差分

青銅器時代のアナトリアの神殿に属する多くの神々は鉄器時代に崇拝されなくなったが<ref>Rutherford, 2017, p81</ref>、マリヤの派生種が前1千年まで崇拝され続けたと推定される。、マリヤの派生種が前1千年まで崇拝され続けたと推定される<ref>Bryce, 1983, p6</ref><ref>Hutter, 2003, pp231-232</ref><ref>Payne, 2019, p242</ref>。しかし、紀元前2千年紀と紀元前1千年紀の証拠との関連は普遍的に受け入れられるものではなく、同様の機能が明らかに欠如していることから、カルバート・ワトキンスは、ヒッタイトのマリヤと同様の名前の後の神は単に同音の名前を持っていたに過ぎないと主張した<ref>Watkins, 2007, pp123-124</ref>。イアン・ラザフォードは、ワトキンスと違って、前一千年紀のマリヤがそれ以前の資料で知られていた女神と同一であることはもっともらしいと考えているが、マリヤの性質が同一ではないことも強調している<ref>Rutherford, 2020, pp330-331</ref>。

While many deities belonging to various [[Bronze Age]] Anatolian pantheons ceased to be worshiped in the [[Iron Age]], it is presumed to be derivatives of Maliya continued to be worshiped through the first millennium BCE.{{sfn|Bryce|1983|p=6}}{{sfn|Hutter|2003|pp=231ギリシャ文学の伝統では、リディアの王たちがアテナ崇拝のスポンサーとなっているが、アッタリド朝（前180-232}}{{sfn|133）以前のサルディスの資料にはアテナが登場しないため、このような記録はヘレン化以前のマリス崇拝に関わる伝統を反映していると提唱されている<ref>Payne|, 2019|p=242}} However, the connection between second and first millennium BCE evidence is not universally accepted, and due to apparent lack of similar functions [[Calvert Watkins]] argued the Hittite Maliya and similarly named later deities merely had [[homophonous]] names.{{sfn|Watkins|2007|pp=123pp241-124}} Ian Rutherford, who unlike Watkins considers it plausible that the first millennium Maliya was identical with the goddess known from earlier sources, also stresses that her character is not identical.{{sfn|Rutherford|2020|pp=330-331}}242</ref>。

===Lycian attestationsギリシャ文献 ===Many attestations of Maliya are available from [[Lycia]]また、ギリシャの文献にもマリスに関する記述が複数残されている<ref>Payne, 2019, where she was regarded as the tutelary goddess of [[Rhodiapolis]].{{sfn|p244</ref>。彼女の名前はギリシャ語で表記されていることから、ギリシャの作家はリュキア語やルウィ語ではなく、リュディア語の資料からマリスについて学んだと推測される<ref>Payne|2019|p=242}} In this city, she was known under the epithet ''Wedrenni''Sasseville, 2016, while in Phelos she was called Eriyupamap77</ref>。しかし、ギリシャの作家達がどの程度、マリスのことを知っていたかは、まだ不明である<ref>Rutherford, possibly either "the highly exalted" or "who overcame the enemy"2017, with the latter interpretation making it possible to interpret her as a warlike goddess.{{p81</ref>。イアン・ラザフォードは、マリスの例をサンダースのクババの例と比較した<ref>sfn|Raimond|2007|p=154}} [[Trevor R. Bryce]] notes the view that the Lycian form of Maliya possessed such a role is also supported by an inscription from [[Xanthos]] and by a sarcophagus lid depicting her alongside [[Amazons]] in a battle scene.{{sfn|Bryce|1983|p=6}} Maliya is also referenced in the tomb inscription of a certain Iyamara, which might designate him as the priest of this goddess.{{sfn|Bryce|1981|p=83}} In some of the Lycian citiesRutherford, Maliya was worshiped alongside the local weather god2020, [[Trqqas]].{{sfn|p329</ref>。クババも前2千年以降もある程度の関連性を保ちながら、ギリシャ語のテキストで参照され続けた女神であるためである<ref>Rutherford|2020|, 2017, p=330}}81</ref>。

