Sumerian Religion

Immaginiamo l'inimmaginabileche la Bibbia si sia persa nella notte del tempo, cosi come i testi cuneiformi della Mesopotamia. E che, come per quei testi, anche la Bibbia venga riscoperta a poco a poco in qualche scavo. A1 momento in cui tornano alla luce i brani della Genesi che parlano dei patriarchi e ci mettiamo in cerca di confronti per poterli inquadrare criticamente in un contest0 storico plausibile, cosa colpirebbe subito l'occhio? L'esposizione che segue mira, in un certo senso, a dare una risposta a questa domanda. E un modo per additare il distacco con cui si pub cercare di avvicinarsi a un problema che B carico di sottintesi e pregiudiziali. Questi derivano proprio dal fatto che il testo di base, la Genesi, B inserito in una tradizione manoscritta continua e pregna di chiavi interpretative che progettano valenze a1 tempo stesso che attingono alla sostanza. Una epoch2 totale non B nt5 possibile n6, in fondo, auspicabile. Ma calibrare il proprio rapport0 con la tradizione stessa i! una misura attuabile di oggettivita, e avvicinarsi ai dati partendo dall'esperienza "archeologica" in senso primario aiuta ad awicinarsi a tale ideale. Tale senso primario dell'archeologia h proprio, a mio mod0 di vedere, il confront0 con una tradizione "interrotta", cioh non piu tramandata all'interno di una cultura vivente che presuppone quella antica, e sepolta invece nell'involucro della propria rovina. L'impostazione B di tipo saggistico. Intendo offrire una proposta e sviluppare brevemente I'argomento che la sostiene, lasciando ad altra sede la presentazione della complessa base documentaria (filologica, archeologica e geografica) su cui si appoggial. 1 Per indicazioni preliminari in questo senso, mi permetto di far riferimento alle seguenti mie pubblicazioni: The Amorites of the Ur III Period, (Ricerche 11, Napoli 1966; Archaeological Survey of the Palmyrene

Enki, also known as Ea in Akkadian tradition, stands as one of the most significant and multifaceted deities in the Mesopotamian pantheon. Revered as the god of water, wisdom, creation, and magic, Enki's mythological roles, iconography, linguistic significance, and astronomical associations reveal the complexity of his character and influence. This paper systematically analyzes Enki's origins, attributes, mythic roles, linguistic functions, and astronomical symbolism, providing a holistic understanding of his religious and cultural importance. The study highlights the evolution of Enki's worship across regions and periods, emphasizing his centrality in Mesopotamian civilization and beyond. Conclusions underscore the enduring legacy of Enki and propose avenues for further scholarly inquiry.

N°3 (septembre) NOTES BRÈVES 50) Some remarks on a recent edition of Aya-ane-pada's metal peg-The inscription on Aya-anepada's long-neglected metal peg (BM 90951 = CDLI Q004866) is missing from all standard editions of Sumerian royal inscriptions. N. Kraus's edition (2024) is, therefore, an important step towards a better understanding of this enigmatic inscription. A good photo of the peg is available at CDLI (P423674); another recent copy of the text was made by A. Westenholz (CUSAS 26, 217). This short note contains some remarks on Kraus's edition hoping to improve our understanding of some difficult lines.

In every era, a few artifacts refuse to stay silent. They endure across millennia, not simply because they were built to last, but because they were built to wait, to hold meaning until we remembered how to listen. The seal known as the Tablet of Shamash is one such artifact. Labeled, archived, and interpreted through the lens of law and ceremony, it has remained in plain sight while its deeper function stayed sealed, until now. What you hold in your hands is not a reinterpretation, but a reconstitution. This is not a work of speculation, but of resonance, a return to the encoded logic that once governed time, kingship, and cosmic order. Through the LaPointe Tiered Method, the authors peel back the sediment of centuries to reveal what the ancients embedded not just in stone, but in geometry, gesture, and gravitational truth.

This paper explores the intersection of religion and health in ancient Mesopotamian
civilizations, how health was balanced with early medicine and prayers, and how gods relating to
these issues changed forms from different civilizations and times while remaining in
Mesopotamian culture. It uses a number of historical, archaeological, occult, and theological
sources to do so. Most prominently books in very specific fields, as well as a few online sources.
Some of these can be found online to read for free, and some can be found in the Santa Clara
County Library system. The goal of this paper was to chart a history of medical and religious
practices as they no longer intersect in contemporary Western medicine and are usually wholly
separated, if not often at odds.

There are moments in the great silence of history when something long buried speaks again. Not in noise, but in alignment. Not in text, but in resonance. This is one of those moments. What you are about to read is not simply a reinterpretation of an ancient object-it is the unlocking of a long-sealed vault of memory. The seal you will meet in these pages is no mere artwork or relic; it is a time-encoded star map, an invitation to remember how the ancients lived in full harmonic relationship with the cosmos. This work was not undertaken lightly. It required a method capable of hearing what standard translation could not-the LaPointe Resonance Method, which assumes that memory lives not in words alone but in rhythm, in symbolic gravity, and in the precise relationship between earth and sky. This is the lens through which we now revisit the clay. We do not claim finality. We do not claim perfection. But we do claim this: that every mark on the seal was made with meaning, and that meaning was never meant to be lost. We have simply listened. To the scholars, we offer rigor. To the seekers, we offer remembrance. And to the ancestors-we offer thanks.

