The role of the past (and its links to the divine) in shaping Neo-Assyrian royal self-representation

过去（及其与神圣的联系）在塑造新亚述王室自我表现中的作用

• 批准号: 2434799
• 金额: --
• 依托单位: University of Oxford
• 依托单位国家: 英国
• 项目类别: Studentship
• 财政年份: 2020
• 资助国家: 英国
• 起止时间: 2020 至 无数据
• 项目状态: 未结题
• 来源: https://gtr.ukri.org/projects?ref=studentship-2434799
• 关键词: role; past; its; links; divine

Assyriologists, archaeologists and art historians agree that the kings of the Neo-Assyrian Empire - most notably, Ashurbanipal (668-627 BCE) - engaged in antiquarianism to enhance their royal authority in service of their expansionist ambitions. But how were aspects of the past - especially the visual language and concepts articulated by the "divine" kings of the later part of the third millennium, which were particularly favoured by Esarhaddon (680-669 BCE) and his heirs - selected and accessed by Neo-Assyrian kings and their scholars? Why did the Neo-Assyrians use imagery, in addition to writing, to evoke the past? And, how should we understand the realisation of the past in Neo-Assyrian imagery to relate to rulers' motivations to, first, ensure a smooth succession - concerns about which are otherwise witnessed in texts such as Esarhaddon's succession treaties - and, secondly, integrate Assyria's national god, Assur, considered to be fundamentally different from other Mesopotamian deities, into visual representations?

亚述学家、考古学家和艺术史学家一致认为，新亚述帝国的国王--最著名的是亚述巴尼拔（公元前668-627年）--从事古物研究，以提高他们的皇家权威，为他们的扩张野心服务。但是，新亚述国王及其学者是如何选择和利用过去的某些方面的--特别是第三个千年后期“神圣”国王所表达的视觉语言和概念，这些语言和概念尤其受到以撒哈顿（公元前680-669年）及其继承人的青睐？为什么新亚述人除了书写之外，还要使用意象来唤起过去？而且，我们应该如何理解在新亚述意象中对过去的认识与统治者的动机有关，首先，确保顺利的继承--在以撒哈顿的继承条约等文本中可以看到对这一问题的关注--其次，将亚述的民族神阿苏尔（被认为与其他美索不达米亚的神有根本的不同）整合到视觉表现中？