In Balcer’s analysis of the Indo-European epics—in particular, the Behistun Inscription—he asserts that the nature of historiography as to how the panegyric text was formed through the methods of the scribal tradition detecting “the exposition…and the entire text as well possess[ing] numerous qualities of epic narrative and thematic development” (61). Yet, this continues as he finds the “epic form, based upon scattered kernels of historical oral traditions, produces a fictional narrative”, which is problematic as these historical events are corroborated by the Cyrus Cylinder (539 BCE), the Nabonidus Chronicle (ca. 540 BCE), Mursili 's Ten-Year Annals (ca. 1295 BCE), the Tang-i Var Inscription (ca. 706 BCE), Sennachrib 's Siege of Jerusalem
…show more content…
The aspects most borrowing are the theme of a supervising deity alongside the attitude of great piety; distinct phrasing; and the inclusion of these kings’ great feats, which compromise of battles and conquering of “others”. This tradition, therefore, refutes the claim of generating fictional narratives. Beginning with the eldest of the texts, written in the first person voice, recounts the receiving of Mursili’s throne; this was accomplished by the Hittite King imploring the Sun Goddess Arinna to defeat the “enemy [of] foreign lands who have called me a child and belittles me, have begun seeking to take away the borders,” in which she agrees, and thus “The Sungoddess of Arinna head my words and stood by me” (Mursili, 88); Not only is he protected by the Sun goddess of Arinna, he is likewise served, and serves the “the victorious Storm-god, my lord, Mezzulla and all the [the gods]. Reverberating more than six centuries later, this ideal of absolute piety appears in the Tang-I Var Inscription, as Sargon the king of Assyria was by “Marduk, the gods [my helps] granted [me] a kingship [without] equal” and for his …show more content…
constantly sought the sanctuaries of Nabu and Marduk, my lords” (Beaulieu 1-6 ). However, Nabopolassar indicated in this “Wisdom Address to Future Generations,” he urges to “Any king, at any time, whether a son or a grandson who will succeed me, (and) whose name Marduk will call to rulership of the country, do not be concerned with feats of might and Power. Seek the sanctuaries of Nabu and Karuk and let them slay your enemies,” and the guidance continues with a report of how Marduk acts upon his chosen king, and they will endure for eternity as “The lord Marduk examines utterances and scrutinizes the heart. He who is loyal to Bel, his foundations will endure. He who is loyal to the son of Bel will last of eternity” (Beaulieu 22-36 ). Cyrus, however, barely notes his lineage, as the Cylinder reads “I am Cyrus, king of the universe, mighty king, king of Babylon, king of Sumer and Akkad, king of the four quarters,/ son of Cambyses, great king,
The aspects most borrowing are the theme of a supervising deity alongside the attitude of great piety; distinct phrasing; and the inclusion of these kings’ great feats, which compromise of battles and conquering of “others”. This tradition, therefore, refutes the claim of generating fictional narratives. Beginning with the eldest of the texts, written in the first person voice, recounts the receiving of Mursili’s throne; this was accomplished by the Hittite King imploring the Sun Goddess Arinna to defeat the “enemy [of] foreign lands who have called me a child and belittles me, have begun seeking to take away the borders,” in which she agrees, and thus “The Sungoddess of Arinna head my words and stood by me” (Mursili, 88); Not only is he protected by the Sun goddess of Arinna, he is likewise served, and serves the “the victorious Storm-god, my lord, Mezzulla and all the [the gods]. Reverberating more than six centuries later, this ideal of absolute piety appears in the Tang-I Var Inscription, as Sargon the king of Assyria was by “Marduk, the gods [my helps] granted [me] a kingship [without] equal” and for his …show more content…
constantly sought the sanctuaries of Nabu and Marduk, my lords” (Beaulieu 1-6 ). However, Nabopolassar indicated in this “Wisdom Address to Future Generations,” he urges to “Any king, at any time, whether a son or a grandson who will succeed me, (and) whose name Marduk will call to rulership of the country, do not be concerned with feats of might and Power. Seek the sanctuaries of Nabu and Karuk and let them slay your enemies,” and the guidance continues with a report of how Marduk acts upon his chosen king, and they will endure for eternity as “The lord Marduk examines utterances and scrutinizes the heart. He who is loyal to Bel, his foundations will endure. He who is loyal to the son of Bel will last of eternity” (Beaulieu 22-36 ). Cyrus, however, barely notes his lineage, as the Cylinder reads “I am Cyrus, king of the universe, mighty king, king of Babylon, king of Sumer and Akkad, king of the four quarters,/ son of Cambyses, great king,