There are civilizations that leave behind monuments. Others, languages. A few leave behind both. The Dogon people of Mali left something rarer still: a living grammar of the cosmos sculpted into wood, woven into ritual, and etched into memory. This paper is not a study of art, language, or anthropology alone, it is a recovery of symbolic architecture. What follows is a journey into a culture that remembered what others forgot: that the door, the ladder, the mask, and the grain are not just utilities, they are sacred sentences. The author offering a restoration of the deep structure of resonance, the primal architecture beneath language, symbol, and self. This study decodes Dogon forms through the lens of a resonance-root system reconstructed from 56 ultra-universal symbolic functions found in early linguistic, cosmological, and ritual systems. Of those 56, the Dogon have preserved 54 in visible, intelligible form.

Sinossi: Descrivendo l'incontro degli Argonauti con le nýmphai Hesperídes (Argonautiche, 4.1406-1430), Apollonio Rodio narra di come queste ultime, spaventate dall'arrivo della ciurma dell'Argo, si fossero tramutate in «polvere e terra», kónis kaì gáia. Solo dopo essere state blandite e rassicurate da Orfeo, le Esperidi assumono prima l'aspetto di alberi e poi nuovamente le proprie fattezze umane. Gli interpreti hanno rilevato come per questo sviluppo arboreo non manchino paralleli con le credenze che circondavano le ninfe nell'antichità e nella Grecia moderna. Questa strada interpretativa sembra produttiva anche per la trasformazione che apre l'episodio, quella in polvere e terra. Nel folklore della Grecia moderna spicca infatti la connessione delle Nereidi, l'ipostasi attuale delle antiche ninfe, con mulinelli di vento e polvere, e l'uso di epiteti rispettosi (come "buone signore") per rivolgersi a loro e alle loro manifestazioni. Tracce di credenze di questo tipo possono essere individuate, peraltro, già nell'antichità. Ancora più rilevante è poi l'identificazione di ğinn (spiriti, di sesso maschile e femminile) con manciate di terra ricavata dal suolo, documentata ancora nel secolo scorso proprio in Cirenaica. A concezioni analoghe potrebbe alludere Apollonio, che nello stesso passo, del resto, si rivela attento ai culti e alle figure soprannaturali libiche.

Verderame, L. (2024) ‘The family in Early Mesopotamia’, Origini, 48, pp. 191–206.

The article examines the family in Early Mesopotamia from a broad perspective. The study starts with a lexicographic and theoretical analysis, addressing various issues related to the interpretation and reconstruction of familial structures and their dynamics within Sumerian sources. An introductory section is dedicated to the overview of written evidence on family and the history of studies. The article subsequently examines kinship terminology and explores its application in conveying socioeconomic relationships beyond familial connections (pseudo-or fictive kinship). It provides a description of the structure and general features of marriages, addressing terminology for spouses, polygyny, celibacy, and the exchange of women in the framework of "interdynastic" marriages. Ultimately, it explores the various terminologies for in-laws and the broader socioeconomic concepts and networks (house, clan, lineage).

This paper explores the religious practices of ancient Sumer through the history of sacred offerings and dedication statues made to the gods of southern Mesopotamia. Focusing on major deities such as Enki, Enlil, and Anu, the study examines how temples and shrines served as both religious and social centers where individuals left votive objects to honor the gods, seek protection, or express gratitude. Drawing on archaeological findings, ancient texts, and modern scholarship, the paper traces the evolution of these offerings from mass-produced, simple items in the Uruk period to personalized, inscribed objects reflecting the devotee’s social status and personal devotion. Particular attention is given to the symbolism of anatomical ex votos, worshiper statues, and temple foundation deposits. Through material culture analysis, the paper highlights how these offerings functioned not only as religious expressions but also as markers of social identity and memory within the community. The research underscores the enduring significance of human-divine relationships in ancient Sumerian society and how religious practices shaped cultural, artistic, and social structures.

