Urartu was one of the most powerful states of the Ancient World. In the 6th century BC it ceased to exist. However, some Armenians still consider themselves descendants of the Urartians.
On the Armenian Highlands
Urartu is an ancient state in South-West Asia, located on the territory of the Armenian Highlands. Urartu as a tribal union took shape already in the 13th century BC; mention of Urartu as a state is found in sources from the 8th century. For an entire quarter of the 1st millennium, Urartu was a significant force on the geopolitical map of the Ancient World. But, having experienced its heyday in the 9th-mid-8th centuries BC, by the 6th century BC the state had fallen into decline. It was caused by both external and internal factors.
Who are the Urartians
One might say, there was no such people as the Urartians. Throughout its history, the population of Urartu has been an intertribal community. The fragmentation of Urartian society was one of the reasons for the decline of Urartu as a state.
Currently, there is controversy in scientific circles about the succession of Armenia from Urartu. Urartu as a state, as we have already written, came to an end in the 6th century BC, at which time the ethnogenesis of the Armenians was only in the final stage of development.
Even in the 5th century BC, the population of the Armenian Highlands was heterogeneous and consisted of remnants of the Urartians, Proto-Armenians, Hurrians, Semites, Hittites and Luwians. Note that the Urartians are on this list, but there are also other peoples in it.
Undoubtedly, the genetic component of the Urartians is still present in the genetic code of the Armenians, but no more than the genetic component of the same Hurrians and Luwians, not to mention the proto-Armenians. The connection between the Armenians and the Urartians is evidenced by borrowings taken by the Armenian language from the Urartian and Hurrian dialects. It must also be recognized that the Armenians also experienced the cultural influence of the once powerful state.
Language of Urartu
The language of Urartu was not homogeneous and was used by the ruling dynasty. All found sources of Urartian writing tell about kings and their glorious exploits. Linguists see a connection between both the Urartian and Hurrian languages, and also talk about the influence of the Assyrian language on Urartian. Many Urartu ideograms repeat Assyrian ones, but have retained fewer interpretations of each symbol. Also, the Urartian language differs from the Assyrian language in some vowels, which indicates the originality of the articulation of the Urartian language.
Religion
The religion of Urartu was a polytheistic religion with a developed pantheon of gods, typical of the Middle Eastern despotic states of the Ancient World. The list of gods consists of 70 positions.
The supreme god in the pantheon was the god Khaldi. This was the only god of Urartian origin. The etymology of his name is not fully understood. There are versions that the name Khaldi is connected with the word “-hal” (sky) that still exists in some Caucasian languages, so “Khaldi” can be translated as “heavenly”.
The second god of the pantheon - Teisheba - was the god of thunder and war, the god Shivini - the god of the sun.
The gods of Urartu, like the gods of any ancient pantheistic pantheon, can hardly be called merciful and tolerant. Sacrifice, including human sacrifice, was common in Urartu. However, researchers note the relative tolerance of the Urartian religion, associated with the multi-tribal nature of the Urartian population.
Urartu and its enemies
Urartu's main enemy was Assyria. The struggle for hegemony in the Middle East continued throughout the history of Urartu. Urartu borrowed a lot from the Assyrians, including elements of military uniforms and weapons characteristic of the Assyrians. In open clashes, the army of Urartu lost to the Assyrians, partly due to this is the widespread development of defensive architecture in the state.
The army of Urartu was regular, wars, both defensive and expansionary, were ongoing. At the same time, the rulers of Urartu took a direct part not only in battles, but also in military tournaments held in Urartu. The army of Urartu was large enough to ensure its interests (in its best years). Thus, the army of King Ishpuini consisted of 100 chariots, 10 thousand horse soldiers and 3 thousand foot soldiers.
The 6th century BC was a crisis for both Assyria and Urartu. Urartu was attacked by the Scythians and Cimmerians from the north, and from the southeast by the Medes. Under their onslaught, the state began to disintegrate, its capital moved to the Transcaucasian city of Teishebaini. From the moment of the destruction of Teishebaina, the history of Urartu as a state can be considered complete. On the topic of who destroyed this city, historians still do not have an accurate idea. The honor of burying the glory of Urartu is shared by the Scythians, Cimmerians, Medes and Babylonians.
The ancient state of Urartu occupied a significant territory in the southwestern regions of Asia, today there are lands of modern Armenia, as well as parts of Turkey and Iran. The tribal union was formed in the 13th century BC, only in the 8th century. before the birth of Christ it turned into an independent state.
Initially, the civilization of Urartu was heterogeneous. Speaking about the origin of its inhabitants, modern historians mean the origin of a tribe that achieved a dominant position in the region and used the Urartian language. The first mention of Urartu was found in the records of the Assyrian ruler Shalmaneser I. Assyria more than once dragged Urartu into long wars, which in most cases were won by the Assyrians. However, they did not seize these lands; their main goal was plunder. Assyrian sources often call the inhabitants of Urartu “nairi”, apparently, this is what all the inhabitants of this state were called. Moreover, in those days such a phrase as “kings of Nairi” was often found, which is evidence of the disunity of Urartu.
- King of the State of Urartu
- Culture of Urartu
- People of Urartu
- Art of Urartu
- Gods and religion of Urartu
Modern scientists are convinced that it was Assyria that contributed to the fact that the civilization of Urartu united into a single political force. Constant raids from their southern neighbors forced local residents to look for ways to protect themselves. The nascent state was able to use rich natural resources for its development. The unification took a relatively long time; at the same time, the inhabitants of Urartu learned to build fortresses and fight wars. The first ruler here was Arama, but his rule was unsuccessful - the Assyrians, sensing the emergence of a force capable of resisting them in the north, struck and destroyed the first capital cities in the middle of the 9th century BC.
The ancient state of Urartu was able to take shape in 844 BC and was headed by Sarduri I, who built the capital city - Tushpa, located on the coast of Lake Van. On the approaches to Tushpa, he built many defensive fortresses. Then power here became centralized, and the first royal dynasty appeared here. This state had ceased to be an easy prey for the Assyrians, and with the passage of time it became comparable to Assyria in strength.
The Kingdom of Urartu experienced its best years from the 9th century. to the middle of the 8th century. BC. During the reign of Ishpuini, son of Sarduri I, Tushpa's power over the region strengthened and the boundaries of the state expanded. At the same time, all the gods of the united tribes were united into one pantheon; the main gods were recognized as Khaldi, Teisheba and Shivini, the tribes living in the center of the state. At the same time, the first cuneiform texts in the Urartian language appeared.
In 744 BC, Tiglath-Pileser III came to power in Assyria, reformed the army and began working to restore the greatness of his power. As a result, the Assyrians managed to regain control of the trade routes of the Middle East; already in 735, the troops of Urartu were completely defeated on the coast of the Euphrates. The Kingdom of Urartu lost a significant part of its lands during this period, but managed to survive it. However, even before the end of the 8th century BC. Urartu experienced a new devastating attack by the Assyrians, many cities were plundered, as well as Khaldi, the center of their religion.
7th century BC began with a truce between the two powers, in which Urartu was unable to restore its power. As a result, the Medes and Babylonians finally destroyed Assyria, and Urartu fell under the blows of the Scythians and Cimmerians. The last stronghold for Urartu was the Teishebaini fortress, built by King Rusa II on the Karmir-Blur hill. It is not known for certain who destroyed this city, but even before the end of the 7th century BC. Urartu ceased to appear in ancient Greek historical chronicles.
http://konan.3dn.ru/Aziya/urartu03.gif, http://ru.wikipedia.org/wiki/Urartu
Urartian signs http://annals.xlegio.ru/urartu/ukn/intro.htm
Inscription of Sarduri, son of Lutipri, the great king, the mighty king, the king of the universe, the king of the country of Nairi, the king who has no equal, the amazing shepherd, not afraid2) of battle, the king who subdues the rebellious. (I), Sarduri, son of Lutipri, king of kings, who received tribute from all kings. This is what Sarduri, the son of Lutipri, says: I brought these stones3) from the city of Alniuna (and) erected this wall (near Lake Van). 9th century BC
http://annals.xlegio.ru/urartu/ukn/001.htm
Rusa - kings of Urartu
Of course, in cuneiform.
URARTIAN LANGUAGE belongs to the Hurrian-Urartian group of languages, related to the East Caucasian ones. It was distributed on the territory of the state of Urartu (from west to east - from Lake Van to Lake Urmia, from north to south - from the Ararat Valley to northern Iraq). Survived approx. 600 inscriptions written in Neo-Assyrian cuneiform, as well as several dozen inscriptions (very brief) written in the original Urartian hieroglyphic script (not yet deciphered) and Luwian hieroglyphs. The inscriptions of the first kings (Sarduri I) were written in Assyrian; after King Ishpuini (c. 830 BC) until the defeat of Urartu under Sarduri IV (c. 600 BC) they wrote only in Urartian. The main characteristics of the Urartian language: an agglutinative language of ergative structure (see LINGUISTIC TYPOLOGY), without prefixation, with a developed case system (approx. 15 cases); the verb has aspectual and tense forms (perfect and imperfect), two types of conjugation - transitive-ergative and intransitive-absolute. Lexically close to the Hurrian language (it is related to the peoples of the North Caucasus, Chechens and Ingush).
Dyakonov I.M., Starostin S.A. Hurrito-Urartian and East Caucasian languages. - In the book: Ancient East. M., 1988
Experts are bringing us together. Our job is to take it into account.
If the experts are right, then the Urartian inscriptions are traces of writing in the ancient languages of the peoples of Russia. How else?!
What do the Russians have to do with it?! Let's try to figure it out.
The subsequent kings of Urartu also left their writings in the spirit of the Sarduri inscriptions.
And the king of the Cimmerians who appeared in these parts to the south in the 7th century BC. also did not hesitate to be called “king of the universe” (657. I.N. Medvedskaya. About the Scythian invasion of Palestine http://annals.xlegio.ru/blacksea/skif_pal.htm), like the kings of the Bosporus later. http://ru.wikipedia.org/wiki/Bosporus
Since Russian chronicles point to “the Narts are the essence of the Slovenes” since the time of the Tower of Babel, all sorts of consonances not far from Babylon stop the eye. The roots of ononyms are often Indo-European, and we should not forget - according to the ancient Romans - the Assyrian king Nin ended the 1500-year rule of the Scythians in Europe and Asia. In response, the squads of Plin and Skolopita, Sagila and Panasagora appear in the Southern Black Sea region. Pharaoh Senusret carries out an action against Scythia. And a century later, Egypt attacked the Hygsos of King Kian (Kian) from the north, founding my capital Avaris (consonant with the northern sage Abaris) at the lower reaches of the Nile. Whether Nairi was or was not one of the northerners’ strongholds, who can prove it now? But why, if the place has long been mastered by the subjects of the “king of the universe,” should they carry stones for the construction of obviously new fortresses. Everything should have been prepared long ago.
