Английская Википедия:Hauron

Шаблон:Short description Шаблон:About Шаблон:Infobox deity Hauron, HaurunШаблон:Sfn or HawranШаблон:Sfn (Egyptian: ḥwrwnꜣ) was an ancient Egyptian god worshiped in Giza. He was closely associated with Harmachis, with the names in some cases used interchangeably, and his name as a result could be used as a designation of the Great Sphinx of Giza. While Egyptologists were familiar with Hauron since the nineteenth century, his origin was initially unknown, and only in the 1930s it was established that he originated outside Egypt. Today it is agreed that he was the Egyptian form of a god worshiped in Canaan and further north in the city of Ugarit, conventionally referred to as Horon (Шаблон:Lang-uga, ḥrn; ḤôrānuШаблон:Sfn or ḤōrānШаблон:Sfn) in scholarship.

In the Ugaritic texts, Hauron appears as a deity associated with magic and exorcisms. This role is also attested for him in Egypt and in Phoenician sources from the first millennium BCE. The best known text focused on him is KTU 1.100, often interpreted as a myth, in which the Ugaritic sun goddess Shapash implores him to help pḥlt, a figure of unknown character troubled by snakes. He is also well attested in incantations. However, his name does not appear in any offering lists from this city, and it is assumed his importance in Ugaritic religion was minor.

In the first millennium BCE, Hauron continued to be worshiped in Egypt, but his cult also spread through the Mediterranean, and he is attested in Phoenician and Punic sources from as far west as Sardinia. In the Hebrew Bible he is referenced in toponyms such as Beth-Horon. The last source to mention him is a Greek second-century BCE inscription from Delos referring to his worship in Jamnia.

Name

Файл:Ägyptisches Museum Kairo 2019-11-09 Ramses II Horon 03.jpg

Hauron's name inscribed on a statue.

The spellings HauronШаблон:Sfn Шаблон:Sfn and Haurun are both in use in modern Egyptological publications.Шаблон:Sfn Шаблон:Sfn Primary sources indicate there might have been no single agreed upon orthography of the name in ancient Egyptian scribal circles.Шаблон:Sfn While the god was known to modern researchers since François Chabas published a translation of the Harris Magical Papyrus in 1860, only in the 1930s it became possible to establish that he originated outside Egypt.Шаблон:Sfn While based on the Ugaritic texts, where the theonym is rendered as ḥrn (Шаблон:Lang-uga), it should be vocalized as either ḤôrānuШаблон:Sfn or Ḥōrān, the spelling Horon, which is based on the later Phoenician form of the name, is commonly employed in scholarship pertaining to the worship of Hauron in the north.Шаблон:Sfn A further spelling found in literature is Hawran.Шаблон:Sfn

It has been proposed that the name is related the root ḥwr present in Semitic languages Шаблон:Sfn and that it might mean "the deep one."Шаблон:Sfn Similarities to the Arabic word ḥaur, referring to the bottom of a well or a broad depression,Шаблон:Sfn and to Hebrew ḥôr, "cave" or "hole," have been pointed out, though according to Nicolas Wyatt the fact that in Ugaritic the cognate is written ḫr rather than ḥr might cast doubts over this etymology.Шаблон:Sfn An alternate proposal is that the name is a cognate of Arabic ḥourroun, "falcon."Шаблон:Sfn The early view that it might reflect the ethnonym ḫurri (Hurrian) is no longer considered credible.Шаблон:Sfn

Character

Файл:Ägyptisches Museum Kairo 2019-11-09 Ramses II Horon 04.jpg

Statue of Ramesses II as child together with the falcon-shaped Hauron, 1290-1223 BCE, New Kingdom, Nineteenth Dynasty.