Bu çalışma, antik Roma'da iktidarın meşrulaştırılmasında ilahi desteğin rolünü incelemeyi amaçlamaktadır. Araştırma, siyasi otoritenin tanrısal referanslarla nasıl şekillendirildiğini, bu iddiaların gerçek dini inançlardan mı yoksa stratejik manipülasyonlardan mı kaynaklandığını ve bu yaklaşımın Cumhuriyet'ten İmparatorluk'a evrimini analiz etmektedir. Çalışmada yöntem olarak tarihsel kaynaklar (Livius, Plutarkhos, Suetonius, vd.) ve epigrafik kanıtlar üzerinden nitel bir analiz tercih edilmiştir. Romulus, Scipio Africanus, Julius Caesar, Augustus ve Caligula gibi figürlerin ilahi meşruiyet iddiaları örnek olay incelemeleriyle ele alınmıştır. Ayrıca, değerlilik (dignitas) ve güvenilirlik kavramları çerçevesinde iktidar-tanrı ilişkisinin döngüsel mekanizmaları değerlendirilmiştir. Çalışmadaki başlıca bulgulardan biri, ilahi destek iddialarının, siyasi rekabette avantaj sağlamak ve halk nezdinde meşruiyet inşa etmek için kullanılmış olmasıdır. Örneğin, Romulus'un akbaba kehaneti ve Scipio'nun Neptün'le kurduğu bağ, askeri başarıları meşrulaştırmıştır. İlahi destek iddiaları, başarıyla doğrudan ilişkilidir: Zaferler ilahi desteğin kanıtı olarak sunulmuş, yenilgiler ise tanrıların terk edişiyle açıklanmıştır. Yine, Cumhuriyet'ten İmparatorluk'a geçişte ilahi meşruiyet merkezileşmiştir. Augustus, birden fazla tanrıyla bağ kurarak ve rakiplerin bu stratejiyi kullanmasını engelleyerek iktidarını mutlaklaştırmıştır. Bununla birlikte, Caligula örneğinde görüldüğü üzere, değerlilik kriterlerini karşılamayan iddialar toplumsal retle sonuçlanmıştır. Sonuç olarak, ilahi meşruiyet, Roma'da iktidar yapılarının sürdürülmesinde kritik bir araç olmuştur. Hem dini hem siyasi bir spektrumda işleyen bu strateji, başarı ve değerlilikle beslenen döngüsel bir mekanizmaya dayanmaktadır. İmparatorluk döneminde, bu yaklaşımın eşitler arasındaki ilk olan imparatora özgü hale getirilmesi, iktidarın tekelleşmesini sağlamıştır. Çalışma, Roma'nın siyasi-dini etkileşiminin dinamiklerini ortaya koyarak, antik iktidar mekanizmalarının evrenselliğine ışık tutmaktadır.

Çıkar çatışması beyan edilmemiştir. The Author(s) declare(s) that there is no conflict of interest Finansman-Grant Support Herhangi bir fon, hibe veya başka bir destek alınmamıştır. No funds, grants, or other support was received. Lisans-License CC BY-NC 4.0 https://creativecommons.org/licenses/bync/4.0/deed.tr Öz 19. yüzyılın sonuna doğru Sümer-Babil tufan efsanesi, Amarna mektupları ve hepsinden önemlisi Hammurabi kanunları gibi bir dizi önemli çivi yazısı ile yazılmış metinler gün yüzüne çıkarılmıştır. Bazı bilim adamları bu keşiflerden o kadar olarak etkilendiler ki, Yahudilik, Hristiyanlık ve İslamiyet'in tüm dini mirasını ve geleneklerini Sümer-Babil kaynaklı olduğunu ileri sürdüler. Yine bazıları bunula da kalmayıp tüm dünya mitoloji ve dinlerinin kökeninin Babil astral dini olduğu iddia etti. Dinlerin kökenine ait geliştirilen bu teoriye Pan-Babilonizm denmektedir. Gerçekten de çivi yazılı literatürle Eski Ahit anlatıları arasında ilginç paralellikler bulunmaktadır. Ancak buradan hareketle Pan-Babilonist iddiaları desteklemek için ilgisiz birçok şey arasında da ilgi kurmuşlar, varılmayacak sonuçlara varmışladır. Pan-Babilizmin peşinden de Pan-Ejiptizm, Pan Ugaritizm, Pan Eblaizm ve Pan Hurrizm gibi bir takım artçı teoriler ortaya atılmış ancak hiçbiri Pan-Babilonizm kadar etkili olmamıştır. Bu makale söz konusu teorileri savunan Asurolog ve Teologların iddialarını ve onlara karşı çıkan araştırmacıların sergiledikleri tutumları ve temel argümanlarını ele almaktadır.

This paper analyzes the commensality associated with fluvial processions in the Mesopotamian floodplain during the Early Dynastic period, with
particular emphasis on the specific food and beverage elaborations consumed during these ceremonies. The emmer wheat beer of the god Enki, the sweet cakes of the god Nanna and the goddess Inanna will be examined, and mass produced foods for the participating communities consumption will also be addressed. Last, but not least, the sensoriality of these feasts will be analyzed as part of the processions experience and as an elements of socialization that contributes to the formation of collective memory, cultural identity and intercommunity solidarity ties.

There are artifacts that record. There are artifacts that warn. And there are artifacts that remember. Across the ancient world, civilizations left behind seals and glyphs-small objects carrying the immense weight of memory. From the valleys of Iran and the riverbeds of Sumer, to the heartlands of Elam, the Indus Valley, and Minoan Crete, these artifacts do not merely recount trade agreements or dynastic victories. When seen through the correct lens, they reveal themselves as living documents of an ancient covenant-a ritual architecture that once tied sovereignty not to conquest, but to cosmic order. In every case, they preserve the memory of a deeper truth: the King was never sovereign by right. Sovereignty had to be earned, surrendered, renewed. The Bull, symbol of material possession and earthly authority, had to be sacrificed. The Eye of Heaven, witnessing from the apex of the cosmos, had to confirm the offering. Only then did the Crown descend, not as a prize of victory, but as a burden of stewardship. Only then did the King, now crowned and vulnerable, enter into his trial-an endless wrestling with chaos, with time, with his own soul. This study does not stand isolated. It rests upon a growing body of resonance-based restorations: the Harappan Long Seal, the Hollow Seal of betrayal, the Eye Seals of Mesopotamia, and the hidden architecture of the Four Sacred Days. In every case, the same grammar emerges, clear and coherent: Sovereignty is conditional, fragile, and cosmic. It is a bridge between Earth and Sky, constantly rebuilt through sacrifice and remembrance. Let the seals speak again. Let the Eye open.