Ishpuni, son of Sarduri, boasts of new construction.
http://annals.xlegio.ru/urartu/ukn/004.htm
And he built this house. And this one. And a fortress. And before him, nothing so (?) majestic (?) was erected (here).3)
http://annals.xlegio.ru/urartu/ukn/017.htm
Then came sacrifices to the god Khaldi of thousands of heads of livestock - bulls, sheep, goats.
Obviously, God himself did not eat everything. The inhabitants of Urartu and their troops received a lot from sacrifices.
It is assumed that the Urartian Khaldi (Aldi) in Hurrian mythology - dating back to 3 thousand BC. - Halalu (Alalu). And during the rituals, “let the kid be slaughtered to the god Khaldi, the sheep to the god Teisheb, the sheep to the god Shivini.”
http://www.vaymohk.com/index.php?name=pages&op=view&id=59
The Chechens and Ingush are recognized as distant descendants of the Hurrians.
http://forum.souz.co.il/viewtopic.php?t=80977
http://kitap.net.ru/gallyamov/flexkch.html, etc.
Most likely, the Hurrians were multi-ethnic immigrants from the region of the North Caucasus, but the language of interethnic communication was precisely Hurrian.
Next, the “kings of kings” fight with their neighbors and assert their power in a large area.
The cities of Urartu are filled with blunt Scythian arrows - they were at one time considered money. http://www.museum.com.ua/expo/premonet_ru.html
Menua, already without his father, noted a lot of interesting inscriptions.
Then his son Argishti I, and later Sarduri II
http://annals.xlegio.ru/urartu/ukn/index.htm
But Sarduri P’s son was already called Rusa. But Wikipedia remained silent about him.
True, I haven’t forgotten Rusa II http://ru.wikipedia.org/wiki/Rusa_II
Material from Wikipedia - the free encyclopedia Rus II
9th King of Urartu
685 BC e. - 639 BC e.
Predecessor: Argishti II
Successor: Sarduri III
Death: 639 BC e.
Father: Argishti II
Children: Sarduri III
Rusa II (Rusa, son of Argishti) - king of the state of Urartu, reign ca. 685-639 BC e.
Urartu during the reign of Rusa II
Rusa II, the son of Argishti II, ruled the state of Urartu during the period of its decline (and others admit - the pinnacle of achievements). Major defeats from Assyria in previous years, the loss of Musasir and the western regions greatly weakened Urartu. Rusa II's father, Argishti II, after the tragic failures of his father, Rusa I, was forced to cede part of the Urartian territories to Assyria and, possibly, pay taxes. In addition, there remained the danger of attacks by the Scythians and Cimmerians from the northeast of Urartu, in Transcaucasia.
However, four years after Rusa II ascended the throne, in 681 BC. e., the situation in Urartu improved. A new round of civil war in Assyria sharply weakened this country. Media, which during this period was part of Assyria, sharply intensified the struggle for independence. In 680 BC. e. The ruler of Assyria, Sennacherib, was killed, and his killers fled to the Shupria region in Urartu. A record of this event was preserved by Moses of Horen, in the Assyrian archives and in the Bible (in the Fourth Book of Kings and in the Book of the Prophet Isaiah):
“... Sennacherib, king of Assyria, returned and lived in Nineveh. And while he was worshiping in the house of Nisroch his god, Adramelech and Sharezer his sons killed him with the sword, and they themselves fled to the land of Ararat. And Asardan his son reigned in his stead.”
These events diverted Assyria's attention from the increasingly weakening Urartu and left Ruse II the opportunity to try to restore Urartu to its former glory. Rusa II directed his efforts to revive the religious power of the main Urartian god Khaldi, building a new cult city of this deity in the center of Urartu on the northern shore of Lake Van. (The former religious center of the Khaldi god, Musasir, was destroyed by the Assyrian king Sargon II in 714 BC). In addition, Rusa II made several military campaigns to the west, capturing a large number of prisoners, whom he used within the country to build many fortresses and monumental structures.
A tablet from the time of Rusa II about the founding of the city of the god Khaldi
Discovered at the end of the 19th century on a stone in the village of Adyldzhevaz (northwestern coast of Lake Van). The inscription is poorly preserved. Translation of the inscription: ... the city of the god Khaldi of the country Ziukuni Rusa, the son of Argishti, built; Rusa, son of Argishti, says: I drove away women from the enemy country... the people of the countries of Mushkini, Khatya, Halita... this fortress, as well as the cities that surround this fortress... I annexed to this fortress. ... Rusa, son of Argishti, says: God Khaldi gave me... For the god Khaldi I performed these mighty deeds. By the greatness of the god Khaldi Rusa, the son of Argishti, the mighty king, the great king, the king of the country of Bianili, the king of countries, the ruler of Tushpa-city.
Rusa II built the large cities of Bastam, Ayanis, Teishebaini and others. Many of the buildings were of a temple and ceremonial nature, but Teishebaini was clearly built for additional protection against Cimmerian raids.
An inscription from the time of Rusa II, telling about the construction of the temple of the god Khaldi in Teishebaini
Discovered in 1961 during archaeological excavations on Karmir-Blur.
A fragment of the translation of the inscription: To the god Khaldi, his ruler, this temple was built by Rusa, the son of Argishti, as well as the gates of the god Khaldi, the majestic cities of Teishebaini... he erected and dedicated to the god Khaldi.
Piotrovsky B.B. Kingdom of Van (Urartu) / Orbeli I.A. - Moscow: Eastern Literature Publishing House, 1959. - 286 p. - 3500 copies.
Melikishvili G.A. Urartian wedge-shaped inscriptions. - Moscow: Publishing House of the USSR Academy of Sciences, 1960.
Zimansky P. Ecology and Empire: The Structure of the Urartian State. - Chicago: The Oriental Institute of the University of Chicago, 1985. - (Studies in ancient oriental civilizations). -Harutyunyan N.V. Biaynili - Urartu. Military-political history and issues of toponymy.. - St. Petersburg: St. Petersburg University Publishing House, 2006. - 368 p. - 1000 copies.
; Movses Khorenatsi History of Armenia, Hayastan, Yerevan, 1990 ISBN 5-540-01084-1 (Electronic version)
; Translation by G. A. Melikishvili from the book: Melikishvili G. A. Urartian wedge-shaped inscriptions, Publishing House of the USSR Academy of Sciences, Moscow, 1960
; Translation by N.V. Harutyunyan from the book: Harutyunyan N.V. New Urartian inscriptions, Publishing House of the Academy of Sciences of the Armenian SSR, Yerevan, 1966
But let’s return to the cuneiform writing of the kings of Rus
http://annals.xlegio.ru/i_urart.htm
The next king of Urartu, Rusa I (735-713 BC), decided to win against Assyria by cunning where it was no longer possible to win by force. Having diverted the Assyrian troops to the area of Lake Urmia, Rusa I tried to get behind their rear. But Sargon II was an experienced warrior and did not fall into the trap. The defeat of the Urartians was complete. Rusa fled to Tushpa and committed suicide.
Inscriptions of Rus I, son of Sarduri. No. 264.
The inscription on the stele located at a distance of 1.5 km from the villages. Topuzava, on the way to the village. Sidikan (in the mountains southwest of Lake Urmia, at the pass of the road leading from the city of Revanduz to Ushna - on the usual Scythian routes to the south). The inscription is bilingual: on the eastern wide side of the stone (32 lines) and on the southern side (6 lines) there is text in the Urartian language, and on the western wide side (29 lines) and on the northern side (8 lines) the same text is placed in Assyrian language. So that the eternal rivals of Scythia also know about the achievements of Urartu.
The inscription is badly damaged. Until recently, it was published only partially (Urartian text: art. 9-32, Assyrian text: art. 10-29): S. F. Lehmann-(Haupt), Bericht, No. 128, pp. 631-632 (T, P); VBAG, 1900, pp. 434-435 (T, P); ZDMG, 58, 1904, pp. 834 ff. (A); Sayce, JRAS, 1906, pp. 625, seq. (T, P); Sandaljyan, “Handes Amsorea” (in Armenian), 1913, stb. 395-402 (T, P). The inscription was published entirely based on the photograph of the print by M. Tseretheli (RA, vol. XLIV, 1950, no. 4, pp. 185-192; volume XLV, 1951, no. 1, pp. 3-20; no. 4, pp. 195-208) . The publication by M. Tsereteli contains a photograph of the print of the Urartian bilingual text, as well as an autograph, transcription and translation of the entire inscription with comments. Below G.A. Melikishvili adheres to the transcription of the inscription mainly according to the publication of M. Tsereteli. All restorations not specifically noted in the notes are his.
Rusa, the son of Sarduri, says (this): 19) Urzana, king of the city of Ardini (Musasir), appeared 20) before me. I took upon myself the care of feeding his entire army. 21) Because of this mercy to the gods, at the behest of the god Khaldi, I erected chapels 22) on the high road, for the welfare of (king) Rus 23) I made Urzan the ruler of the region, I planted (him) in the city Ardini (Musasir).
In the same year, I19, Rusa, son of Sarduri, came to the city of Ardini (Musasir). Urzana placed me on the high throne of his ancestors - the kings... Urzana performed sacrifices before the gods in the temple of the gods. At that time, I built a temple for the god Haldi, the lord, the dwelling of his deity, in the gate.
Urzana provided24) (me) with auxiliary troops...,25) war chariots, which (only) he had; I led26) auxiliary troops (and) at the behest of the god Khaldi I19, Rus, went to the mountains of Assyria. I carried out a massacre (there).27) Following this28) I took Urzan by the hand,29) I took care of him...,30) I placed him31) in his place as ruler, for reign.32) The people in the city of Ardini ( Musasir) was present (at the same time); 33) I gave the entire donations I made to the city of Ardini (Musasir); I organized a holiday (?)34) for the residents of the city of Ardini (Musasir). Then35) I returned to my19 country.36)
I19, Rusa, servant of the god Khaldi, faithful shepherd of the people, with the power of Khaldi (and) the strength of (my) army, was not afraid of battle. God Khaldi gave me strength, power, joy throughout my entire life. 37) I ruled the country of Biainili, oppressed the enemy country. The gods have given me long38) days of joy (and) besides joyful days...39)
Following this...40) peace was restored.
Whoever (this inscription) destroys, whoever breaks (it), (who) does such 41) (deeds), let the 42) gods Khaldi, Teisheba, Shivini, (all) the gods destroy his seed (and) his name.
Notes in publication.
In particular.
23) “For the welfare of (Tsar) Rus.” In Assyrian literally: “for the life of Rus”; in Urartian it is simple: “for (because of) Rus.”
24) Literally “gave.”
25) M. Tsereteli translates the word isi that we omitted (which, in his opinion, corresponds to the one he restored in the Assyrian text) as “everyone”, “of every kind”; he believes that this definition refers to the troops provided by King Urzan to King Rus.