The main sources of information about Hauron's character are magical texts from Ugarit, Egypt, and Arslan Tash.Шаблон:Sfn Earliest theories about his character were formed by William F. Albright, but they have been since deemed "conjectural and speculative."Шаблон:Sfn The Ugaritic texts indicate that he was chiefly associated with exorcisms and magic.Шаблон:Sfn In a single passage, he is addressed as a ḥbr(m), most likely to be understood as a term referring to a specialist in the field of magic comparable to Mesopotamian mašmāšu or āšipu, translated into English as "spellcaster" by Aicha Rahmouni.Шаблон:Sfn The craftsman god Kothar-wa-Khasis could be described in a similar way.Шаблон:Sfn A further Ugaritic figure whose role has been compared to Hauron's is Shatiqatu,Шаблон:Sfn interpreted either as a minor goddess or another type of supernatural being (a "healing genie" or an entity comparable to an angel or golem) associated with exorcisms.Шаблон:Sfn

The Egyptian Papyrus Harris mentions Hauron in a role similar to that he plays in Ugaritic texts, invoking him to render a wolf harmless with the help of Anat and a third deity, identified as either Arsaphes or Resheph depending on the translation.Шаблон:Sfn Elsewhere he occurs as a healing deity.Шаблон:Sfn He was also invoked to protect fields, and in this capacity has been referred to as a shepherd.Шаблон:Sfn Richard H. Wilkinson proposes that Egyptians associated with the deserts, and considered him a god of herdsmen and other people who wandered through this environment.Шаблон:Sfn Jacobus van Dijk concluded that he was understood as a god of the desert capable of protecting people and livestock from the animals inhabiting it.Шаблон:Sfn George Hart has characterized him as an earth god.Шаблон:Sfn

Disputed aspects

George Hart argued that Hauron's character was ambivalent, and asserted in particular that his association with a "tree of death" in a single text he identifies as "Canaanite" designates him as a "god of doom."Шаблон:Sfn The term ‘ṣ mt, translated as "tree of death"Шаблон:Sfn or "deathly tree," is present in the Ugaritic text KTU 1.100 in a description of plants gathered by Hauron, but the passage according to Wilfred G. E. Watson should be understood as a recipe for a cure for snakebite and lists ordinary plants, though he notes the precise identification of individual names remains disputed.Шаблон:Sfn He does not list the "deathly tree" among the terms he considers to be the names of specific plants.Шаблон:Sfn Dennis Pardee argues the passage reflects use of wood in exorcisms and since one of the plants mentioned according to him is the date palm, it might indicate that Hauron was believed to travel eastwards to Mesopotamia to gather plants typical for this area.Шаблон:Sfn He additionally suggests this might be a nod to perception of Mesopotamian apotropaic magic as particularly efficient.Шаблон:Sfn Suggestions that KTU 1.100 portrays Hauron in a negative light, presenting him as the "god of black magic, master of evil demons," can also be found elsewhere in literature, but Gregorio del Olmo Lete notes that this view is "surprising" due to his portrayal as an effective helper in this composition.Шаблон:Sfn

It is a matter of dispute among researchers if Hauron was also associated with the underworld, with some authors, such as Nicolas Wyatt, voicing support for this assumption,Шаблон:Sfn while others, for example Шаблон:Ill, do not consider it to be conclusively proven.Шаблон:Sfn Wyatt's argument rests on the assumption that the term designating Hauron's dwelling in the Ugaritic texts, mṣd (in KTU 1.100 written as mṣdh, which is possibly a directional form, a possessive one, or both at once) refers to a location in the underworld.Шаблон:Sfn Similar argument has been by Udo Rüterswörden.Шаблон:Sfn The term mṣd is often translated as either "fortress" or "steppe," though neither possibility is regarded as certain.Шаблон:Sfn It also occurs in an Ugaritic ritual text pertaining to a group of deities known as Gaṯarāma (dual) or Gaṯarūma (plural),Шаблон:Sfn which seemingly included the moon god Yarikh, the sun goddess Shapash and the god Gaṯaru, but the context does not provide any additional hints about its meaning.Шаблон:Sfn

Possible early attestations

It has been argued that a theophoric name from Mari, Ḫawranabi, might invoke Hauron, and therefore can be translated as "Hauron is father."Шаблон:Sfn While assertions that he appears in multiple names from this city can be found in literature,Шаблон:Sfn according to Ichiro Nakata's survey of Old Babylonian Mariote theophoric names, only a single person bearing one invoking him is attested in known documents.Шаблон:Sfn The Mariote name has been used as an argument for also reconstructing names of two roughly contemporary Canaanite kings attested in texts from Saqqara as theophoric names invoking Hauron, though this remains speculative.Шаблон:Sfn