The first theoretical system of tracking sun in the tropical annual cycle is cryptically mentioned in the Maitrāyaṇīya Āraṇyaka Upaniṣat (MAU) of the Kṛṣṇa Yajurveda, as the southern sojourn of sun starting at the summer solstice. This is called maghādyaṁ, the first point of the maghā nakṣatra, identified most likely with the early morning visibility of ε-Leo, near the azimuth of the sunrise point on the horizon as observed at Kurukshetra. Twenty seven equal nakṣatra sectors named in the traditional sequential order cover one tropical circuit of sun of 366 days with the winter solstice falling exactly at the middle of the śraviṣṭhā sector. Even though MAU mentions each nakṣatra to be made up of four quarters, no practical application of this ¼-nakṣatra sky part amounting to 3º20´ in longitude is seen in Vedic texts till we come to the Brahmāṇḍa Purāṇa, a text closer to the Vedas. This Purāṇa states, observed equinoctial full moon positions corresponding to spring equinox at ¼-kṛttikā and autumn equinox at ¾-viśākha exactly 180º apart as they should be. This statement is analysed in this paper by computer simulation of full moon time series for the years -2400 to -800 to show that the Purāṇa data would be realistically valid for the period 1980 BCE to 1610 BCE. It is further demonstrated that the Purāṇa has followed the maghādi system of solar nakṣatra system stated in the MAU. The central epoch circa 1800 BCE of this maghādi equal nakṣatra solar zodiac got modified, due to precession effects, to the śraviṣṭhādi scheme of Parāśara, Vṛddha Garga and Lagadha dateable to circa 1300 BCE.

The Sumerians flourished in southern Mesopotamia (modern Iraq) in the 4th–3rd millennia BCE, while the Taş Tepeler region in present-day Şanlıurfa, Turkey, contains Neolithic sites from as early as the 10th–8th millennia BCE. Despite the temporal gap, researchers have explored whether there were connections between these early Anatolian communities and the later Sumerian civilization. This report examines three key areas of evidence: genetic, archaeological, and linguistic links, drawing on recent studies and discoveries.

Although Armenia was the first major kingdom  to adopt Christianity, in 301 (314) AD,  many rituals and symbols of the Pre-Christian era have prevailed to our times. As early as the 6th century AD, the Armenian Apostolic Church separated itself from the Church of  Byzantium by rejecting the confession adopted at the council of Chalcedon,  thus the Armenian Church has been spared from the reforms and splintering that Western Christianity has been through. After the Seljuk conquests and during the Age of Discoveries when trade along the Silk Road declined, Armenia lost its importance as a throughway for trade. The resulting isolation helped conserve the uniqueness of Armenian Culture. Even up into these last years of the 2nd millennium of the Christian Era, ancient symbols and rituals have prevailed in Armenian society. In this article I will discuss the use and origins of some symbols and rituals that are still in use today, namely the Tree of Life, vishapner (dragons), the Symbol of Eternity, worship of the Sun and Mount Ararat, animal sacrifice, ‘Beauty and Motherhood Day,’as well as Vardavar (‘Water Day’).

Sümer geleneği ile başlayan Akad, Asur ve Babil ile devam eden eski Mezopotamya toplumları için ölüm ve ölüm sonrasındaki tekrar varoluş, diğer tüm kültürlerde olduğu gibi oldukça karmaşık ve belirsiz bir konudur. Günümüze ulaşan yazılı belgelerden anlaşıldığı kadarıyla yeraltında bir diyarın olduğuna inanan eski Mezopotamyalılar bu âlemi yeryüzündeki varoluşun karanlık bir gölgesi olarak tasvir etmişlerdir. Eski Mezopotamya toplumlarının öteki dünya algısını, bu âlemi yöneten tanrıça bağlamında anlamak için bu çalışma kapsamında öncelikle Mezopotamyalıların evren hakkındaki görüşleri bilinmelidir. Yeraltı tanrıçasının bu diyara nasıl gönderildiği ve eski Mezopotamya insanının zihninde oluşturduğu kozmosta bu tanrıçanın bakış açısını belgelerle kanıtlamak konuya açıklık getirmek açısından önemlidir. Yeraltı dünyasının tanrıçası Ereškigal’in en çok bahsedildiği mitolojik hikâyeler arasında Sümerce “İnanna’nın Ölüler Diyarı’na İnişi” Akadca versiyonu “İştar Ölüler Diyarına İniyor” ve Babil dönemine ait “Nergal ve Ereškigal” mitleri yer almaktadır. Evrenin işleyişinde bir döngünün sonu ve yeni bir başlangıç olarak algılanan ölüm kavramı ve ölüler diyarının tanrıçası Ereškigal'in güç ve otoritesinin sınırları en keskin olarak bu iki mitolojik hikâyeye yansımıştır. Bu metinlerden anlaşıldığı kadarıyla ilahları öldürme yetisi olan ancak dünyevi zevklerden mahrum bırakılmış olan bu tanrıça hikâyelerin sonunda kozmosta önemli bir yer teşkil etmektedir. Yaşam ve ölüm karşıtlığı içerisinde ölümden sonra gidildiği düşünülen başka bir dünyanın ne anlama geldiği yeraltı tanrıçasının bahsedildiği mitlere yansımıştır. Bu çalışmanın amacı, eski Mezopotamyalıların evren algısı içerisinde yeraltı dünyasına yükledikleri anlamı, kozmostaki denge unsurunu, tanrıça Ereškigal ve yönettiği âlem bağlamında iki mit ışığında analiz etmektir.