26) So according to the Urartian text. In Assyrian literally: “I took.”
27) This is the meaning of the Assyrian expression: diktu aduk. In the Urartian text this corresponds to ereli za;gubi “I killed ereli.” ereli in Urartian means “king”, but since there is no trace of the word “king” in the Assyrian text, one might think that it is not ereli “king”, but another word - eri/e in the plural. This is exactly how M. Tsereteli understands this word, who attributes to it the meaning “warriors”. However, the possibility cannot be excluded that this word had a completely different meaning, for example, “many”, etc.
28) In the Urartian text: inukani edini - “after this”, “following this”.
29) “I took Urzan by the hand” - according to the Assyrian text. According to M. Tsereteli, this corresponds in the Urartian text: Urzanani ... parubi didulini (st. 18-19; see above, note 6); M. Tsereteli believes that the Urartian word diduli means “hand”.
30) “I took care of him” (Urartian - ;aldubi corresponds to Assyrian alti’i;u). M. Tsereteli translates this place in the Urartian text - “J"eus soin de sa vie" (verse 20: i "a-al-du-bi), in Assyrian - "J"ai eu soin de sa vie" ( Verse 19: al-ti-"i-;;).
31) M. Tsereteli considers the Urartian word manini to correspond to b;li in the Assyrian text; He gives the word mani the meaning of “lordly.” Most likely, however, b;lu in the Assyrian text has no correspondence in Urartian.
32) “In his place, rulers, for reign” - according to the Assyrian text. The Urartian text says instead: “to the royal place.”
33) “The people in the city of Ardini were present (at this)” - according to the Urartian text; literally it says: “there were (people)” (manuli). The Assyrian text says instead: “I fed the people of Musasir.” M. Tsereteli believes that manuri (as he reads instead of manuli) in the Urartian text (verse 21) corresponds in the Assyrian (verse 20) to the word a-t;-pur-ma, which means: “I fed”, “I supplied” , “I contained.” Based on this correspondence, M. Tsereteli raises the question of the meaning of Urartian forms in -uri, etc. But M. Tsereteli’s reading - manuri- raises serious doubts. Most likely, it should be assumed that the Assyrian and Urartian texts diverge in this place. Not only the grammatical form in the case of correspondence between manuli (in M. Tsereteli: manuri) and at;purma raises doubts, but also the meaning of these words (Urartian manu undoubtedly has the meaning “to be”, “to exist”, while Assyrian the word ep;ru means “to contain”, “to supply”, “to feed”, etc.). L;UK;-ME; URUar-di-ni ma-nu-ri in the Urartian text (verse 21) M. Tsereteli translates: “Je nourris les habitants (de la ville) d"Ardini”, a am;ln;;;ME; ina lib- bi;l mu-;a-;ir a-t;-pur-ma in the Assyrian text (verse 20) he translates: “Les habitants dans (la ville de) Mu;a;ir je nourris.”
34) This meaning, as M. Tsereteli suggests, had the Urartian word asuni; in accordance with this, in the Assyrian text he restores: (v. 22).
35) Literally: “on (that) day.”
36) In the Assyrian text literally: “entered” (er;bu), in the Urartian: “I went to (my) country.”
37) In the Assyrian text literally: “in (the continuation of) years” (implying, in all likelihood: “my life”), in the Urartian: “in the unity (in total) of years” (also, probably, “my life”) .
38) In the Urartian text literally: “strong” (za;ili), in Assyrian - “mighty” (dannuti).
39) M. Tsereteli in the Urartian text (verse 31, see above, note .12) reads: “ce que (mon) coeur a d;sir;” (i;-ti bi-b;-t;-[;] literally - “le d;sir du c;ur”). Accordingly, in the Assyrian text he restores: and also translates: “se que (mon) c;ur a d;sir;.” Judging by the general context of the inscription, the presence of such an expression here is possible.
40) M. Tsereteli considers the word salmat;mi in the Urartian text to correspond to the word he restored in the Assyrian text (verse 30): b[a]-la-;[u] “life”. Stk. 30-31 Assyrian and Stk. 32 of the Urartian text he translates: “Apr;s (cela) la prosp;rit; (et) la paix s"; tablirent", thus attributing to the term salmathini the meaning of “prosperity”. But since the word salmat;i(ni) found in other Urartian texts does not fit the meaning of “prosperity”, one can doubt the correctness restoration of the term bala;u and the fact of its correspondence to the Urartian salmat;i(ni).
41) Literally: “these.”
42) “Let them destroy” - according to the Assyrian text. In Urartian: “let them not leave” (cf. the end of the Kelyashin bilingual).
Bulletin of Ancient History, 1953, No. 4, pp. 213-217
Ancient kingdom of Urartu
http://annals.xlegio.ru/urartu/ukn/264.htm
Here are more inscriptions of “our” or “not ours” Rusa 1.
By the power of the god Khaldi Rusa, son of Sarduri, says: I defeated the king of the country of Uelikukhi, I turned (him) into (my) slave, I removed (him) from the country, I installed (my) governor (ruler of the region) there. I built the gate of the god Khaldi (and) a majestic (?) fortress, established (for it) a name - “City of the god Khaldi”; (I built it) for the power of the country of Biainili (and) for the pacification (?) of the enemy country.
Rusa, son of Sarduri, a powerful king who ruled the country of Biainili.1)
http://annals.xlegio.ru/urartu/ukn/265.htm
According to the lordly power of the god Haldi Rusa, son of Sarduri, says: I captured (and) enslaved these countries in one campaign: the countries of Adakhuni, Uelikukhi, Luerukhi, Arkukini, four kings from this side of the lake, (as well as) the countries of Gurkumel, Shanatuainn, Teriuishaini, Rishuaini, Zuaini, Ariaini, Zamani, Irkimatarni, Elaini, Erieltuaini, Aidamaniuni, Guriaini, Alzirani, Piruaini, Shilaini, Uiduaini, Atesaini, Eriaini, Azamerunini, 19 kings on the other side of the lake in the high mountains; 15) a total of 23 kings for one year (?) - I captured everyone (?), I drove the men (and) women to the country of Biainili. I came in the year of tribute, built these fortresses, I built this majestic (?) fortress of the god Teisheb in this country (?), established (for it) the name - “City of the god Teisheb”; (I built it) for the power of the country of Biainili (and) for the pacification (?) of enemy countries.
Rusa says: who will destroy this inscription...
http://annals.xlegio.ru/urartu/ukn/266.htm
There are many unclear places in the inscription that cannot be accurately translated. At the beginning of the inscription we are talking about the creation of an artificial lake, about which King Rusa says in the 4th line: “he established (for it) a name - “Lake Rusa”” (terubi tini Irusae sue).
Immediately before this it is said: “there is water there for canals and ditches (?)” (AME; i;tini pilaue e"a i;inaue - art. 2-3).20) Following the message about the name of the created artificial lake, Rusa says: “I built a canal from there (i.e., from the lake) to (the city) Rusakhinili" (verse 5: agubi PA5 i;tinini Irusa;inadi). Next we talk about the situation of those lands that, obviously, with the construction of the canal fell in the sphere of the irrigation system: “that land that was desert (?)” (vv. 6-7: ikuka;ini KITIM ali quldini manu); in connection with the same land, the country of Biainili and “enemy countries” are mentioned in an unclear context ( Stk. 7-8). Then, obviously, there are the king’s decrees on the use of irrigated lands lying near the capital Tushpa: “Rusa says: when I erected Rusakhinili, when I built this lake (?), I decreed: resident of the city of Tushpa. ..” (vv. 8-11: Irusa;e ali iu Irusa;inili;iduli iu ini;ue tanubi terubi L;DUMU-;e URU;u;pami;e); further mentioned “the land in front of (the city) Rusakhinili "(verses 12-13: KITIM Irusa;inakai), "and also such a lake place" (verse. 13-14: e "a inusi;uini esi); obviously at the address of these lands it is said: “desert (?), uncultivated (?)” (st. 14-15: quldini;uli manu), etc. Stk. 18-23 contain important information about the activities of Tsar Rus on these lands: “Rus says: on that land I set up a vineyard (and?), a forest (a?), a field (I?) with crops, I accomplished mighty deeds there. Let it be this lake is the irrigator (?) of (the city) Rusakhinili.”21) Further, obviously, we are talking about the use of “water flowing (?) from the lake” (verse 26; AME; ;uinini;edue) and “water flowing ( ?) from the Alanya River" (verse 28: AME; ;Dalainini ;edule) for the needs of Rusakhinili and Tushpa.
http://annals.xlegio.ru/urartu/ukn/268.htm
Inscription on a bronze shield found during excavations at Karmir-blur in 1950. B.B. Piotrovsky, Karmir-blur, II, p. 53 (T, P).
Rusa, the son of Sarduri, dedicated this shield to the god Khaldi, the ruler, for the sake of his life. By the greatness of the god Khaldi Rusa, son of Sarduri, powerful king, great king, king of the country of Biainili, ruler of Tushpa-city.
http://annals.xlegio.ru/urartu/ukn/269.htm
Inscriptions on bronze bowls (5 copies) found during excavations at Karmir-blur in 1949. Although the inscriptions do not mention the patronymic of Tsar Rus, they, as B.B. Piotrovsky rightly thinks, obviously belong to Tsar Rus I, son of Sarduri . This is indicated, in particular, by the fact that, like on those bowls that belonged to the predecessor of Rus I - King Sarduri II (No. 177-190, 193-259), these also have an image of a fortress tower, a tree and a head lion
B.B. Piotrovsky, EV, V, 1951, p. 111 (F, A, T, P); aka, Karmir-blur, II, pp. 56, 61 (A, T, P).
Armory House (Tsar) Rus.1)
Inscriptions of Rus I, son of Sarduri. 274a-s.
Karmir-blur. Inscriptions on bronze bowls (3 copies), found during excavations in 1951. In the center of the bowls there is an image - a tree on a tower. Here is the text of the inscription as read by B. B. Piotrovsky:
Armory House (Tsar) Rus.
Inscriptions of Rus I, son of Sarduri. 274d.
Karmir-blur. Inscription on a bronze bowl found during excavations in 1951. We present the text of the inscription as read by B. B. Piotrovsky.
Armory House (Tsar) Rus.
Notes
1) The name “Rusa” appears on another bowl from Karmir-blur (No. 285), which B.B. Piotrovsky also considers to have belonged to Rusa I; but, in our opinion, this last cup dates back to the time of Rus II, son of Argishti (see under No. 285).
http://annals.xlegio.ru/urartu/ukn/270.htm
Rusa, the name of the kings of the state of Urartu, whose activities are reported in cuneiform inscriptions. R. I (reigned 730; 714 BC), strengthened the state, reorganized government. He fought a war with Assyria, in which he was defeated. R. II (ruled 685; 645 BC), under him significant construction and irrigation work was carried out. R. III (reigned 605; 585 BC), the last king of the state of Urartu, which was conquered by the Medes (see Media).
http://dic.academic.ru/dic.nsf/bse/128640/Rusa
Joint project with the New Herodotus portal
Melikishvili G.A. Urartian wedge-shaped inscriptions // Bulletin of ancient history.