In Lycian tradition the [[Greek goddess]] [[Athena]] was understood as analogous to Maliya.{{sfn|Raimond|2007|p=153}} The assimilation of the two might have been originally politically motivatedレスボス島の文献には、マリス（ΜǶλις）が機織りをしている姿が描かれており、アニック・ペインによれば、これは女神がギリシャ人にも崇拝されていたことを示しているかもしれないとのことである<ref>Payne, with a local dynasty aiming to adhere to a Greek cultural model.{{sfn|Raimond|2007|p=154}} An inscription on a silver vase from [[Pithom]] decorated with a depiction of the [[judgment of Paris]] labels an Athena-like goddess as Maliya.{{sfn|Payne|2019|p=242}} The other figures are referred to with [[Lycian language|Lycian]] spellings of their Greek names, Pedrita ([[Aphrodite]]) and Aliχssa (Alexander = [[Paris (mythology)|Paris]]).{{sfn|Bryce|1981|p=84}} It is commonly assumed that the correspondence between Maliya and Athena relied on both goddesses having a ''[[Polias]]'' aspectp242</ref>。ラザフォードは、この記述がアナトリアの伝統を反映しているとすれば、マリスとアテーナーの間に頻繁に交わされる同一視の背後にある理由かもしれないと指摘する一方で、既存の同一視に依拠したギリシャ人の発明である可能性もあるとみている<ref>Rutherford, but the interpretation of the former's local epithet Wedrenni as "of the city" is now regarded as implausible in the light of discovery of Lycian terms for a city (''teteri'' and ''minna''2020, rather than ''wedri'', the latter possibly meaning "country") and according to Eric Raimond a possibility is that it relied on analogous warlike function indicated respectively by the titles Eriyupama and Ptoliporthos ("who sacks cities", applied to Athena in the inscription on the [[Xanthian Obelisk]]).{{sfn|Raimond|2007|p=154}} Ian Rhuterford instead assumes the equation might have been based on the influence of [[Rhodes]], where Athena was a commonly worshiped deity (especially in [[Lindos]])p329</ref>。同時に、アラクネーの神話は、リディアのハイパエパで織女神の争いが起こったとするオイディウス以前の資料には記録されていないので、もしマリスが織女神であるという仮説が受け入れられるなら、もともとはリディアの神話である可能性があると暫定的に推測している<ref>Rutherford, on Lycian culture of the fifth century BCE.{{sfn|Rutherford|2017|p=88}} A second possibility he considers is their shared characters as crafts goddesses.{{sfn|Rutherford|2020|p=332}} Matilde Serangeli, relying on a proposed etymology of Maliya's namepp329-220</ref>。パイネは、入手可能な証拠の分析において、エフェソスで発見されたリュディア人の頭飾りをつけた織工の置物も、織女神としてのマリスに対するギリシャ人の崇拝の証拠かもしれないと指摘している<ref>Payne, argues the equation might have been based on the connection between the meaning of her name, possibly connected to terms such as "thought" or "mental strength"2019, with Athena's well attested role as a goddess of wisdom.{{sfn|Serangeli|2015|pp=385-386}}p242</ref>。ギリシャ語とリディア語を話すギリシャ初期の詩人ヒッポナクスは、マリス（Μαλὶς）に宛てた短い祈りの言葉を残している。

===Lydian attestations===<blockquote>It is agreed that Maliya was a forerunner to the [[Lydia]]n goddess Malis.{{sfn|Haas|2015|p=411}}{{sfn|Payne|2019|p=242}} She was understood as analogous to Greek Athenaおお、マリスよ、私を助けてくれ(？)、頭の悪い主人を持つのは私の宿命なので、どうか殴られないように願う<ref>Rutherford, as indicated by a Greek-[[Lydian language|Lydian]] bilingual text from [[Pergamon]] and by a number of literary references identified in works of authors such as [[Hipponax]] and [[Hesychius of Alexandria|Hesychius]].{{sfn|Payne|2019|p=241}} The aforementioned bilingual is one of the only Lydian texts which were not found in the proximity of [[Sardis]]2020, and is substantially later than the rest of the corpus, with the most estimates dating it to the late fourth century BCE, specifically to the period between 330 and 325 BCE based on the fact that it mentions that a certain Paitaras was a donor responsible for funding the column it was inscribed on, erected during the construction of the local temple of Athena.{{sfn|Payne|Sasseville|2016|p=67}} Paitaras is not known from any other sources, though the fact his dedication is bilingual might indicate that Pergamon had an influential and prosperous Lydian community at the time.{{sfn|Payne|Sasseville|2016|p=68}}p329</ref>。</blockquote>