In the past it was believed that the logogram ^dNIN.URTA, found in a total of four passages in the corpus of the Amarna letters, might correspond to Hauron, but this view has been challenged in 1990 by Nadav Na'aman.Шаблон:Sfn He points out that his character was not similar to Mesopotamian Ninurta, and additionally that he is entirely absent from theophoric names from Ugarit and other late Bronze Age sites, unlike the deity represented by this logogram.Шаблон:Sfn He proposed that it should be understood as a logographic representation of the name of the goddess Anat instead.Шаблон:Sfn This proposal subsequently found support from other researchers, including Peggy L. Day (who extends its scope to ^dNIN.URTA in documents from Emar as well)Шаблон:Sfn and Michael P. Streck (who only considers it applicable to Canaan and the kingdom of Amurru).Шаблон:Sfn

Ugaritic attestations

It is assumed that Hauron was not a high ranking god in the local pantheon of Ugarit, and he is entirely absent from offering lists from this city.Шаблон:Sfn Шаблон:Sfn He is best attested in incantations against snakebite.Шаблон:Sfn One example is KTU 1.82, in which both the god himself and his nameless servants appear alongside a selection of figures presumed to have negative characters in this context, including Resheph, Mot and Tunnanu.Шаблон:Sfn A further text of this type is KTU 1.107, where Horon is paired with El and alongside him opens a list of deities implored to remove poison, which includes the pairs Baal and Dagan, Anat and Ashtart, Yarikh and Resheph, Attar and Attapar, Ẓiẓẓu-wa-Kāmaṯu, Shahar and Shalim, as well as Milku, Kothar-wa-Khasis and Shapash, the last three listed individually.Шаблон:Sfn He is also mentioned in KTU 1.169, presumed to be a compilation of various protective incantations against witchcraft.Шаблон:Sfn In this text, he is asked to expel various malevolent sorcerers.Шаблон:Sfn

Myths and paramythological texts

Horon is mentioned in the text KTU 1.100,Шаблон:Sfn whose genre is disputed, with individual authors classifying it as a "charm against serpents," an incantation, a myth,Шаблон:Sfn or a "paramythological" composition.Шаблон:Sfn He appears in it in association with a figure named ủm pḥl pḥltШаблон:Sfn or simply pḥlt, whose character - "divine, human or equine" - is uncertain,Шаблон:Sfn and who is not attested in any other Ugaritic texts.Шаблон:Sfn While attempts have been made to identify her as one of the principal goddesses of Ugarit (for example Athirat,Шаблон:Sfn by the early 2000s such proposals were no longer regarded as plausible.Шаблон:Sfn Gregorio del Olmo Lete assumes she should be understood as a distinct goddess, possibly one also associated with a similar sphere of activity as Hauron and thus comparable to Mesopotamian Ningirima or to Ishara.Шаблон:Sfn Dennis Pardee presumes that she should be understood as "an equid whose origins are cosmological."Шаблон:Sfn The equine identification is also supported by Wilfred G. E. WatsonШаблон:Sfn and Theodore J. Lewis.Шаблон:Sfn Steve A. Wiggins notes that her name might be related to Akkadian terms pertaining to horses.Шаблон:Sfn

The text consists of a series of appeals to various deities, followed by the intervention of Hauron and a marriage proposal he makes.Шаблон:Sfn While snakes are mentioned by pḥlt, and it agreed that the text pertains to her trouble with these animals, there is no direct reference to a snakebite occurring.Шаблон:Sfn The deity who asks the other members of the Ugaritic pantheon for help on pḥlt's behalf is Shapash, the sun goddess.Шаблон:Sfn While pḥlt addresses her as her mother, it is not certain if this statement reflects her actual genealogy or if it simply designates her as an authority figure.Шаблон:Sfn The deities invoked are Baal, Dagan, Anat (paired with Ashtart), Yarikh, Resheph, Ashtart (on her own), Ẓiẓẓu-wa-Kāmaṯu, Milku, Kothar-wa-Khasis and the pair Shahar and Shalim,Шаблон:Sfn all of them invoked from their cult centers, some of them located close to Ugarit (Mount Saphon), other on Crete, in Anatolia (Bibitta) or Upper Mesopotamia (Tuttul, Mari).Шаблон:Sfn They all prove to be ineffective in this situation,Шаблон:Sfn and it takes the intervention of Horon to solve the problem.Шаблон:Sfn He uses a variety of plants he gathered, presumably to deal with venom.Шаблон:Sfn It is not certain if the marriage proposal is necessarily aimed at pḥlt, though this view is supported by most translators of this text, with only a minority arguing that its target is instead Shapash.Шаблон:Sfn