Dyakonov I.M. Assyro-Babylonian sources on the history of Urartu // Bulletin of ancient history.
Vaiman A.A. Urartian hieroglyphics: deciphering the sign and reading individual inscriptions // Culture of the East: antiquity and the early Middle Ages. L., 1978
Dyakonov I.M. The last years of the Urartian state according to Assyro-Babylonian sources // Bulletin of ancient history, 1951, No. 2
Melikishvili G.A.
On the question of the most ancient center of the Urartian tribes // “Bulletin of Ancient History”. 1947. No. 4.
On the issue of royal farms and captive slaves in Urartu // Bulletin of ancient history. No. 1, 1953
Urartian notes // Bulletin of ancient history, 1951, No. 3.
Meshchaninov I.I. Study of the language of cuneiform monuments of Urartu-Biaina // News of the USSR Academy of Sciences, Department of Literature and Language. 1953, volume XII, issue. 3 (May - June).
Historical story: Moiseeva K.M. "In the ancient kingdom of Urartu."
Oganesyan K.L. Military construction in Urartu. (1985)
Piotrovsky B.B.
Urartian chariot // Ancient world. Collection of articles in honor of academician V.V. Struve. M., 1962
Urartian fortress Teishebaini (Karmir-Blur) (to the 25th anniversary of excavations) // Brief communications of the Institute of Archeology. Vol. 100. 1965.
Urartian state in the second half of the 8th century. BC e. // Bulletin of Ancient History, No. 1, 1939
Tiratsyan G.A. Urartian Armavir (according to archaeological excavations) // Culture of the East: antiquity and early Middle Ages. L., 1978
Khakhutaishvili D.A. On the history of ancient Colchian iron metallurgy // Questions of ancient history (Caucasian-Middle Eastern collection, issue 4). Tbilisi, 1973.
Book: Rubinstein R.I. At the walls of Teishebaini. (1975).
Reviews
Melikishvili G.A. Rec. on: B.B. Piotrovsky, Karmir-blur, Publishing House of the Academy of Sciences of Armenia. SSR, vol. I, II // Bulletin of ancient history, 1953, No. 3.
Orel V.E. Rec. by: I. M. Diakonoff, S. A. Starostin. Hurro-Urartian as an Eastern. Caucasian Language. Munchen, 1986. 103 p. // Bulletin of Ancient History, 1989, No. 3.
Svanidze A.S. Rec. to: I. I. Meshchaninov. The language of Van cuneiform // Bulletin of Ancient History, No. 1, 1937.
Khazaradze N.V. Rec. to: Harutyunyan B.V. “Toponymy of Urartu” - Yerevan, 1985, 308 p. // Caucasian-Middle Eastern collection, VIII. Tbilisi, 1988
Maps and diagrams
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Sketch of a map of Urartu // Rubinstein R.I. At the walls of Teishebaini. 1975.
Schematic map of the “country of Nairi” and adjacent areas according to Assyrian sources of the 9th-7th centuries. BC. // Bulletin of Ancient History, 1951, No. 2. Paste.
Plan of the Teishebaini citadel // Piotrovsky B.B. Urartian fortress Teishebaini (Karmir-Blur) (to the 25th anniversary of excavations) // Brief communications of the Institute of Archeology. Vol. 100. 1965.
Plan of Zernaki-Tepe // Oganesyan K.L. Military construction in Urartu // Cultural heritage of the East. L., 1985.
Plan of the Sufian camp // Oganesyan K.L. Military construction in Urartu // Cultural heritage of the East. L., 1985.
Plan of the Aznavour camp // Oganesyan K.L. Military construction in Urartu // Cultural heritage of the East. L., 1985.
V.B. Kovalevskaya. Horse and rider.
Urartian topics on the New Herodotus forum: Urartu, Chaldeans.
For reference.
Around 780 BC e. The son of Menua, Argishti I, ascends the throne, under whom Urartu reaches its highest power. From his reign came one of the largest ancient Eastern inscriptions - the huge “Khorkhor Chronicle”, carved on the steep slopes of the Van rock. From this chronicle it is clear that at the beginning of his reign, Argishti repeated Menua’s campaign against Diauehi, turning this country, at least partially, into an Urartian governorship. Then, passing along the southern periphery of Colchis (in Urartian inscriptions - Kulha), he advanced to the area of \u200b\u200bChildyr Lake and the upper reaches of the Kura, and from there, bypassing Mount Aragats, he returned through the Araks valley. Somewhat later, Argishti created a new administrative center for Transcaucasia (already on the left bank of the Araks) - Argishtikhinili (modern Armavir). Having thus strengthened its positions in the north-west, Argishti the next year moved to Asia Minor, where he occupied the city of Melid (modern Malatia) and probably established connections with the cities of Northern Syria. In 774, a clash occurred between the Urartians and the Assyrians far to the southeast, in the valley of the Diyala River, already on essentially Babylonian territory. Thus, the Urartians increasingly embrace Assyria from the flanks. Subsequently, Argishti made a series of campaigns in Transcaucasia, in the Urmi region and in the outlying Assyrian provinces.
The number of prisoners brought by Argishti from campaigns and, probably most of them then turned into slavery, was large: for example, in one year alone he captured almost 20 thousand people. Such a number of slaves was excessive for the relatively poorly developed slave industry of Urartu, so some of the prisoners were killed on the battlefield. Some of the men may have been accepted into the Urartian army. For example, Argishti I resettled 6,600 prisoners from Aratsan and Asia Minor - probably for the construction of defensive structures, and perhaps as a garrison - to the fortress of Erbu, or Erebu, which he founded (now Arinberd near the city of Yerevan). The remaining prisoners were driven to Biainili - the central part of the state. Along with slaves, the Urartian kings captured a lot of livestock during their campaigns. Public relations
A number of Sarduri’s campaigns were sent to Transcaucasia. Unfortunately, due to the fact that a large stele (stone pillar) in a niche of the Van Rock with an inscription containing the annals of Sarduri II has not been completely preserved, the sequence of his campaigns is not entirely clear to us.
The number of captured prisoners is increasingly increasing; Thus, in one year of Sarduri II’s three campaigns against Manu, in Transcaucasia and the western regions, he brought 12,735 young men and 46,600 women.
The most important direction of the Urartu state's campaigns was the southwest. Sarduri II twice made a trip to Kumakha (Commagene), from where the route to Syria opened. He destroys Kumakha, subjugates it and enters into relations with Northern Syria (the city of Arpad). With the help of alliances, the influence of Urartu spread all the way to Damascus, and the Syrians acted together with the Urartians against Assyria, which threatened them all. Warriors with Assyria
Sarduri II also succeeded in subjugating the country of Arma, possibly identical with Shubria, on the southern slopes of the Armenian Taurus.
By 745 BC. e. a decisive battle between Urartu and Assyria became inevitable. Assyrian sources note a number of clashes with Urartu during 781-778, as well as in 766. This does not exhaust the number of such clashes. The outlying regions subordinate to Assyria, here and there, gradually came under the rule of Urartu. If the Assyrians were still forced to put up with the ever-increasing power of the Urartian state, this is explained by the difficult internal situation of Assyria, which had been shaken since the end of the 9th century. internal turmoil.
Sarduri II died at the end of the 30s of the 8th century, and Rusa I ascended the throne of Urartu. It was a difficult time for the state. The centrifugal forces of the Urartian state, hitherto restrained by the force of arms of the Urartian kings, now received scope for action. Local kings and even governors from the highest Urartian nobility were separated from the king of Urartu. We know about the circumstances of the beginning of Rusa's reign mainly from an inscription composed in Akkadian and Urartian, which was erected by Rusa near Musasir, and from the surviving reports of Assyrian spies in Urartu.
According to one Assyrian source, Rusa subsequently erected a statue in the Musassir temple depicting him on a chariot, with the inscription: “With my two horses and one charioteer, my hand took possession of the royal power of Urartu.” Although these words contain boasting, they still more or less correctly convey the historical situation: the position of Rusa at the beginning was very difficult. He, however, managed to cope with the uprising of the governors and again subordinate to his power the small but religiously, politically and strategically important kingdom of Musasir. It is believed that Rusa reformed and disaggregated the governorships. New fortresses were created - administrative centers, including in Transcaucasia, on the shores of Lake Sevan. But as soon as Ruse managed to put the Urartian state back together, he was faced with a serious external danger - the invasion of the Cimmerians. Clashes with the Cimmerians and Scythians.
The Cimmerians were one of the nomadic or semi-nomadic tribes (or group of tribes) of the Northern Black Sea region, which during the 8th century. BC e. infiltrated into Transcaucasia and Asia Minor. According to Assyrian spies, the country in which the Cimmerians were at that time was located next to Guriania (Kuriani), one of the western or central Transcaucasian regions. Rusa's campaign against the country of the Cimmerians ended in defeat for him. The Cimmerians broke into Urartian territory, devastating and destroying everything. In their onslaught on Urartu, they probably united with outlying tribes striving for liberation, and perhaps with slaves. The Cimmerians thus posed a serious threat to the very existence of the slave-holding Urartian state. However, the Cimmerians, like the Scythians who later broke through the territory of modern Azerbaijan, did not know how to take fortresses, and the fortresses were the backbone of the Urartian state. The Cimmerians limited themselves only to raids on Urartian territory. Later there were cases when they even entered the service of Urartu or Assyria, forming mercenary troops. The campaign of Sargon II to Urartu in 714 BC. e.
Ruse I managed to safely lead the Urartian state out of this serious crisis. But as the strength of Urartu grew, the inevitability of a new clash with Assyria was brewing. Apparently, in preparation for this, Rusa establishes relations with Phrygia and with the small kingdoms located in the Taurus Mountains in the west. In the east, he supports anti-Assyrian groups in Man - a country that has meanwhile become a strong and independent state, covering almost the entire territory of what is now South Azerbaijan - and in the neighboring Median and other tribes and kingdoms. The new king of Assyria, Sargon II, could only maintain his influence in these areas through continuous campaigns. In 714, Sargon set out on a punitive campaign in the area east of Lake Urmia. Rusa decided that the moment had come to inflict a decisive defeat on Assyria, and moved at the head of his troops with the goal of getting to Sargon's rear. But in time, Sargon, warned by his agents, came out to meet him. In the battle on Mount Uaush (Bushi, near Sakhend near Lake Urmia), Sargon II completely defeated the army of Rusa. Rusa fled to Tushpa and, unable to withstand this new failure that befell him, committed suicide (713 BC).