While Greek literary tradition presents the kings of Lydia as sponsors of the cult of Athenaテオクリトスの『''イディール''（Idylls）』には、マリス（Μαλίς）という名の水のニンフが登場する<ref>Payne, 2019, p242</ref>。ユニカ、ニケイア<ref>Serangeli, 2015, p378</ref>という2人のニンフとともにプロポンティス島のキオスに住み、ハイラスを誘拐した張本人である<ref>Rutherford, 2020, she does not appear in sources from Sardis predating the rule of the [[Attalid]] dynasty (180 - 133 BCE) and therefore it has been proposed that such attestations can reflect traditions pertaining to the cult of Malis from before the period of [[Hellenization]].{{sfn|p330</ref>。イアン・ラザフォードは、マリスが川の精であるという見解は、マリヤの本来の役割である川の女神と一致しているように見えると述べている<ref>Rutherford, 2020, p331</ref>。ソポクレスは『ピロクテテス』の中で、スペルケイオス川のマリアデス（Μαλιάδες）という似た名前の複数のニンフに<ref>Payne|, 2019|pp=241-242}}, p242</ref>ついて言及している<ref>Serangeli, 2015, p379</ref>。しかし、ラザフォードによれば、彼らは単数形のマリスとは関係がない可能性が高く、代わりにギリシャのマリスと関係があると考えるべきであるという<ref>Rutherford, 2020, p330</ref>。

===Greek attestations===Multiple references to Malis are also known from Greek sources.{{sfn|Payne|2019|p=244}} Based on attested Greek spellings of her name is presumed Greek authors learned about her from Lydian sources, rather than Lycian or Luwian.{{sfn|Payne|Sasseville|2016|p=77}} However, the degree to which they were familiar with her remains uncertain.{{sfn|Rutherford|2017|p=81}} Ian Rutherford compares her case to that of ギリシャの別の伝承では、マリスはリュディアと関係しながらも、この地域の神話上の女王である[[Sandasオムパレー]]の奴隷としか見なされていない<ref>Haas, 2015,{{sfn|p411</ref><ref>Rutherford|, 2020|p, p330</ref><ref group=329}} and with less certainty to [[Kubaba (goddess)|Kubaba]]"私注">おそらくオムパレーとマリヤは「同じもの」であるだろう。</ref>。このような見解は、ビザンティウムとヘラニコスのステファヌスの著作に見出すことができる<ref>Payne, who also retained a degree of relevance after the second millennium BCE2019, and continued to be referenced in Greek texts.{{sfn|p242</ref>。このことは、女神マリスが、ギリシャの英雄と同一視されるアナトリアの神サンダス（Sandas）と並んで崇拝されていた伝統を反映しているのかもしれない<ref>Rutherford|, 2017|p=81}}, p91</ref>。しかし、この解釈を支持する確かな証拠はなく、前2千年紀の既知のテキストにも、両者を関連づけるものはない<ref>Watkins, 2007, p123</ref>。

