopotamian gods.

The Enûma Eliš exists in various copies from Babylon and Assyria. The version from Ashurbanipal's library dates to the 7th century BCE. The composition of the text probably dates to the Bronze Age, to the time of Hammurabi or perhaps the early Kassite era (roughly 18th to 16th centuries BCE), although some scholars favour a later date of ca. 1100 BCE.[2]

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Seleucid Babylon (312 BC–63 BC)

Smith [J.Z.] recognizes that a text called Enuma Elish is recited during the festival, but he is not sure that this is the same Enuma Elish that we know; moreover, he reminds us, even the Enuma Elish we know is not primarily a cosmogony but is “preeminently the myth of the establishment of Marduk’s kingship and the creation of his city (Babylon) and his central capital temple (Esagila).” It is this aspect of Enuma Elish that makes it relevant to the Akitu. Smith allows that this rectification ritual may have had its origins earlier than the Seleucid period; it may go back to the period of Assyrian rule in the seventh century, and, of course, it seems quite appropriate to the era of Cyrus and his successors.

The Babylonian Akitu Festival: Rectifying the King or Renewing the Cosmos?
Benjamin Sommer
From The Journal of the Ancient Near Eastern Society 27 (2000):81-95

[Humanist]

Nasraye u Krestyane:





The Church of the East: A Concise History
Wilhelm Baum, Dietmar W. Winkler
2003


This is actually potentially significant. There is, of course, the question regarding the Mandaeans and Assyrians, and "Nasraye." These deportations may also help explain at least some, if not a good chunk of the differences between Syriac Orthodox and members of the Church of the East.

The dialect of Syriac Orthodox Assyrians shows Greek influence (e.g. Suryoyo vs. Suraya), while the dialects of members of the Church of the East show Persian influence. Genomes, likewise, at least autosomally, display affinities to the west and east, for the Syriac Orthodox and Church of the East Assyrians respectively. This may also explain the Cypriot link I referred to in this post. Very interesting!

The SPA point map may again be of some use (disregard the cyan and yellow spots):

The Mandaean text, Haran Gawaita:

.. and he called the people to himself and spoke of his death and took away some of mysteries of the (Sacred?) Meal and abstained from the Food. And he took to himself a people and was called by the name of the False Messiah. And he perverted them all and made them like himself who perverted words of life and changed them into darkness and even perverted those accounted Mine. And he overturned all the rites. And he and his brother dwell on Mount Sinai, and he joineth all races to him, and perverteth and joineth to himself a people, and they are called Christians.

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Wikipedia:

There is a strict division between Mandaean laity and the priests. According to E.S. Drower (The Secret Adam, p. ix):

[T]hose amongst the community who possess secret knowledge are called Naṣuraiia—Naṣoreans (or, if the emphatic ‹ṣ› is written as ‹z›, Nazorenes). At the same time the ignorant or semi-ignorant laity are called 'Mandaeans', Mandaiia—'gnostics'. When a man becomes a priest he leaves 'Mandaeanism' and enters tarmiduta, 'priesthood'. Even then he has not attained to true enlightenment, for this, called 'Naṣiruta', is reserved for a very few. Those possessed of its secrets may call themselves Naṣoreans, and 'Naṣorean' today indicates not only one who observes strictly all rules of ritual purity, but one who understands the secret doctrine.[24]

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The Biblical repository and classical review
1844
University of California

[Humanist]

Ancient and modern man in Southwestern Asia
Henry Field

Babylonian Crania

[Humanist]

Do not know if there is anything here.

AKKADIAN






SURETH






( I say "dukta")