The lands between and around the Euphrates and Tigris Rivers were home to the ancient Mesopotamian civilization from the time when writing became meaningful (early 3rd millennium BC) until the Persian King Cyrus put an end to the Babylonian Empire in 539 BC. The fact that this civilization had a deep-rooted and rich tradition of religious beliefs and practices is evident from the cult objects and temple ruins unearthed during archaeological excavations, as well as the nearly half a million cuneiform clay tablets. The religious beliefs and practices observed in this geography during the period in question generally consist of the beliefs and practices identified in Babylonian, Assyrian, Akkadian, and Sumerian societies. These beliefs and practices, which were first seen in the Sumerians in the historical process and originated in Sumer, were later shaped with the contribution and influence of the Akkadians, who dominated the region and were of Semitic origin. Although the Akkadians had some influence on the Sumerians, it can be said that the Sumerians were more influential and decisive in this area. The Assyrians and Babylonians, who emerged on the stage of history after the Akkadians and Sumerians, stand out as the strongest representatives of these religious beliefs and practices. Different approaches draw attention on whether the religious beliefs and practices of the geography in question, which is the subject of this research, can be expressed as a religion or not, and on naming and classifying them. There are those who believe that these beliefs and practices do not have the identity and character of a religion, as well as researchers who call them in different ways. In the texts, it is possible to see names and classifications such as Sumerian Religion, Akkadian Religion, Assyrian Religion and Babylonian Religion as well as Mesopotamian Religion or Mesopotamian Religions. By addressing these different approaches, the goal here is both to propose a common naming, definition, and classification system and to avoid confusion of concepts. It is understood that the religious beliefs and practices identified in different regions and periods of this geography show a remarkable similarity and do not differentiate enough to form a different religious tradition within itself. For this reason, it is thought that the most appropriate definition for these beliefs and practices is the umbrella concept of "Mesopotamian Religion". In Mesopotamian Religion, it is possible to see unusual individual classifications in the form of "Folk Religion" and "Upper Class Religion". In this religion, which has immanent and transcendent sacred elements, it is known that the immanent sacred understanding is dominant. In connection with the immanent sacred understanding, there is no belief in a single God. In ancient Mesopotamia, the beliefs of polytheism and henotheism are clearly and widely prominent. This religion, in which belief in life after death, texts based on the gods and sacred figures conveying the message of the gods, bears many characteristics and archetypes of today's religions. This subject, which is generally researched by Assyriologists in the West and ancient historians in our country, basically falls within the discipline of History of Religions. In our country, it is seen that there is not enough research that deals with the religious beliefs and practices of Mesopotamia in the context and methods of the discipline of History of Religions. This discipline, which generally focuses on Judaism and Christianity in our country, has the potential to make a serious contribution to the subject of Mesopotamian Religion with its unique and effective methods and approaches. Therefore, this research is expected to add richness and depth to the field and fill an important gap.

This very hard to come by obscure rare Book s a comprehensive lexicon that delves into the languages, cultures, and mythologies of ancient Egypt, Assyria, and Etruria. Drawing from monumental inscriptions and papyri, Cooper provides detailed entries on a wide array of subjects, including:

• Deities and Divine Symbols: The dictionary explores the pantheons of these civilizations, offering insights into their gods and the symbolism associated with them. For instance, it discusses the significance of the Ankh symbol in Egyptian culture, highlighting its representation of life and its frequent depiction in the hands of deities.

• Historical Figures and Events: Cooper examines notable rulers and historical moments, providing context and interpretations based on archaeological findings. An example is his analysis of Nimrod, the "mighty hunter before the Lord," and the early Assyrian cities mentioned in biblical narratives.

• Cultural Practices and Customs: The work sheds light on ancient rituals and societal norms, such as the Assyrian practice of observing sabbaths on the seventh, fourteenth, twenty-first, and twenty-eighth days of each month, during which work was prohibited.

• Comparative Linguistics: Cooper delves into the relationships between ancient languages, highlighting adaptations and substitutions of words across cultures. He notes that while versions of certain words substantially agree in meaning, they often present differences that are significant for historical and linguistic analysis.