As for Sargon, he walked through Urartu, destroying everything in his path, burning settlements, demolishing fortresses, destroying canals, gardens and crops, capturing or burning food supplies. The detailed report on this campaign that has come down to us, compiled by the Assyrian court historiographer in the form of a letter to God, is the most complete source about the internal life of Urartu.
The king of Khubushkiya (the country of Nairi) came out in advance to meet the winner with gifts, but Urzana, the king of the country of Musasir, did not do this. Sargon and a small detachment suddenly crossed the mountain range and took Urzana by surprise. He fled, and his palace and the temple of the god Khaldi were plundered by the Assyrians. This temple, although it was located outside the Urartian territory itself, was the main sanctuary of the Urartian tribes; The coronation ceremonies of the Urartian kings took place here. Naturally, the temple was a repository of countless treasures. A detailed inventory of the things captured here by Sargon has reached us. This inventory indicates a high level of development of Urartian craft.
The defeat of 714 and what happened during the last two decades of the 8th century. BC e. Assyria's complete subjugation of Syria and adjacent parts of Asia Minor forced subsequent Urartian kings to radically change their foreign policy. They no longer dare to compete with Assyria in the southwest and southeast, but direct their forces mainly to the north, in Transcaucasia, and to the west, to Asia Minor. Urartu under Rus II.
A new period of strengthening of the Urartian state begins under Rus II, who ascended the throne in the 690s or 680s BC. e.
Rusa II carried out large construction both in the capital and especially in Transcaucasia. The construction of a large canal dates back to the time of Rusa II, diverting water from the Zangi River and irrigating the Airarat Valley. A new administrative center, Teishebaini, was built here, where rich tribute from the surrounding areas flocked. On the steep bank of the river stood a citadel, where administrative buildings were located. A correctly planned city lay at the walls of the citadel. Huge reserves of various types of grain, warehouses of bronze products, an oil mill, tools, weapons, remains of wall painting and other monuments were found in Teishebaini, giving a vivid idea of the culture, art and life of the Urartians. Noteworthy are the numerous cultural connections established between the population of Urartu and the Scythians, both living at that time in Eastern Transcaucasia and other places in Western Asia, and living in the steppes of the Northern Black Sea region. In the Urartian court art of the 8th-7th centuries. BC e. there is a noticeable great similarity with the features of Assyrian art. Apparently, the culture of the Urartian nobility of this time was largely subject to Assyrian influence.
According to one of the inscriptions of Rusa II, he made a campaign in the south-eastern part of Asia Minor, in Phrygia and against Halitu - this is apparently how the Urartians called the region of the mountain people of the Chaldai (Khalibs of the Pontic Mountains, considered by the Greeks to be the most ancient suppliers of iron products; do not mix with the Chaldeans of Babylonia). The Cimmerians acted this time, apparently in alliance with Urartu. It is believed that the campaign of the Cimmerians is discussed in Greek sources, which report the death of the Phrygian soar Midas and the destruction of the Phrygian kingdom. From this time on, Lydia's role increased in Asia Minor.
Although there were sometimes border skirmishes between Urartu and Assyria under Rus II, and the intentions of Rus and the Cimmerians sometimes aroused distrust in Assyria, in general peaceful relations remained between both states. When in 673 BC. e. The Assyrian king Esarhaddon defeated the small mountain kingdom of Shubria, where fugitive slaves and farmers were hiding, he handed over the Urartian fugitives he discovered to Ruse. For his part, Rusa, around 654, sent an embassy to the Assyrian king Ashurbanipal in order, apparently, to calm the fears of the latter, who expected attacks against Assyria from Urartu, the Cimmerians and the Scythians. The neutrality of these. forces was important for the victory of Ashurbanipal in the war that followed in the coming years with Babylonia and its many allies. Decline and death of Urartu
In the 640s BC. e. Sarduri III becomes king of Urartu. We have almost no news about his reign, but, undoubtedly, it was very alarming. The Scythians, who by this time had defeated the Cimmerians, together with the oppressed population of the outskirts of the Urartian kingdom, became, in all likelihood, a serious force that threatened the existence of the state of Urartu. At least Sarduri III in the early 30s of the 7th century. BC e. in a letter to the Assyrian king Ashurbanipal, for the first time in the history of Urartu, he no longer recognizes himself as the “brother” of the Assyrian king, that is, the king of a power of equal importance, but as a “son”. He thus recognizes, albeit formally, the supremacy of Assyria. New enemies - Media, Scythians - threatened the old states of the ancient East, and internal social contradictions weakened these states. That is why Urartu, like neighboring Mana, now seeks to rely on the seemingly unshakable power of Assyria.
Further events in the history of Urartu are unknown to us; we only know the name of another Urartian king - Rusa III, son of Erimena. The state of Urartu, like Mana, was drawn into the maelstrom of events that brought the death of Assyria. In 610 or 609, Median troops, during a war aimed at destroying the Assyrian state, apparently occupied Tushpa. However, judging by Hebrew data, in the 90s of the 6th century. BC e. Urartu, Mana and the Scythian kingdom (in Azerbaijan) continued to exist, however, as kingdoms dependent on Media. By 590, when the war broke out in Asia Minor between Media and Lydia, the remnants of Urartian independence had probably already been eliminated.
Monuments of the material culture of Urartu speak of the high development of crafts, especially metalworking. Magnificent artistic products made of bronze (figured furniture, figurines, artistic weapons, etc.), made from a wax model, with carvings and chasing, covered with forged gold sheets, carvings on red marble (facing the walls of the palace in Rusakhinili, near Tushpa), numerous paintings in Erebu (Arinberd) and Teishebaini - all these monuments clearly speak of a craft that was already specialized and had a long tradition of craftsmanship. Urartian craft technology was of great importance for the development of Transcaucasian and Scythian crafts.
Defeats of Urartu from the Assyrians at the end of the 8th century BC. marked the beginning of the destruction of the Urartian state. The consequences of these defeats could have been even more disastrous, but Assyria was unable to build on its success. At the end of the 8th century BC. e. Sargon II died as a result of a palace conspiracy, and soon after, Assyria plunged into a crisis associated with the confrontation with Babylonia and Media, which eventually, 100 years later, in 609 BC. e. led to the destruction of the Assyrian state. Perhaps the decisive factor in the sharp weakening of Urartu was the weakening of the central religious authority and the cult of the god Khaldi, associated with the destruction of Musasir.
Over the years, several rulers have changed in Urartu: Argishti II son of Rusa I (ruled in the period 714 - ca. 685 BC), Rusa II son of Argishti II (ruled in the period ca. 685 - ca. 639). BC), Sarduri III (ruled from c. 639 to c. 625 B.C.), Sarduri IV (ruled from c. 625 to c. 620 B.C.) , Erimena, who reigned during the period ca. 620 - approx. 605 BC e. and saw the death of Assyria, as well as Rus III (ruled in the period ca. 605 - ca. 595 BC) and Rus IV (ruled in the period ca. 595 - ca. 585 BC) - the last king of Urartu. Of these rulers, only Rusa II made attempts to restore Urartu to its former glory, which had only partial success. Until the end of its existence, Urartu did not resume attempts to take control of the strategic trade routes between Mesopotamia and Asia Minor, concentrating new construction in Transcaucasia, where an important alliance was concluded with the Cimmerians. Control over the center of the country was gradually lost. See also List of rulers of Urartu.
About the last period of the existence of Urartu from 605 to 585 BC. e. Very little information has survived. Apparently, the state was in decline, and few written documents appeared. The capital of Urartu during this period moved to the city of Teishebaini in Transcaucasia, and the key circumstance that destroyed Urartu was the destruction of this fortress, but the question of exactly what force destroyed the last stronghold of Urartu remains a matter of debate. There are versions that this was done by the Scythians and Cimmerians, Medes or Babylonians.
The presence of 4 kings with the name Rusa in Urartu could partly contribute to the consolidation of the image of the biblical prince Ros (Rosha) for the northerners?! Author of texts about Gog and Magog, the prince of Rosha;l (Hebrew ;;;;;;;;;;, Y'hezkel, “The Lord will strengthen”; c. 622 Judea – c. 571) - one of the “great prophets” lived in the last period of the existence of Urartu relatively close to this state, in Babylon. With the first caravan of prisoners in 597 BC. e. Ezekiel was taken to Babylonia and lived in the village of Tel Aviv near the Khobar River near Nippur, one of the religious centers of Babylonia. Here, near the river Khobar, the prophet was shown several visions from God, from which in 592 BC. e. his prophetic ministry began. At this time, Ezekiel was about 30 years old. The house of the prophet in Tel Aviv, like the houses of many priests in captivity, became a place where exiled Jews gathered (it was from such meeting houses during the captivity that the synagogue was born). The prophet addressed his fiery sermons to the people who came to him. Author of the Old Testament book of Ezekiel; due to the volume (48 chapters) and significance of which it refers to the so-called “great prophets”. And his mentions of the formidable Rosh (Ros) turned out to be associated with the northerners for a long time. And as Christianization progressed, Scythia turned into Russia.
Http://www.krotov.info/history/00/eger/vsem_018.htm
http://www.hayreniq.ru/history/806-gosudarstvo-urartu.html
http://nauka.bible.com.ua/vs-istor/vi4-04.htm
http://armeniya.do.am/news/2009-04-17-18
http://www.russika.ru/termin.asp?ter=1909
http://myths.kulichki.ru/enc/item/f00/s29/a002936.shtml
http://www.bibliotekar.ru/rusKiev/18.htm
http://roussie.boom.ru/title-russ.html, etc.
If any kings in antiquity were named Herman or Angle, or even Frank, would this arouse fair interest among scientists of the respective nations?! Quite. And he would be understandable and justified. It is curious why Russian researchers are extremely little interested in these Rus (even if this is not a trace of an ethnonym, but some other onym).
The Chechen (formerly Hurrian) Orsi are still “Russian”.
If the kings of Rus had a color connotation in their names, then there is such a version.
Stang H. NAME OF Rus' (Herulian version) Summarized this line of Ros-Rus from the first centuries of our era, however - stubbornly adapting it to the Eruls-Gelurs alone, and not to the multi-ethnic population of Rus' (Christianized Scythia). But for the line itself, I bow to H. Stang.
(Ros-Rus 9) 1.4.2. Mythological materials are illuminated in a new way from these positions. It is proved that the mention by cartographers of a small island in the Kerch Bay under the names Rosia, Rossa, Rubra, Rubea is explained by the presence of Russian fair-haired people there, and also that the name Rhosphodusa is a combination of the fact of the presence of Russians / Ros with the classical name Spodus from Pliny.
