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Register a new userThe Concept of Special god in Ancient Iraqian Civilization
مفهوم الإله الشخصي في وادي الرافدين "صلة الوصل بين عالم الآلهة و عالم البشر"
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يدور هذا البحث حول مفهوم" الإله الشخصي في وادي الرافدين" ذلك الإله الذي كان له دوراً بارزاً و فعالاً في تضييف المسافة بين عالم الآلهة و عالم البشر, و ذلك بقيامه بدور الوسيط بين هذين العالمين: فهو ينقل أوامر الآلهة و رغباتها إلى عالم البشر, و كذلك فهو يحمل أماني و تطلعات الإنسان إلى عالم آلهته. و لكن طبعاً وفق شروط معينة و اتفاق مسبق يعقد بين الطرفين ( الإنسان الرافدي و إلهه الشخصي) : فعلى الإله الشخصي حماية الشخص المنتمي إليه من كل ما يسبب له المصائب أولاً, و التوسط لدى كبار الآلهة ثانياً. و في المقابل يدين الانسان لإلهه الشخصي بالولاء و الطاعة و طبعاً يقدم له القرابين المناسبة. حول هذه الفكرة و وظيفتها سيتركز بحثنا هذا علنا نستطيع إلقاء الضوء على جانب مضيء في الفكر الرافدي القديم.
This approach discusses one of the most important ideas which has been brought to us from the ancientIraqian civilization which has been called the (special God). Who is the special God? How (special God) was born? What is his work? And can he change the destiny of people who belong to him? The thinking about being has been interested by man along ages, and that will stay as man stay and as his mind thinks about the existence. Man has tried along Ages to find rest and peace, but the ancient Iraqian civilization hascreated a(special God) who works to give the Iraqian people peace and rest by finding a kind of harmony between the human world and God world. And according to that, man must obey the (special God) and offer him sacrifices. This topic will form the main ideas which will be discussed to takea further step in knowing the ancient Iraqian civilization.
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Research summary
يدرس هذا البحث مفهوم "الإله الشخصي" في حضارة وادي الرافدين، وهو الإله الذي يلعب دور الوسيط بين عالم الآلهة وعالم البشر. يقوم الإله الشخصي بنقل أوامر الآلهة ورغباتها إلى البشر، وفي المقابل ينقل أماني وتطلعات البشر إلى الآلهة. يتطلب هذا الدور اتفاقًا مسبقًا بين الإنسان وإلهه الشخصي، حيث يتعهد الإله بحماية الإنسان والتوسط لدى الآلهة الكبرى، بينما يلتزم الإنسان بالولاء والطاعة وتقديم القرابين. يهدف البحث إلى تسليط الضوء على هذا الجانب من الفكر الرافدي القديم، موضحًا كيف أن الإله الشخصي كان جزءًا لا يتجزأ من حياة الإنسان الرافدي، حيث كان لكل إنسان إلهه الخاص الذي يحميه ويوجهه. كما يناقش البحث كيفية نشوء هذا المفهوم وأهميته في تحقيق التوازن بين العالمين الإلهي والبشري، مما أتاح للإنسان الرافدي دورًا فاعلًا في مجتمعه وكونه.
Critical review
دراسة نقدية: يقدم البحث تحليلًا عميقًا لمفهوم الإله الشخصي في حضارة وادي الرافدين، ويبرز دوره كوسيط بين الإنسان والآلهة. ومع ذلك، يمكن القول إن البحث يفتقر إلى مقارنة هذا المفهوم بمفاهيم مشابهة في حضارات أخرى، مما قد يضيف بعدًا أوسع لفهمنا لهذا الدور الديني. كما أن البحث يعتمد بشكل كبير على النصوص والأساطير الرافدية، مما يجعله محدودًا في نطاقه. كان من الممكن أن يكون البحث أكثر شمولية إذا تضمن دراسات أثرية أو أنثروبولوجية تدعم النصوص الأدبية. بالإضافة إلى ذلك، كان من الممكن أن يتناول البحث تأثير هذا المفهوم على الحياة اليومية للإنسان الرافدي بشكل أكثر تفصيلًا، مثل تأثيره على القوانين والتشريعات أو على العلاقات الاجتماعية.
Questions related to the research
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ما هو الدور الأساسي للإله الشخصي في حضارة وادي الرافدين؟
الدور الأساسي للإله الشخصي هو العمل كوسيط بين عالم الآلهة وعالم البشر، حيث ينقل أوامر ورغبات الآلهة إلى البشر ويحقق أماني وتطلعات البشر لدى الآلهة.
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كيف كان يتم الاتفاق بين الإنسان وإلهه الشخصي؟
كان يتم الاتفاق بين الإنسان وإلهه الشخصي من خلال تعهد الإله بحماية الإنسان والتوسط لدى الآلهة الكبرى، بينما يلتزم الإنسان بالولاء والطاعة وتقديم القرابين المناسبة.
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ما هي أهمية البحث في دراسة الفكر الرافدي القديم؟
أهمية البحث تكمن في تسليط الضوء على مفهوم الإله الشخصي وكيفية تواصله مع العالم الآخر، مما يساعد في فهم أعمق للفكر الرافدي القديم ودور الإنسان في مجتمعه وكونه.
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ما هي الانتقادات التي يمكن توجيهها لهذا البحث؟
من الانتقادات الممكنة أن البحث يفتقر إلى مقارنة مفهوم الإله الشخصي بمفاهيم مشابهة في حضارات أخرى، ويعتمد بشكل كبير على النصوص والأساطير الرافدية دون الاستعانة بدراسات أثرية أو أنثروبولوجية تدعم النصوص الأدبية.
References used
امين سليم, أحمد, دراسات في حضارة الشرق الأدنى القديم, دار النهضة العربية, بيروت , ط 1, 2002, ص398.
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