「カムルセパ」の版間の差分

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== 特徴 ==
 
== 特徴 ==
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カムルセパは魔法と医学の女神であった<ref>Archi, 1993, p407</ref>。彼女は、儀礼的な文書に付けられた神話的な説明で証明されているように、その後人間に伝えられた様々な手順の発明者と見なされていた。彼女は神の助産婦としても機能することができた<ref>Archi, 1993, pp407-408</ref>。
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カムルセパは魔法と医学の女神であった<ref>Archi, 1993, p407</ref>。彼女は、儀礼的な文書に付けられた神話的な説明で証明されているように、その後人間に伝えられた様々な手順の発明者と見なされていた。彼女は神の助産婦としても機能することができた<ref>Archi, 1993, pp407-408</ref>。家庭生活や囲炉裏に関係することから、家の神であった可能性がある<ref>Taracha, 2009, pp114-115</ref>。
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Kamrušepa was the goddess of both magic and medicine. She was regarded as the inventor of various procedures, subsequently passed on to humans, as attested in mythical explanations attached to ritual texts. She could function as a divine midwife as well. It is possible she was a household deity due to her connection with family life and the hearth.{{sfn|Taracha|2009|pp=114-115}} 
 
  
 
As a healing goddess, she could be associated with deities such as [[Pirwa]], [[Maliya]]{{sfn|Taracha|2009|p=115}} and the [[Hurrian religion|Hurrian]] [[Šauška]] in Hittite rituals.{{sfn|Frantz-Szabó|1980|p=351}} The [[Luwians]] seemingly regarded her as analogous to [[List of Mesopotamian deities|Mesopotamian]] medicine goddess [[Gula (goddess)|Gula]], and in some cases texts presented as incantations of Gula in Mesopotamia were attributed to Kamrušepa in Luwian tradition.{{sfn|Taracha|2009|p=150}}
 
As a healing goddess, she could be associated with deities such as [[Pirwa]], [[Maliya]]{{sfn|Taracha|2009|p=115}} and the [[Hurrian religion|Hurrian]] [[Šauška]] in Hittite rituals.{{sfn|Frantz-Szabó|1980|p=351}} The [[Luwians]] seemingly regarded her as analogous to [[List of Mesopotamian deities|Mesopotamian]] medicine goddess [[Gula (goddess)|Gula]], and in some cases texts presented as incantations of Gula in Mesopotamia were attributed to Kamrušepa in Luwian tradition.{{sfn|Taracha|2009|p=150}}

2022年11月24日 (木) 00:47時点における版

カムルセパ（Kamrušepa）はヒッタイトとルウィの医学と魔術の女神で、ハッティとパラの女神カタジウリ（Kataḫzipuri）に類似している。カムルセパはテレピヌ神話に登場する神々の一人として最もよく知られているが、この神話では、彼女の行動は「欠けた」植生神の怒りを鎮めるために重要であった。

特徴

カムルセパは魔法と医学の女神であった[1]。彼女は、儀礼的な文書に付けられた神話的な説明で証明されているように、その後人間に伝えられた様々な手順の発明者と見なされていた。彼女は神の助産婦としても機能することができた[2]。家庭生活や囲炉裏に関係することから、家の神であった可能性がある[3]。




As a healing goddess, she could be associated with deities such as Pirwa, Maliyaテンプレート:Sfn and the Hurrian Šauška in Hittite rituals.テンプレート:Sfn The Luwians seemingly regarded her as analogous to Mesopotamian medicine goddess Gula, and in some cases texts presented as incantations of Gula in Mesopotamia were attributed to Kamrušepa in Luwian tradition.テンプレート:Sfn

Unlike other Anatolian deities connected with magic, she was regarded as a resident of heaven.テンプレート:Sfn It has been proposed she was connected to clouds or smoke, based on the possible origin of her name.テンプレート:Sfn She was believed to travel in a chariot drawn by horses,テンプレート:Sfn a mode of locomotion also attributed to the Luwian sun god Tiwad, who was associated with her.テンプレート:Sfn

While she was connected with the Hattic and Palaic goddess Kataḫzipuri, and in bilingual Hittite-Hattic texts they correspond to each other,テンプレート:Sfn their names were not etymologically related.テンプレート:Sfn Kamrušepa likely means "spirit of the clouds" or "spirit of smoke" ("Genius der Wolke/des Qualms"),テンプレート:Sfn though the connection between the first half of her name and the Hittite word kammara ("smoke") might only be a folk etymology,テンプレート:Sfn while the name of Kataḫzipuri had an unrelated Hattic etymology and means "queen of the land."テンプレート:Sfn Piotr Taracha proposed that in Palaic sources Kataḫzipuri might have functioned simply as an epithet of Kamrušepa applied to her due to contact with Hattic communities.テンプレート:Sfn

Her attribute was an iron throne.テンプレート:Sfn

Worship

Kamrušepa is already attested in the oldest texts from Kanesh.テンプレート:Sfn Later Hititte rituals preserve the association between her and this city.テンプレート:Sfn According to a prayer meant to prevent the spread of a plague, another location associated with her was Taniwanda.テンプレート:Sfn Despite her position in the pantheon and her prominence in myths, little information is available when it comes to specific rituals or festivals connected to her.テンプレート:Sfn

Her status was also high in Luwian religion.テンプレート:Sfn Piotr Taracha notes that there most likely was no single uniform Luwian pantheon, but certain deities, including Kamrušepa, as well as Tarhunt, Tiwad, Maliya, Arma, Iyarri, Santa and a variety of tutelary gods represented by the logogram LAMMA were worshiped by most Luwian communities.テンプレート:Sfn She is especially well attested in Luwian incantations from Kizzuwatna.テンプレート:Sfn

While she is one of the best attested goddesses in the Hittite pantheon of the Bronze Age, there is presently no evidence for her worship continuing in the first millennium BCE.テンプレート:Sfn

Mythology

Kamrušepa appears in various Hittite myths. In Disappearance of Telipinu, she instructs the other gods how to ensure the eponymous vegetation deity's return after an initial attempt fails.テンプレート:Sfn The magical procedure she prepares involves an offering of twelve sheep taken from the herds of the sun god, which had to be taken to Ḫapantali,テンプレート:Sfn a Luwian shepherd goddess.テンプレート:Sfn A similar formula is known from a myth pertaining to the disappearance of the storm god.テンプレート:Sfn In at least one fragmentary version, the personified sea (Aruna) is tasked with bringing the offered sheep to the right place.テンプレート:Sfn Yet another fragment describes the solar god and Kamrušepa arguing with each other until they calm down by combing sheep together.テンプレート:Sfn

According to the Hittite text KUB 17 she was also the mother of Aruna.テンプレート:Sfn According to a local belief from Tauriša she and Tiwad, the Luwian sun god, were the parents of the city's tutelary god (LAMMA), referred to with the epithet wašḥazza ("sanctified" or "holy").テンプレート:Sfn His spouse was a youthful goddess named Aššiyant, "the beloved."テンプレート:Sfn

References

Bibliography

参照

  1. ↑ Archi, 1993, p407
  2. ↑ Archi, 1993, pp407-408
  3. ↑ Taracha, 2009, pp114-115
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