A curse invoking Hauron appears both in the Baal Cycle (KTU 1.2.1.7–8) and in the Epic of Keret (KTU 1.16.6.54–57).Шаблон:Sfn Most likely it was a fixed formula which was not composed specifically for these works of literature.Шаблон:Sfn It is similar in both cases, and can be translated as "May Hauron break (...) your head, Ashtart-Name-of-Baal your skull," though the targets are different: in the former case a deity presumed to be Baal curses his adversary, the sea god Yam, while in the latter the eponymous king curses his son Yassibu.Шаблон:Sfn It is not known why Ashtart is mentioned alongside Hauron in this context, and the translation of the phrase specifying her relation to Baal, tentatively translated by Theodore J. Lewis and a number of other researchers as "face," is also uncertain.Шаблон:Sfn In neither of these texts Horon plays any role after being invoked in a curse.Шаблон:Sfn

Egyptian reception

Horon is one of the best attested deities of Levantine origin who came to be worshiped in ancient Egypt.Шаблон:Sfn It is presumed that his cult was introduced from Canaan, but more detailed reconstruction of its early development is not presently possible.Шаблон:Sfn His earliest cult center was Giza.Шаблон:Sfn The exact date of his introduction is not known, though he already appears on a stela of a certain Mes, possibly to be dated to the reign of Thutmose III, as well as on foundation tablets from the local temple of Harmachis.Шаблон:Sfn This would indicate that his arrival was contemporary with the introduction of other deities of similar origin, namely Resheph and Ashtart, into the local pantheon of Memphis.Шаблон:Sfn

Evidence for both royal and private worship of Hauron is available.Шаблон:Sfn However, no accounts of clergy dedicated to him or to Hauron (or Hauron-Harmachis) are available, with the exception of an isolate reference to a certain Pay, a grain measurer in his service, which is considered difficult to reconcile with the large number of available sources documenting the daily life of ancient Giza.Шаблон:Sfn While it is known that he did receive offerings like other deities, further features of his official cult are therefore difficult to ascertain.Шаблон:Sfn The limestone doors of a building from the reign of Tutankhamun located in the proximity of the Great Sphinx refer to the pharaoh as the "beloved of Hauron."Шаблон:Sfn Seti I dedicated a stela depicting him during a hunt and praising his military accomplishments to Hauron-Harmachis.Шаблон:Sfn During the reign of Ramesses II, the cult of Hauron is attested outside Giza for the first time, specifically in Deir el-Medina and possibly also in Pi-Ramesses.Шаблон:Sfn A reference to "Hauron of Lebanon" has been identified in the inscription on a sphinx from the Ramesside period from Tell el-Maskhuta too.Шаблон:Sfn

Associations with local deities

Файл:Great Sphinx of Giza May 2015.JPG

The Great Sphinx of Giza.

In Egyptian context, Hauron came to be associated with Harmachis.Шаблон:Sfn The modern spelling of this theonym is a hellenized form of Haremakhet, "Horus-in-the-horizon."Шаблон:Sfn This god was associated with the Great Sphinx of Giza, referred to with his name from the period of the New Kingdom on.Шаблон:Sfn The name of Hauron himself could also be used as a designation for this monument.Шаблон:Sfn While it was initially assumed that only foreigners referred to it by this name, Christiane Zivie-Coche argues that this view should be abandoned, as based on names of individuals mentioned in documents using this designation they were either Egyptian, or at least Egyptianized to such a degree they used Egyptian personal names and titles.Шаблон:Sfn Richard H. Wilkinson does consider it possible that it was initiated by workmen from outside Egypt present in the area, but he also proposes that it might be rooted in a hitherto unknown mythological connection.Шаблон:Sfn According to Zivie-Coche, the scope of the connection between Hauron and Harmachis was unique and it should be considered a distinct phenomenon from the other instances of adoption of northern deities in Egypt.Шаблон:Sfn The names Hauron, Harmachis and Hauron-Harmachis could be used interchangeably to designate the same deity.Шаблон:Sfn A personal prayer of a certain Kheruef uses the formula "Harmachis in his name of Hauron," and implores the god to grant him a long life, reassuring him that he will "follow [his] ka" (remain faithful).Шаблон:Sfn The reasons behind the partial conflation remain uncertain, as the character of Harmachis shows no apparent similarities to Hauron.Шаблон:Sfn