1.4.3. Even Epiphanius (394 AD) in the list of northern peoples talks about the Goths, Danes, Finns, etc., with the Germans and Amazons being the most northern. At the same time, he interprets the Germans as separate from the Goths and somehow related to the Amazons. Who are they? In Jordan, Amazon men are defined as inhabitants of swamps near the Sea of Azov. The fact that it was the “fair-haired” who were in close contact with the Amazons was expressed not by classical authors, but by eastern ones, as will be discussed further. The official History of the Eruls has not been preserved, whether it existed or not. But we have Jordanes’ “Getica” (“History of the Goths”) and the corresponding “History of the Lombards” by Paul the Deacon, and in the prehistory of both nations there are Amazons, of which both the Goths and the Lombards were apparently very proud.
(Ros-Rus 10) 1.4.4. The mention by the author of the 3rd or 4th century is considered noteworthy. Pseudo-Agatemer of the Volga called "Ros". It is proposed to interpret it on the basis of the Gothic word "raus", i.e. "reeds, reeds" of swamps, which corresponds to the conditions of the Volga Delta.
(Ros-Rus 11) 1.4.5. In the "Etymologies" of the Spanish-Gothic bishop Isidore, the neighbors of the Amazons are the so-called. "whites", identified with the people of Albania (Albani). What follows is direct reference to the Huns and the invasion of wild tribes into the Middle East through the fortifications built against them by Alexander the Great. From the context it is clear that we are talking about both the mythical Gog and Magog, and the Eruls and Huns identified with them. Apparently, Isidore knew about the legend according to which the neighbors of the Amazons are defined as “fair-haired, blond,” and in order to seem more scholarly, he concludes that they mean the classical Albanians, once inhabitants of the North Caucasus.
1.4.6. The "Scythian Achilles" is outlined. Even in the Iliad, Achilles is described as unlike a typical Greek: he has blond hair, his lover is reddish, while the Achaeans have blond hair, and the goddess Pallas Athena, who takes care of his stunning golden hair, has blue eyes. The expression "hair of Achilles", according to the poet Martial, refers to golden-red blond hair. Achilles has a "huge body." He is a “quick-stepping hero”, “diligent with his feet”, he enjoys quarrels, war and the noise of battles. Warriors of exceptional strength and courage were called "Achilles". According to Pliny the Elder, statues of naked men armed only with a spear were also called Achilles.
This Achilles suited the taste and needs of the Erulians very much, and therefore his image was deeply rooted in them. Another sign of him is a special tunic, apparently red. An example of the external “Achilles” appearance according to Byzantine ideas is the equestrian statue of Emperor Justinian - without weapons, armor or protection. Examples of this monument are known among the Germans; the dissertation gives an example in the form of one of the gold bracteates. The address of this “Scythian” Achilles is especially indicative: he was a Pontarch, i.e. ruler of the Black Sea, along which the Erul troops sailed. His relations with the Amazons, who were considered “striving to copulate with the surrounding peoples,” certainly aroused special interest among the Eruls - young, furious, and, perhaps, passionate men, who to some extent experienced the absence of women on their campaigns.
Traditions about Achilles are associated with at least six areas of the Black Sea region that were of the highest interest to the Eruli.
(1) A settlement named Achilleus, on the eastern shore of the Cimmerian Bosporus, through which the waters of the Azov Sea flow into the Black Sea. Its inhabitants, according to Ptolemy, were called "Achilleotis, Achillites."
(2) The settlement located opposite, on the western, Crimean shore of the same strait is Myrmekion (Myrmekiy). It was considered the birthplace of Achilles. The narrow strait between the two settlements of Achilleus and Myrmekion represented the only exit for the Eruls - the “Elurs” who lived in the “swamp” of Maeotis.
(3) Levka Island, lit. "White" dominates all access to the mouth of the river. the Danube, which without this island would be difficult to access for sailors due to the very low position of the mouth. It was also called the Island of the Blessed. There, according to some legends, there was a so-called. Running Track (dromos) of Achilles, Achilles Run, with this name more often applied to the following place.
(4) This is a sprawling sandy peninsula located northwest of the Crimean Peninsula, with which it is connected, penetrating the sea towards the mouth of the Dnieper. It is extremely advantageous for dominance over all maritime movements in the Black Sea, as well as as a base for naval invasions. It is also known under the indicated name, Achilles Run (dromos).
(5) Berezan Island, at the mouth of the Dnieper Estuary, opposite the previous peninsula, was called Achilles Island. Both there and in the city of Olbia, higher up to the Dnieper, a kind of “personality cult” of Achilles was established. An ancient stone inscription dedicated to Achilles Pontarchus praises a local official for organizing a running competition (dromos) for young men in honor of Achilles.
(6) The cape, located immediately east of the mouth of the Dnieper, was called by the Turks of the last century Kinburn, Kilburn, and the first syllable of this name is an abbreviation of the name of Achilles. According to Strabo, this cape is a “bare place”, with “a bush dedicated to Achilles.”
With the exception of Bely Island (Levka) at the mouth of the Danube, all other areas belong to the Tavroscythia region. Even on Bely Island there is an indication of that direction, for the sanctuary of Achilles on it faces the Meotian swamp, i.e. located near the eastern shore and with the entrance there, towards the hero. On this island, bloody customs took place, which were later attributed to the Tauro-Scythians, in the form of sacrifices and burning of people. A number of authors insist that it was here that Achilles was buried, while others, on the contrary, claim that this took place on the island of Berezan.
The confirmation for four of the above passages of the theme of running in connection with Achilles is appropriate to take into account in connection with the Aerulians and their special running, which they were proud of and boasted of, and for which they were famous professionally. Apparently, the Eruli liked to be known as runners, like the blue-eyed, fair-haired, sea-going, Tauro-Scythian Achilles. The poet Lycophron also called him “the king of the Scythians.” There was a tradition that he “conquered twelve cities by sea and eleven by land,” which fits perfectly with the horizons of the activities of the Eruls.
Achilles is characterized by a special bitterness, noted from the first lines of the Iliad. “Wrath, goddess, sing to Achilles, son of Peleus...” coincides with the “bitterness” of the Erulian military leaders, i.e. Odin, and perhaps served as his inspiration and source. Attractive to members of the military community was the immortality of Achilles and his companions, who fought to the death during the day and celebrated and got drunk at night, which completely corresponds to the picture of the warlike paradise of the Scandinavians, Odin’s Valhalla.
(Ros-Rus 12) 1.4.7. This by no means exhausts the folk, popular (i.e. non-state) heritage correlated with the Eruls. Let us turn to the still little-studied essay of Pseudo-Ethics from Istria (about 770), in which scanty information and names abound. Among them are described the so-called. Meparoti. This name is reminiscent of Isidore’s “Etymologies,” where it reads: “Myoparo is a very small “paro”... German robbers use these on the ocean coast or in swamps for the sake of (their) speed.” It is described how they destroy other people's ships, breaking through their sides from under the water, cf. other sk. Raufari from the verb raufa "to make a hole." They say that pirates even live under water - a clear exaggeration, apparently caused by the fact that the robbers can suddenly disappear among the reeds, as if without a trace. Rumors that Alexander the Great was their student also contributed to these ideas - both under water and at the Caspian (Iron) Gate, which were strengthened thanks to the knowledge of these pirates about bitumen. Alexander allegedly gave them the so-called. Altars of Alexander in the lower reaches of the Dnieper, i.e. at a place visited by the Erulians.
STRENGTHENING THE APPLICATION OF ONOMASTICS IN ROS-RUS TO THE PEOPLES OF SCYTHIA
(Ros-Rus 13) 1.5.1. If the previous chapter examined folk mythology, then this chapter is devoted to the official, state mythology, which expressed fear of the Last Judgment and concern at every sign of its approach. In particular, the Byzantines were afraid of the appearance of representatives of the Gog-Magog tribes, as well as the mythical country of Ros in the far north of the Oikumene. The first source of an apocalyptic nature cited by the author refers to the very first invasions of the Goths and Eruls on the Greeks, in 267 and 269. AD A manuscript by an unknown author, which has not been taken into account until now, contains a warning: “Twice three for the number of one thousand he counts, / until now they do not bring the end of the seventh era. / The fair-haired people rose up against Byzantium. / The Goths, the sons of Hagar, represent a vast a mass of people. / Alas, the waters of Alpheus are extremely unhappy, / (with these) conclusions (on) the island of Greece, / and worse for all humanity!” At this early stage, the Goths are defined as the “fair-haired people”, representing for the Greeks the beginning of the end of the world (in the seventh millennium). They were put to flight by the emperor Aurelian, after which the Greeks' fears about them subsided for more than a hundred and ten years.
(Ros-Rus 14) 1.5.2. Only starting in 378, the Goths again disturbed the imagination of the Greeks, as a result of the battle of Adrianople, where they destroyed two-thirds of the entire army of Emperor Valens. To a contemporary, Ambrose, this event seemed to be a harbinger of “the end of the whole world.” If earlier the Goths were identified with the Getae and the Scythians, and the king of the Goths was called “king of the Scythians,” now, after Adrianople, they were identified with the tribes Gog and Magog. We are also talking about the simplest consonance: the name “Goth” was perceived as “Gog” not only by Greek authors, but also by the Goths themselves, which is what they boasted about, according to Isidore and Jordan.
(Ros-Rus 15) 1.5.3. In the 390s. There was a whole wave of panic rumors that the end of the world was actually coming, the Last Judgment, the harbingers of which were the Goths. An example of the growth of such convictions is provided by Saint Jerome, who first, sometime before 392, denies the opinion of his contemporary Ambrose that “Gog is Goth.” In the commentary to Ch. 39 of the prophet Ezekiel, after 392, Jerome indirectly indicates that he himself does not believe in this. The same is the case with Saint Augustine, for he also denies the identification of Gog-Magog with specific peoples “like the Getae and Massagetae” (with whom Procopius later associated the Slavic Spores, who lived on vast lands in “scattered” villages).
(Ros-Rus 16) 1.5.4. The opinion of St. Jerome, however, changed dramatically when the Huns and their Erulian allies invaded the Christian east in 395: he fears that “the Roman world is falling,” “the end of the world is now when the Roman power falls.” Another four years later, Jerome is convinced that the Huns are the wild tribes of Gog-Magog, locked by Alexander the Great behind the Iron Gates of the Caucasus. A similar opinion is expressed by the Roman writer Hegessipus.
And our official historians and linguists only remember the beginning of the use of Ros-Rus to the peoples of Scythia from the 6th century. And even then they are trying to somehow gloss over this plot.
(Ros-Rus 17) 1.5.5. From the 390s the identity of Gog and Magog with the Goths was established forever, which may seem strange, since the main threat to Byzantium was then no longer the Goths, but the Huns, in particular after the terrible events of 395-396. There are also sources in which the Huns are compared with the Gog-Magog tribes. Thus, Patriarch Proclus (434-437) cites a reference from Ezekiel regarding the sudden end of the Hunnic army led by Rou(g)as, Roas, whom he identified with “Gog, archon of Ros.” Even in the 6th century, the author Andrew of Caesarea states that Gog and Magog are those Scythians in the north “whom we call Hunnica.”