This dictionary serves as a valuable resource for scholars and enthusiasts interested in the intersections of language, history, and mythology in these ancient civilizations, offering a nuanced understanding of their complexities and interconnections.
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Ancient Egypt, Assyria, Etruria, archaeological lexicon, historical figures, mythological deities, ancient gods, Ankh symbol, Egyptian pantheon, Assyrian culture, Etruscan civilization, monumental inscriptions, ancient languages, Assyrian kings, Egyptian pharaohs, Etruscan rituals, ancient texts, papyri, ancient inscriptions, religious practices, comparative linguistics, ancient customs, historical narratives, Etruscan gods, Egyptian temples, Assyrian empire, ancient cities, Assyrian gods, biblical archaeology, Egyptian mythology, Egyptian history, Assyrian mythological texts, Etruscan tombs, language comparison, ancient writing systems, ancient political figures, Nimrod, Semitic languages, ancient prophecies, Babylonian influence, Mesopotamian gods, Etruscan beliefs, archaeological sources, Egyptian funeral practices, Assyrian empire history, comparative religion, ancient prophecy, theological texts, mythological symbolism, ancient Mesopotamia, Sumerian influence, Egyptian afterlife beliefs, the Book of the Dead, Assyrian deities, Egyptian kingship, Assyrian legends, papyrus scrolls, ancient divine representations, ancient power structures, temples of Egypt, Assyrian warfare, sacred texts, Etruscan symbols, Egyptian cosmology, Assyrian language, Mesopotamian architecture, Egyptian hieroglyphics, ancient sacred spaces, Egyptian priesthood, Assyrian dynasties, Etruscan mythology, gods of the underworld, ancient flood myths, ancient creation stories, Assyrian history, Egyptian astrology, Sumerian temples, ancient calendar systems, comparative studies of ancient cultures, magical practices in Egypt, demonology in ancient texts, Assyrian rituals, ancient ceremonies, Etruscan art, Egyptian medicine, Assyrian warfare tactics, Sumerian culture, Etruscan political system, Pharaoh’s divine rule, Assyrian empire politics, Egyptian symbolism, Assyrian royal inscriptions, Egyptian religious texts, sacred geography, Assyrian divination, Sumerian kingship, Egyptian religious architecture, ancient mysteries, comparative mythology, hieratic texts, papyri interpretations, royal genealogy, Egyptian burial practices, Assyrian conquest, ancient treaties, priesthood in ancient civilizations, sacred rituals, Mesopotamian mythologies, Etruscan tomb paintings, ancient wisdom traditions, sacred kingship, Assyrian divine authority, Egyptian gods of fertility, cosmological myths, ancient burial rites, Assyrian astrology, Etruscan cosmology, Egypt and Mesopotamia cultural exchange, comparative analysis of ancient kingships, ancient Sumerian religion, Assyrian civil administration, Egyptian rituals, Etruscan influences on Rome, ancient funerary practices, Assyrian mythological accounts, the Book of the Dead in Egyptian culture, Egyptian solar deities, Assyrian lion hunts, sacred texts of Mesopotamia, Assyrian military strategy, the gods of the Nile, Mesopotamian astrology, Egyptian religious iconography, ancient prophetic traditions, Etruscan necropolises, Egyptian sacred texts, Assyrian urban development, ancient flood narratives, Sumerian mythology, Assyrian cultural legacy, ancient sacred objects, divine kingship in Egypt, Etruscan religious leaders, Sumerian mythology of creation, Assyrian epigraphy, Egyptian mystical traditions, Assyrian cultural practices, Mesopotamian dynasties, Egyptian temple rituals, the divine council, Assyrian sacred beliefs, Etruscan language, Egyptian religious traditions, Assyrian literary traditions, divine intervention in ancient myths, Egyptian astrology and gods, the role of priests in ancient Egypt, the mythology of ancient Assyria, Etruscan divination, and ancient Mesopotamian king lists.Papyri, Ancient Inscriptions, Religious Practices, Comparative Linguistics, Ancient Customs, Historical Narratives, Etruscan Gods, Egyptian Temples, Assyrian Empire, Ancient Cities, Assyrian Gods, Biblical Archaeology, Egyptian Mythology, Egyptian History, Assyrian Mythological Texts, Etruscan Tombs, Language Comparison, Ancient Writing Systems, Ancient Political Figures, Nimrod, Semitic Languages, Ancient Prophecies, Babylonian Influence, Mesopotamian Gods, Etruscan Beliefs, Archaeological Sources, Egyptian Funeral Practices, Assyrian Empire History, Comparative Religion, Ancient Prophecy, Theological Texts, Mythological Symbolism, Ancient Mesopotamia, Sumerian Influence, Egyptian Afterlife Beliefs, The Book of the Dead, Assyrian Deities, Egyptian Kingship, Assyrian Legends, Papyrus Scrolls, Ancient Divine Representations, Ancient Power Structures, Temples of Egypt, Assyrian Warfare, Sacred Texts, Etruscan Symbols, Egyptian Cosmology, Assyrian Language, Mesopotamian Architecture, Egyptian Hieroglyphics, Ancient Sacred Spaces, Egyptian Priesthood, Assyrian Dynasties, Etruscan Mythology, Gods of the Underworld, Ancient Flood Myths, Ancient Creation Stories, Assyrian History, Egyptian Astrology, Sumerian Temples, Ancient Calendar Systems, Comparative Studies of Ancient Cultures, Magical Practices in Egypt, Demonology in Ancient Texts, Assyrian Rituals, Ancient Ceremonies, Etruscan Art, Egyptian Medicine, Assyrian Warfare Tactics, Sumerian Culture, Etruscan Political System, Pharaoh’s Divine Rule, Assyrian Empire Politics, Egyptian Symbolism, Assyrian Royal Inscriptions, Egyptian Religious Texts, Sacred Geography, Assyrian Divination, Sumerian Kingship, Egyptian Religious Architecture, Ancient Mysteries, Comparative Mythology, Hieratic Texts, Papyrus Interpretations, Royal Genealogy, Egyptian Burial Practices, Assyrian Conquest, Ancient Treaties, Priesthood in Ancient Civilizations, Sacred Rituals, Mesopotamian Mythologies, Etruscan Tomb Paintings, Ancient Wisdom Traditions, Sacred Kingship, Assyrian Divine Authority, Egyptian Gods of Fertility, Cosmological Myths, Ancient Burial Rites, Assyrian Astrology, Etruscan Cosmology, Egypt and Mesopotamia Cultural Exchange, Comparative Analysis of Ancient Kingships, Ancient Sumerian Religion, Assyrian Civil Administration, Egyptian Rituals, Etruscan Influences on Rome, Ancient Funerary Practices, Assyrian Mythological Accounts, The Book of the Dead in Egyptian Culture, Egyptian Solar Deities, Assyrian Lion Hunts, Sacred Texts of Mesopotamia, Assyrian Military Strategy, The Gods of the Nile, Mesopotamian Astrology, Egyptian Religious Iconography, Ancient Prophetic Traditions, Etruscan Necropolises, Egyptian Sacred Texts, Assyrian Urban Development, Ancient Flood Narratives, Sumerian Mythology, Assyrian Cultural Legacy, Ancient Sacred Objects, Divine Kingship in Egypt, Etruscan Religious Leaders, Sumerian Mythology of Creation, Assyrian Epigraphy, Egyptian Mystical Traditions, Assyrian Cultural Practices, Mesopotamian Dynasties, Egyptian Temple Rituals, The Divine Council, Assyrian Sacred Beliefs, Etruscan Language, Egyptian Religious Traditions, Assyrian Literary Traditions, Divine Intervention in Ancient Myths, Egyptian Astrology and Gods, The Role of Priests in Ancient Egypt, The Mythology of Ancient Assyria, Etruscan Divination, Ancient Mesopotamian

