Religion at the Interface: Interactions between the Religious Systems of Late Bronze Age Anatolia and Ancient Greece

越来越多的人意识到，早期希腊文明在东地中海和近东的文化中有很大的影响，需要在这一背景下加以理解。社会的一个方面尤其背叛了近东的背景，那就是宗教，被广泛理解为包括仪式、宗教机构、神圣的人格和神话。在过去的四分之一个世纪里，沃尔特·伯克特、马丁·韦斯特和简·布雷默等学者已经开始阐明这些联系，并推测希腊宗教和近东之间的互动可能发生的方式和时间。然而，这一领域的工作才刚刚开始，还有很多工作要做。值得研究的一个非常丰富的资料来源是希腊与青铜时代晚期安纳托利亚宗教之间的关系。后者的主要来源是在Boghaz Köy发现的大量赫梯国家档案，其中记录了赫人的宗教习俗和他们在该地区遇到的文化，如西部和南部安纳托利亚的卢维人，以及叙利亚北部米坦尼州的胡尔人。赫梯人的记录非常详细，提供了许多仪式的全文，以及主要国家节日的冗长大纲。在过去的15年里，我们对安纳托利亚宗教的了解变得更加清晰，这要归功于沃尔克特·哈斯对赫梯宗教近乎确定的历史的出现，以及一系列基础研究。此外，我们现在对希腊和安纳托利亚之间的希腊互动史有了更多的了解。现在几乎可以肯定的是，赫梯外交文献中提到的‘Ahhiyawa’国家是迈锡尼希腊，考古提供了公元前2千年末希腊在西南安纳托利亚存在的详细图景，特别是在米拉安达(后来的米利都)周围。在过去的几十年里，许多学者注意到希腊宗教和神话与青铜时代晚期的安纳托利亚仪式或神话之间的相似之处。最受关注的是《胡里安》中涉及神的继承的一系列歌曲，这类似于希腊诗人赫西奥德的神学的一部分。其他学者指出，安纳托利亚的神灵正在消失，这似乎与希腊神话中的得墨特类似。仪式的细节也受到了关注：例如，人们注意到，在荷马的《奥德赛》中，奥德修斯在冥界入口处表演的仪式与赫梯碑中描述的仪式有惊人的相似之处；安纳托利亚祭祀仪式的细节似乎类似于希腊的做法。然而，还没有系统地评估安纳托利亚青铜时代晚期的宗教与希腊宗教之间的关系，这就是我建议做的。主要的焦点将是建立在青铜时代晚期的安纳托利亚宗教和公元前1世纪在希腊世界被证明的宗教之间的关系；我也将包括青铜时代晚期的希腊宗教(迈锡尼宗教)，尽管这一点相对较少得到证实。该项目将分为两个部分：-首先，调查青铜时代晚期安纳托利亚宗教和希腊宗教之间惊人的相似和不同之处，以及它们之间的明确借用，并将它们归类为几个标题：例如仪式(祭祀、游行、宴会、歌曲)、机构、占卜、祭祀场所和仪式实践的工具、神的个性和神话；-第二，对如此收集的证据进行解释，对照一系列理论假说对其进行检验，这些假说可能包括：实践从一种文化传递到另一种文化；人口或散居国外；共同继承或独立派生于其他一些文化；或者在该地区存在一个久负盛名的文化科因人。

There is growing awareness that the early Greek civilization was heavily imbricated in the cultures of the Eastern Mediterranean and the Near East, and needs to be understood in that context. One of the aspects of society that particularly betrays Near Eastern background is that of religion, broadly understood to include ritual-practice, religious institutions, divine personalities and myth. Scholars such as Walter Burkert, Martin West and Jan Bremmer have begun over the last quarter century to illuminate these connections, and to speculate on how and when interaction between Greek religion and the Near East is likely to have taken place.Work in this area is only beginning, however, and much remains to be done. One very rich source which merits investigation is the relation between Greece and the religions of Late Bronze Age Anatolia. The main source for the latter are extensive the Hittite state archives discovered at Boghaz Köy, which document the religious practices of the Hittites and the cultures they encountered in the region, such as the Luvians of Western and Southern Anatolia, and the Hurrians of the state of Mitanni in North Syria. The Hittite records are remarkably detailed, providing the full text of many rituals, as well as lengthy outlines of major state festivals. Our picture of Anatolian religion has become a lot clearer the last 15 years, thanks to the appearance of a near definitive history of Hittite religion by Volkert Haas, and a series of fundamental studies.Additionally, we now know a lot more about the history of Greek interactions between Greece and Anatolia. It is now virtually certain that the country 'Ahhiyawa' referred to in Hittite diplomatic texts is Mycenaean Greece, and archaeology has provided a detailed picture of Greek presence in SW Anatolia in the late 2nd millennium BCE, particularly around Millawanda (later Miletus). Over the last few decades a number of scholars have drawn attention to parallels between Greek religion and mythology and Late Bronze Age Anatolian rituals or myths. Most attention has been paid to a sequence of songs in Hurrian dealing with divine succession which resembles parts of the Theogony by the Greek poet Hesiod. Other scholars have pointed to Anatolian 'vanishing deities', which seem parallel to the Greek myth of Demeter. Attention has also been paid to details of ritual: it has been noted, for example, that the ritual Odysseus performs at the entrance to the Underworld in Homer's Odyssey bears a striking resemblance to a ritual described in a Hittite tablet; and details of Anatolian sacrificial ritual seem to resemble Greek practice. There has, however, been no systematic attempt to assess the relationship between the religions of Late Bronze Age Anatolia with those of Greece, and this is what I propose to do. The main focus will be on establishing relationships between the religions of Late Bronze Age Anatolia, and the religions attested in the Greek world in the 1st Millennium BCE; I will include Greek religion of the Late Bronze Age ('Mycenaean Religion') as well, although this is comparatively poorly attested. There will be two parts to the project: - first, a survey of points of striking similarity and difference between Late Bronze Age Anatolian religions and Greek religion, as well as explicit borrowings between them, grouping these under a number of headings:, such as ritual (sacrifice, processions, feasting, song), institutions, divination, cult places and instruments of ritual practice, personality of deities, and myth;- secondly, an interpretation of the evidence so collected, testing it against a range of theoretical hypotheses, which are likely to include: transmission of practice from one culture to another; migration of population or diasporas; common inheritance or independent derivation from some other culture; or the existence of a well established cultural koine in the region.