(Ros-Rus 18) 1.5.6. The “candidacy” of being ready to become and remain Gog-Magog was facilitated by the consonance of names (Gog-Goth). But the candidacy of the Eruls also manifests itself in its own way: through a network of “prophecies” written after the events “predicted” by these prophecies, we are notified of the fragmentation of the Western Roman Empire by infidels, Christians of the Arian faith, characterized as the “fair-haired race.” In the Armenian version the so-called. The “Seventh Vision of Daniel” refers to the penultimate king Orlogios (i.e. Olibrius), as well as the last one (Romulus Augustulus), after whom new rulers will come, “from a different religion, i.e. the Arians.” In one Greek version of the Apocalypse of Daniel, the winners are called “those fair-haired people.” The commander of the troops who deposed the last emperor, Odoacer bore the title "king of the Eruli" (476-493). In the aforementioned Greek "Apocalypse of Daniel" they seem to refer precisely to the powers of Odoacer. Then the words “those fair-haired people” hint at his Eruls. In another Greek version (The Vision of Daniel) there is a reference to the fall of the Lombards and the invasion of the Arabs, probably in 778. Here the Byzantine army joins the "Russian race" and inflicts a complete defeat on the Arabs, and after a happy period follows the arrival of the Antichrist.
(Ros-Rus 19) 1.5.7. It is significant that there was a change in the views of the Greeks on the fair-haired northerners: from representatives of the fierce tribes of Gog-Magog to soldiers of mercenary troops. The Goths, for their part, retained the imprint of the image of Gog-Magog in the works of a number of authors (Isidore, Jordanes, the chronicler from Asturias, Godfrey of Viterbo), in versions of the Tale of Alexander the Great by Ps.-Callisthenes, as well as in the Jewish collection of traditions - Targume.
(Ros-Rus 20) 1.5.8. Ideas about “fair-haired” northerners go back not only to the custom of the Eruls and other Germans to dye their hair, etc., but also partially to the ancient tradition from the time of Aristotle and Hippocrates that the Scythians were “dirty yellow”, which was perceived as "Russians". Examples of red-haired and blue-eyed representatives of some groups of the Central Asian population are also given. It is not known, in particular, who the “Karmir Khion” - “Red Huns” are. There were also Germans among the Huns, but the “Germanic” names of the Hun leaders do not prove anything, since they most likely reflect only the fact that the intermediary narrators were Germans.
(Ros-Rus 21) 1.5.9. The tradition of the “red Jews” locked in the Caucasus by Alexander the Great apparently goes back not to the physical “redness” of the Jews, but to the memories of the Eruli, allies of the Huns in 395-396.
(Ros-Rus 22) 1.5.10. In the work of the Syrian Jacob of Seruzhsky, there is a mention that not only Gog-Magog will devastate the world, but also the fierce people “within the mentioned gates,” beyond the Wall of Alexander, “the famous people.” This role suited the Eruli and similar peoples well. It is clear that she is also suitable for other people from Scythia.
(Ros-Rus 23) 1.5.11. There is also a source sympathetic to the Eruls: we are talking again about Ps.-Ethics from Istria. After all, he declares that the inhabitants of the reed beds and swamps put their efforts into the work of Alexander the Great in order to block the path of Gog-Magog himself to the destruction of the world.
(Ros-Rus 24) 1.5.12. In the Apocalypse attributed to Ps.-Method, we meet the “queen of the Amazons,” and “Indians among the blacks,” and “red Jews,” and the Antichrist. This means that the main elements of the emerging ideas were preserved, such as references to redness and the connection with the Amazons and the Last Judgment, but the identity of the Germans with the red-haired northerners had already been lost.
1.6. Traces of the Eruls (from Ephraim and the Elder Edda to Byzantium)
(Ros-Rus 25) 1.6.1. The legacy of traditions about the Eruls can be traced in various sources. In the middle of the 4th century AD. Preacher Ephraim the Syrian mentions the “fair-haired” (rosaya) as a people. Obviously, we are talking about a real people who had relations with Byzantium in the 4th century AD.
1.6.2. Another Syrian, Pseudo-Zachary in 555, lists the peoples north of the Caucasus, including the Hrws, whom he describes as neighbors and partners of Amazons so heavy that horses could not carry them. Based on a parallel Arabic text by ad-Dinavari (895), it is proved that by “Khrus” Ps.-Zechariah means “fair-haired,” blue-eyed neighbors - partners of the Amazons, pedestrian warriors, too heavy for horses - characteristic , going back to the Eruli. THE OFFICIOUS KNOWS THIS VERSION AND SOMETIMES DISCUSSES ABOUT IT. http://ru.wikipedia.org/wiki/Zachary_Rhetor
Their neighboring people are the Eros, men with huge limbs who have no weapons and cannot be carried by horses because of their limbs.
http://www.vostlit.info/Texts/rus7/Zacharia/text1.phtml
(Ros-Rus 26) 1.6.3. From a contemporary of the last Syrian, Jordan (about 550), we acquire information about the “gens” (tribe, clan) of Rosomones. For infidelity and betrayal, they were persecuted and executed by the Gothic king Germanarich (350-375). The names of the representatives of this group among Jordan, Snorri and Saxo are clearly Scandinavian. Ros - is impeccably explained by the Gothic word raus "reeds", and most likely, by color designation.
(Ros-Rus 27) 1.6.4. The Rosmo Mountains also appear in the Old Norse Atlakvida ("The Song of Atli/Attila"). For more than a hundred years, the name Rosmo has been explained by the ancient German color designation rosamo = “red-brown”. The closeness and possible kinship between the Eruls and the Burgundians is discussed, for both groups were divided into western and eastern branches, they were closely related to each other, had common roots (the Burgundians from Borgundarholm, today's Bornholm, around which the Eruls were concentrated), and the very term " Burgundy" became precisely the color designation for "red-brown".
1.6.5. According to the latest research (Gschwantler), the name Rosomones is interpreted as “red”, possibly also “fast”, about the Eruls. The speed of the Eruls seems to be connected with their "sacred" intoxication (probably from the red fly agaric) when they fought led by Odin, literally "Fierce". The nickname “(x)eruls”, by the way, resonates well with Odin’s title Herela “commander”, from her “army” (cf. also the verb herja “to devastate”). The shade of “distrustful”, “insidious” as the original meaning of their “redness” is rejected as a secondary interpretation. A German poem is given about the knight Vigalois, whose opponent is the “red knight”, from the “red, inflamed” color of his beard and hair: “I have heard about such (people) that they have distrustful hearts” (“treacherous”), according to the poet .
1.6.6. In Jordan’s narrative, one detail deserves special attention: seeing that his “Rosomon” (Erulean) wife was dyeing her hair, Germanarich immediately killed her in a cruel manner. Dyeing your hair red was an Erulian military custom. The importance of color is also emphasized by the description of one of the brothers of the murdered woman, named Erpr (literally “red-brown”) in the Speeches of Hamdir (Elder Edda).
1.6.7. In various Old Norse poems collected in the so-called. The Elder Edda, even more clearly emphasizes the social significance of the red color among the Eruls, in their clothes and helmets, “in red gold” (“The Song of Atli”, “The Speeches of Hamdir”, “The Second Song of Atli”, “The Second Song of Gudrun”, "Incitement of Gudrun"). The "Rigstool" says that of the three social classes, slaves are dark-black, free ones are red-red, and jarls are fair-haired and ruddy (cheeked).
1.6.8. It turns out that the Eruls in the Edda are well attested under their name "yarlar" ("Speeches of Hamdir", "Incitement of Gudrun", "First Song of Gudrun", "Speeches of the High One", "Song of Khabard"). With one exception, they appear in the plural, and thus stand out as a separate group. Yarlungaland - “the country of the jarls (eruls?)” is mentioned in the “Saga of Thidrek” (the epic Theodoric, king of the Goths in Italy).
(Ros-Rus 28) 1.6.9. Actually, during the Viking Age, the legacy of the “red tradition” can be seen in expressions like raudavikingr letters. “red, i.e. especially fierce Viking”, raudaran “robbery with violence”, raudagalinn “red-crazy”. One, as noted, is Raudagrani, “Redbeard.” “Red,” by the way, does not fully convey the meaning of the Old Norse word, which has a connotation of brilliance, inflammation, and fiery character.
(Ros-Rus 29) 1.6.10. This "redness" noted by the Byzantines was perceived as a sign of the predicted saviors of the empire and Christianity. Several decades before the first “Russians” visited Byzantium in 838, a “prophet” appeared in Sicily, saying that the “Russian people” would save Byzantium.
(Ros-Rus 30) 1.6.11. It turns out that the Byzantines themselves perceived the Russians themselves as fair-haired. As examples, excerpts are given from the Byzantine authors Herodian and Moskop, from a manuscript in the Athos monastery about the Cossacks - “fair-haired”, as well as from another manuscript and act materials of the monastery, the Book “On Ceremonies” of Constantine Porphyrogenitus, Liudprand, as in the newest usage.
(Ros-Rus 31) 1.6.12. Finally, the so-called The Cappadocian testament, attributed to Alexander the Great, where among the peoples he conquered the people of the “fair-haired” are mentioned. From the context it is clear that they were presented as inhabitants of territories near the Caucasus. Dating: approximately 8th century.
1.7. Eruls-Russians in Islamic sources
The Erul heritage is also revealed in the medieval culture of Muslims. The author offers a new translation and examines a number of passages from Islamic sources.
An excerpt from the British Library Add. manuscript studied by the author is given. 5928 that the inhabitants of a certain country of S-d-rkha (apparently from Samarkand) are “giants, with such long tongues (!) that no one has ever seen them on horseback.” Presumably, the author of this manuscript is al-Hasan al-Basri.
The Amazons' neighbors are described as blue-eyed, very hairy, brave and extremely tall.
3. Ibid.
The Amazons testify that their men are seafarers, brave, and cruel.
4. Ibid.
It is said that the Amazons are very tall, with a heavy build, their facial features are red, blond and blue.
6. Manuscript of an unnamed Aragonese Arab (undated).
(Ros-Rus 32) Having completed the construction of the Wall, Alexander the Great leaves Gog-Magog and meets “a people of red color with red hair, where men and women live separately from each other,” and then in connection with Fergana and Samarkand they meet another one “ people with (large) bodies, beautiful."
7. The so-called manuscript Nihayatu l-Arab (unnamed, undated).
(Ros-Rus 33) In the country of the Slavs “in the Ocean,” Alexander the Great meets “a people with red faces and red hair, having (large) bodies and a strong constitution.” Their king subsequently serves and helps Alexander faithfully.
8. Al-Sha"bi (approx. 700).
(Ros-Rus 34) In the area of Gog-Magog, Alexander the Great sees “a people with red hair and blue eyes.” They tell about Gog-Magog, what they eat: “Every spring the ocean throws out two fish for them.” This is an indication of whales that actually “wash up” just in the spring on the coasts, for example, of the Faroe Islands, pursued by the toothed killer whale.