Sumerian cylinder seal VA 243 has been dated back to the Akkadian period (ca. 2350 – 2150 BCE). Until now, its popularity can be attributed to author Zacharia Sitchin’s controversial theory that the celestial bodies depicted therein are proof of a “Planet X” (Nibiru) doomsday prophecy, and an ancient Sumerian belief in the heliocentric model of the universe. Although evidence to support Sitchin’s theory remains unsubstantiated, the seal itself may still be of extraordinary religio-historical value when interpreted from an Abrahamic perspective. This paper will demonstrate the possibility that seal VA 243 is a comprehensive depiction of the story of Prophet Joseph and the Children of Israel as reported later in both the Bible and Qur’an. The imagery of the seal will be scrutinized, and the theory will be proposed that the central 6 pointed celestial object is actually a conjoined representation of the sun and the moon, while the 11 circular dots surrounding it are stars. Moreover, it will be suggested that the celestial configuration is not a literal star/solar system, rather, it is the depiction of Joseph’s dream in which his father Jacob (aka Israel) and mother were represented by the sun and moon along with his brothers represented by 11 stars [Genesis 37:9 & Qur’an 12:4]. In addition, it will be proposed that the seated figure is a Sumero- Mesopotamian artists representation of Joseph seated on the throne as prime-minister of Egypt. Furthermore, the plough held by him, a symbol of his authority over the storehouses of grain and the fact that he saved Egypt and the surrounding region from the great famine of which he prophesied [Genesis 41:27 and Qur’an 12:48]. Finally, it will be proposed that the two figures seen approaching the throne represent Joseph’s parents, Israel and Rachael [Qur’an 12:99-100]. Also, the inscription will be analyzed and interpreted contextually. Ultimately, the conclusion will suggest that the imagery of the entire seal is the summary of the story of Joseph’s establishment in Egypt [Gen.41:41-42] and the migration of The Children of Israel from the land of Canaan [Gen.46].