A literary fragment from 紀元1世紀の『聖テクラの生涯と奇跡』にサンダスと並んで登場するダマリス<ref>ダマリス（Damalis、古代ギリシャ語：Δάμαλις）は、「雌牛」を意味するギリシャ語の女性名である。（Wikipedia:[[Lesbos]] portrays Malis (Μᾶλις) as a weaver, and according to Annick Payne might be an indication the goddess was also worshiped by Greekshttps://en.{{sfn|Payne|2019|p=242}} Rutherford notes that if this description reflects an Anatolian tradition, it might have been the reason behind the frequent equation between Malis and Athena, though he also considers it possible that it was a Greek invention relying on a preexisting equationwikipedia.{{sfn|Rutherford|2020|p=329}} At the same time, he tentatively speculates that since the myth of [[Arachneorg/wiki/Damalis Damalis]] is not recorded in sources predating [[Ovid]], according to whom the contest between the mythical weavers took place in [[Hypaepa]] in Lydia, it might have originally been a Lydian myth about Malis, if the hypothesis that she was a weaver goddess is accepted.{{sfn|Rutherford|2020|pp=329（最終閲覧日：22-12-220}} Payne in her analysis of available evidence notes that a figurine of a weaver in Lydian headwear found at [[Ephesus]] might also be evidence of Greek worship of Malis as a deity of such character.{{sfn|Payne|2019|p=242}} [[Hipponax]], an early Greek poet who apparently spoke both Greek and Lydian, left behind a short invocation addressed to Malis (Μαλὶς):{{quotation|02））</ref>という神名をマリスと結びつける試みがなされているが、信憑性はなく、このテキストにある「サンダスとダマリスの都市」は、イサウリアのダリサンドスの再解釈であるかもしれない<poemref>O MalisRutherford, help me (?)2017, and since it is my lot to have a demented master I beg of you that I not get a beating.{{sfn|Rutherford|2020|p=329}}p91</poemref>}}[[Image:John William Waterhouse - Hylas and the Nymphs (1896).jpg|thumb|330px|''[[Hylas and the Nymphs (painting)|Hylas and the Nymphs]]'' (1896) by [[John William Waterhouse]]]]A water [[nymph]] ([[naiad]]) named Malis (Μαλίς) is attested in [[Theocritus]]' ''Idylls''.{{sfn|Payne|2019|p=242}} Alongside two other nymphs, Eunika and Nicheia,{{sfn|Serangeli|2015|p=378}} she resided in [[Kios]] on [[Propontis]], and together they were responsible for the abduction of [[Hylas]].{{sfn|Rutherford|2020|p=330}} Ian Rutherford notes that view that Malis was a river nymph appears to align with the original role of Maliya as a river goddess.{{sfn|Rutherford|2020|p=331}} [[Sophocles]] in the play ''[[Philoctetes (Sophocles play)|Philoctetes]]'' mentions a plurality of nymphs with a similar name,{{sfn|Payne|2019|p=242}} [[Meliae|Maliades]] (Μαλιάδες) from the river [[Spercheios]].{{sfn|Serangeli|2015|p=379}} However, according to Rutherford, they are most likely not related to the singular Malis, and should be assumed to be connected to [[Malians (Greek tribe)|Malis]] in Greece instead.{{sfn|Rutherford|2020|p=330}}。

In a different Greek tradition Malis, while associated with Lydia, was only regarded as a slave of [[Omphale]], a mythical queen of this realm.{{sfn|Haas|2015|p=411}}{{sfn|Rutherford|2020|p=330}} This view can be found in the works of 私的解説 ==マリヤの比較的新しい年代の姿はギリシャ神話やローマの属州であったリュキアを通して伝えられているが、元々カネシュ（キリキア寄り）で祀られていた女神であれば、メソポタミアやフルリあるいはルウィに関係した女神だったのではないだろうか。[[Stephanus of Byzantiumオムパレー]] and とは[[Hellanicus of Lesbos|Hellanikosカムルセパ]].{{sfn|Payne|2019|p=242}} According to the latter of these two authors, she had a son with [[Heracles]], Akeles, which might reflect a tradition in which the goddess Malis was worshiped alongside Sandas, an Anatolian god identified with the Greek hero, though there is no certain evidence in favor of this interpretation,{{sfn|Rutherford|2017|p=91}} and no known texts from the second millennium BCE associate them with each other.{{sfn|Watkins|2007|p=123}}女神のことではないか、と考える。

Attempts have been made to connect the supposed theonym Damalis, present in ''おそらくマリヤは[[Life and Miracles of Saint Theclaサンダス]]の妻、あるいは母女神と考えられており、天候神としての性質も有していたのではないか。その連続から「''' from the first century CE alongside Sandas, to Malis, but they are not regarded as plausible, and the "city of Sandas and Damalis" mentioned in this text might be a reinterpretation of [[Dalisandus (Isauria)|Dalisandos]] in [[Isauria]].{{sfn|Rutherford|2017|p=91}}雲を織る女神'''」と考えられていた可能性があるように思う。

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