(Ros-Rus 35) 9. Al-Dinavari (about 895).
Having finished building his Wall, thus separating Gog-Magog from the others, Alexander the Great finds “a tribe of red color, with red hair, among which men and women live apart from each other,” and then in connection with Samarkand and Fergana “saw The people are large and handsome."
(Ros-Rus 36) 10. Al-Masudi (910).
“(As for) ar-Rus, the Greeks call them Arousia, which means “Red”.
11. Ibid.
A whale passes through the "Maotis River" (= Sea of Azov), twice in one year, and the inhabitants take advantage of it. A two-time appearance is a distortion of the news about a whale (pursued by a killer whale).
12. Ibn Fadlan (922).
In the famous story of the caliph's ambassador, a passage about a giant who visited the king of the Volga Bulgarians deserves special attention. Called the representative of Gog-Magog, he is interpreted by the author of the dissertation as a “scarecrow” for the caliph’s ambassador and the Arabs in general, which was talked about in order to maintain the Bulgarian monopoly on northern trade and provide them with financial support from the caliph.
In the even more famous passage about the “Russians”, attention has not yet been paid to the fact that their name is not “ar-Rus”, but “ar-Rusia”, from the Greek “oi rousioi” [
13. Al-Hasan al-Basri (?).
Here we find, so to speak, the original source of Ibn Fadlan, in the message of al-Hasan that some representatives of Gog-Magog are as tall as a palm tree, hairy, and their food is a huge fish brought to them by the spring rains. They live somewhere in the north, on the Ocean coast, and, as it seems, on a peninsula separated by high, bare mountains from more southern and civilized people. They are naked.
14. Ibn Fadlan.
In a letter allegedly from the Visu people (ancestors of the current Vepsians), transmitted by the Caliph's ambassador ibn Fadlan, Gog-Magog on the Ocean coast beyond the sea and mountains, feeding on whale meat, was again noted. Obviously, we are talking about the inhabitants of northern Norway. Ibn Fadlan reports their nakedness. Knowing very well the Muslim classics, including al-Basri, Ibn Fadlan apparently wrote what the head of the believers would like to read, i.e. caliph.
That is, as Scythia became Christianized, all this from the first centuries of our era referred to the Scythian peoples - Ros-Rus (often “fair-haired”, “red-haired”, “red” and “beautiful” - with a hint of the Paleolithic depths of the language). There are many of them among Caucasians, including Slavs. And we will forgive H. Sting for associating these traits only with the Heruli-Heruli.
Perhaps there were fair-haired people among the Urartians.
ancient state of the 9th-6th centuries. BC e. on the territory of the Armenian Highlands, the capital is Tushpa. In the XIII-XI centuries. BC e. union of tribes Heyday - the end of the 9th - first half of the 8th centuries. BC e. (kings: Menua, Argishti I, Sarduri II, etc.). Waged long wars with Assyria. In the VI century. BC e. conquered by the Medes.
Excellent definition
Incomplete definition ↓
URARTU
Assyrian; Urartsk - Biaynili, biblical. - "kingdom of Ararat") - a state in Western Asia in the 9th-6th centuries. BC e., which during the period of its power covered the entire Armenian Highlands (now the territory included within the USSR, Turkey and Iran). Basic The population of the U. - Urartians, in language were close to the Hurrians, who created in the 2nd millennium BC. e. State of Mitanni. The most ancient political and the cult centers of Ukraine were located near the southwest. coast of the lake Urmia (for example, Musasir, the center of the cult of the supreme deity Khaldi, in the area of the modern city of Revanduz, etc.). The lands of the Urartians were part of the state of Mitanni, after the fall of which (13th century BC) the Assyrians began to attack the Hurrian and Urartian tribes. In the 13th-11th centuries. BC e. Assyrian Kings Shalmaneser I, Tukultininurta I, Tiglath-pileser I and others waged wars with a number of large alliances of Urartian tribes (“Uruatri”, “Nairi”). The sources name dozens of “kings” (tribal leaders) of these “countries”. In con. 2 - beginning 1st millennium BC e. on the territory U. there is a process of class formation, which led to the middle. 9th century BC e. to the emergence of the state of U. with its capital in the city of Tushpa (modern city of Van in Turkey). Assyria repeatedly clashed with Ukraine, which occupied a vast territory. around the lake Van (campaigns of Shalmaneser III against the Urartian kings Arame and Sarduri I). The bronze reliefs of the gate of Shalmaneser III depict episodes of campaigns against Ukraine (the capture of fortresses, the removal of prisoners, and the seizure of booty). Sarduri I led major construction projects. work in Tushpa, as evidenced by inscriptions in Assyrian. language on builds. stones (under his successor Ishpuini, inscriptions were made in Urartian). Con. 9 - 1st half. 8th centuries BC. - heyday of the state of U. During the reigns of Menua, Argishti I and Sarduri II, as a result of successful offensives. war ter. U. has expanded significantly. Having captured the areas of the North. Mesopotamia and North. Syria and by closing Assyria's access to the Asia Minor metal supply bases, Ukraine contributed to the weakening of Assyria. U. subjugated the region. Khubushkia (south of Lake Van), Gilzan (on the western coast of Lake Urmia), Musasir, that is. part of the territory Manean kingdom (in the area of Lake Urmia). Tsar U. conquered a vast territory. on the north, in the south. Transcaucasia (regions of Kars and Erzurum, lakes Chaldir and Sevan, Ararat Valley). In the conquered areas, fortresses were built, which became the residences of the royal governors. At the south slopes of Ararat in the region. Erikuahi King Menua founded the city of Menuahinili; King Argishti I in the Ararat Valley in the “country of Aza” built the fortresses of Erebuni (Arin-Berd hill on the outskirts of Yerevan) and Argishtikhinili (on the left bank of the Araks, later Armavir). A particularly stubborn struggle was waged against the country of Diauhi ("Taohi" in ancient sources), the center of which was located in the region of Erzurum and the upper reaches of Karasu. By the end of the reign of Argishti I, this tribal union was apparently defeated and U. became a neighbor of the “country of Kulkh” (Colchis), with which Sarduri II waged war. As a result of successful wars to the center. The Ukrainian region received booty (livestock, metals, etc.) and prisoners. The chronicle of Argishti I mentions the killing and capture of 280,512 people, the chronicle of Sarduri II mentions 197,521 people. Some of the prisoners were used in construction and irrigation. works, etc., some with their families were planted on the land as state. slaves; sometimes prisoners were included in the Urartian army. Some of the prisoners were handed over to the soldiers, who used them as slaves in their farms. Despite the fairly widespread use of slave labor, mainly mass of producers in the UK, as well as in other countries. East, there were free and semi-free community members. Their exploitation was so severe that they, like slaves, fled from Ukraine to neighboring countries. State The authorities carried out intensive economic management. activities: temples and households were created. buildings attached to the royal estates (granaries, wine storerooms, etc.), reservoirs, canals, new lands were developed for arable land, vineyards and gardens. Large agricultural The temples owned land, livestock and other riches. Part of the land The fund was in the private possession of the nobility, which included members of the royal family, representatives of the administration and military leaders. A major role was played by the heads of the regions, who fielded the military contingents that made up the main. part of the Urartian army. During the period of weakening of Ukraine (late 8th century BC), the leaders of the regions often rebelled against the center. authorities. All R. 8th century Assyrian King Tiglath-pileser III (745-727 BC) inflicted a series of crushes. attacks on the Urartian troops of Sarduri II and ousted U. from the Northern regions. Mesopotamia and North. Syria. Then the struggle for the Urmiysky region unfolded. Sargon II in 714 BC e. made a devastating campaign against U., where Rusa I reigned. In the palace of Sargon II in Dur-Sharrukin there are images dating back to the campaign of 714 BC. e., in particular the looting of the Urartian temple in Musasir. Even earlier, the Urartians suffered defeats from those who appeared in the 20s. 8th century BC e. to their north borders of the Cimmerians, which was followed by uprisings of the regional commanders, led by the turtan (commander-in-chief) of Kakkadan. Rusa I suppressed the uprisings with difficulty. As a result of these failures, Ukraine lost a number of its possessions. The Manaean kingdom returned its regions and strengthened significantly; Musasir submitted to Assyria. In South Transcaucasia in the 7th century. U. still retained its position. Rusa 11 (685-645 BC) even built new fortresses here, for example. Teishebaini (Karmir-Blur hill on the outskirts of Yerevan); The excavations of this fortress yielded a wealth of material and gained worldwide fame. The kings of Uzbekistan, trying to strengthen their positions in the fight against the nobility, began to widely attract Scythian-Cimmerian mercenary detachments and with their help achieve certain foreign policies. successes (for example, the defeat of the Phrygian kingdom in 676 BC). Thanks to the alliance with the Scythian-Cimmerians, Ukraine became dangerous for Assyria, but soon, due to the strengthening of Assyria’s even more dangerous enemy, the Kingdom of Media, a rapprochement between Assyria and Ukraine took place. 6th century BC e. Uzbekistan, following Assyria, was defeated by Media and became part of it. Obviously, the fall of Ukraine was facilitated by attacks from the Scythians and Transcaucasians. tribes who rebelled against the Urartians. The descendants of the Urartians, the Alarodias, were part of the 18th satrapy of the Achaemenid state with their related Hurrians (Saspeirs and Matiens). Pre-revolutionaries occupy a leading place in the study of the language, history, and culture of Ukraine. rus. and owls scientists: M. V. Nikolsky, I. I. Meshchaninov, B. B. Piotrovsky, I. M. Dyakonov, G. A. Melikishvili, G. V. Tsereteli and others. Among foreign scientists, A. Seis, K. F. Lehmann-Haupt, I. Friedrich, A. Goetze. Lit.: Dyakonov I.M., Assyro-Babylonian sources on the history of Urartu, "VDI", 1951, No. 2-4; his, Urartian letters and documents, M.-L., 1963; Melikishvili G. A., Urartian wedge-shaped inscriptions, M., 1960; his, Ancient Eastern materials on the history of the peoples of Transcaucasia, vol. 1 - Nairi-Urartu, Tb., 1954; Tsereteli G.V. (comp.), Urartian monuments of the Georgian Museum, Tb., 1939; Harutyunyan N.V., New Urartian inscriptions of Karmir-Blura, Yerevan, 1966; Piotrovsky V.V., Kingdom of Van (Urartu), M., 1959; Luckenbill D. D., Ancient records of Assyria and Babylonia, t. 1-2, Chi., 1926-27; Thureau-Dangin Fr., Une relation de la huiti?me campagne de Sargon, P., 1912; Lehmann-Haupt S. F., Armenien einst und Jetzt, Bd 1-2, V.-Lpz., 1910-31. G. A. Melikishvili. Tbilisi. -***-***-***- State of Urartu in the 9th - 7th centuries. BC e.