On amulets from Deir el-Medina, Hauron instead appears alongside Shed, and according to Jacobus van Dijk seemingly could be identified with him in this area, as evidenced by use of double names Hauron-Shed and Shed-Hauron.Шаблон:Sfn

Iconography

It was the norm in ancient Egyptian art to depict foreign deities in the same manner as native ones, with attributes reflecting their individual character and position in the pantheon rather than their origin.Шаблон:Sfn Hauron could be depicted either as an armed manШаблон:Sfn or as a falcon,Шаблон:Sfn possibly due to the phonetic similarity of his name to that of Horus.Шаблон:Sfn Шаблон:Sfn This form has no forerunner in earlier iconography of any deities from the Levant.Шаблон:Sfn A famous example from Egypt is a statue which shows the avian Hauron protecting Ramesses II, in this case shown as a child.Шаблон:Sfn It is assumed that he served as one of the tutelary deities of this pharaoh.Шаблон:Sfn As Hauron-Harmachis he could also be depicted in various forms: while that of a sphinx was typical, a Horus-like falcon form is known too.Шаблон:Sfn A stela showing the latter form is presently in the collection of the Egyptian Museum in Cairo.Шаблон:Sfn

First millennium BCE attestations

In the first millennium BCE, the worship of Hauron apparently spread across the Mediterranean.Шаблон:Sfn His character in the Phoenician and Punic sources resembles that described in the Ugaritic texts.Шаблон:Sfn Only a single Phoenician theophoric name invoking him, ‘bdḥwrn, is known.Шаблон:Sfn Its bearer is mentioned on a seal of unknown provenance dated to the eighth or seventh century BCE.Шаблон:Sfn A Phoenician amulet from Arslan Tash mentions Hauron "whose command is perfect and (...) his seven concubines, (...) the eight wives."Шаблон:Sfn However, it has been called into question if this object is authentic.Шаблон:Sfn He also appears in a Punic inscription from Antas on Sardinia dated to the sixth or fifth century BCE, which mentions that statuettes representing him and the healing god Shadrafa could be offered in the local temple of the god Sid.Шаблон:Sfn

In the Hebrew Bible, Hauron is mentioned in the toponym Beth-Horon (Шаблон:Lang-he; Joshua 16:3, 5), "house of Hauron."Шаблон:Sfn The name apparently refers to two separate settlements, both in the proximity of Jerusalem, sometimes referred to as the "upper" and "lower" Beth Horon.Шаблон:Sfn Beth-Horon is also mentioned in a Hebrew ostracon from Tell Qasile and in an Egyptian topographical list from the reign of Shoshenq I.Шаблон:Sfn It has also been proposed that a connection existed between his name and Horonaim, a city located in Moab.Шаблон:Sfn A further toponym which might at least be cognate with Hauron's name is Hauran.Шаблон:Sfn

Файл:Inventory Stela (1872).png

The Inventory Stela.

The worship of Hauron continued in Egypt as late as in the Saite period, though his foreign origin was no longer remembered.Шаблон:Sfn The so-called Inventory Stela, which despite its age mentions the Old Kingdom pharaoh Cheops, presumably because he was the first pharaoh to build his pyramid in Giza,Шаблон:Sfn states that a temple dedicated to Haurun was located in the proximity of the Great Sphinx of Giza, next to ones dedicated to "Isis, Mistress of the Pyramids" and "Osiris, Lord of Rasetau."Шаблон:Sfn

The last known reference to Hauron is a Greek inscription from Delos from the second century BCE, which refers to a deity named Auronas,Шаблон:Sfn and states that he was worshiped in Jamnia alongside Heracles (possibly to be understood as Melqart in this caseШаблон:Sfn), and that all offerings were viewed as appropriate for him except for goats.Шаблон:Sfn Since this city is located in the historical Philistia, the presence of Hauron in the local pantheon might indicate that the Philistines at some point incorporated Canaanite deities into their own beliefs.Шаблон:Sfn Brian Peckham argued that Hauron was introduced into this area by Judeans.Шаблон:Sfn

References

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Bibliography

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Английская Википедия:Hauron

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