Karl Morgensterni isiklik kirjavahetus varasest noorusest kuni vanaduspäevade lõpuni, mille ta koos oma raamatukogu, kunstikogu ning ulatusliku käsikirjalise pärandiga Tartu ülikoolile jättis, koosneb 1) Morgensternile saadetud kirjadest, mis ta ise on paigutanud 18 köitesse ja mis sisaldab u. 3000 kirja ligikaudu 700 isikult, kellest suurem osa on ära märgitud tähtsamates teatmeteostes, 2) kirjavahetuse Morgensterni-poolsest osast -12-köitelisest "Correspondenzist", milles on ära toodud kirjade väljaminek, enamiku kirjade kontseptid või koopiad. Kirjavahetuse ulatus ning kaalukus kinnitavad täiel määral Morgensterni üldtuntud iseloomuomadusi ning maneere -tema teadmishimu, püüet kõlbelisele täiuslikkusele, igatsust sõpruse ja armastuse järele ning seda, et tal suurepärase suhtlejana oli eriline anne tuttavaks saada tuntud inimestega, kellel tema arvates oleks võinud olla huvi tema püüdluste vastu ja kellega suhtlemine oleks mõlemapoolselt rikastav. Nii on Morgensterni kirjakollektsioonis kirju sõpradelt, kellest nii mõnegagi kestis kirjavahetus pikki aastaid, aga on ka kuulsusi, kellelt on tulnud ainult üks või mõni kiri. Sirvides Morgensterni kirju ja kirjade kataloogi, torkab silma, et korrespondentideks on olnud kõige erinevamate erialade inimesed siiski vastavalt Morgensterni enda laiahaardelisusele -luuletajad ja kirjanikud, humanitaarteadlased ja kunstnikud, ühiskonnaja kultuuritegelased, raamatukoguhoidjad, kirjastajad ja raamatukaupmehed. Mõni aasta tagasi valminud Karl Morgensterni kirjakogude koharegister, mis hõlmab nii Morgensterni isiklikku kirjavahetust kui ka tema valduses olnud, peamiselt 18. saj. tuntud teadlaste ja kultuuritegelaste kirjakollektsiooni, võimaldab jälgida eelkõige Morgensterni kirjavahetuse geograafilist ulatust. On ilmselge, et kõige tihedamad kontaktid olid Morgensternil Saksamaa ja tollase Preisimaaga. Järgnesid sidemed Eesti-, Liivi-, Kuramaa ning Venemaaga, kirju on tulnud veel Prantsusmaalt, Itaaliast, Soomest ja Šveitsist, mõned kirjad Poolast, Austriast, Inglismaalt, Rootsist, Taanist ja Madalmaadest. Ulatuslik kirjavahetus Saksamaaga on täiesti mõistetav -Morgenstern oli pärit ju Saksamaalt ning seal hariduse saanud, Saksamaale olid jäänud tema sõbrad, õpetajad ja koolikaaslased ning kultuuri-ja teadussidemete kaudu püüdles ta sinna kogu elu. Nii on Morgensterni kirjakollektsioonis kirju tema noorpõlvesõbralt, ülikoolikaaslaselt Halles Ferdinand Delbrückilt, kellest sai Königsbergi kroonprintsi kasvataja ja tänu kellele kujunesid Morgensternil suhted õukonnaga; Halle prof. Friedrich August Wolfilt, keda Morgenstern kui teadlast väga austas ja kelle eeskujul (nagu varasemast ettekandest kuulsime) Tartus töötas. Ka Morgensterni viimane akadeemiline kõne Tartus 1835. a. oli pühendatud F. A. Wolfile. Kirju on August Hermann Niemeyerilt, kes Halles prof. Wolfi kõrval antiikkirjandust luges. Kuid näiteks Magdeburgi toomkooli rektorilt Gottfried Benedickt Funkilt, keda Morgenstern oma teiseks isaks nimetas, on kollektsioonis ainult üks kiri (1808). See-eest on arvukalt kirju satiirik Johannes Daniel Falkilt, kellega iseloomude ja mõttemaailmade erinevustest hoolimata oli Morgenstern kogu elu lähedastes suhetes. Ühes oma kirjas teatas Falk, et kuna tal teist nii head sõpra pole, jätab ta surma korral oma kirjandusliku pärandi Morgensternile, mis siiski teoks ei saanud (Falki käsikirjaline pärand on mitmel pool laiali -Weimaris kahes asutuses, Düsseldorfis). Saksamaaga seoses tuleks nimetada ka ajaloolase Johannes v. Mülleri nime, keda Morgensterni biograaf Wilhelm Süß küll šveitsi ajaloolaseks nimetab, ilmselt seepärast, et Müller oli olnud Genfis eraõpetaja ja tema peateoseks oli "Šveitslaste ajalugu" (Bern, 1780). Hiljem siirdus ta aga Kasselisse ja tegutses seal raamatukoguhoidjana. Müller usub ühes oma eelmises elus Morgensterniga kohtunud olevat. Ta hindas ja austas Morgensterni väga. Morgensterni jaoks tähendasid need kirjad palju, sest kui Müller 1809. a. suri, kirjutas Morgenstern oma päevikus, et raskustes olles meenutas alati, et Müller ta sõber oli olnud. Väga ulatuslik kirjavahetus oli Morgensternil kirjandusajaloolase ja arheoloogi, Weimari gümnaasiumi ja Dresdeni antiigimuuseumi direktori Karl August Böttigeriga. Morgenstern oli Böttigeriga tutvunud Weimaris olles ning oma külaskäikudel peatus ta ikka Böttigeri juures, kes teda siis 1790. aastate Weimari suurtele literaatidele Goethele, Herderile, Wielandile jt. tutvustas. Õrnema soo esindajatest võiks nimetada kirju romaanikirjanikult Fanny Tarnowilt ja kuulsa saksa filosoofi Arthur Schopenhaueri emalt Johanna Schopenhauerilt, kellega Morgensternil olid tihedamad sidemed tekkinud juba Danzigis. Karl Morgensterni Saksamaa korrespondentide hulgas on olnud selliseid ajaloolisi isikuid, nagu Preisi kuningas Friedrich Wilhelm III ja Preisi prints Friedrich Wilhelm ning Baieri kuningas Ludwig (tänukirjad ettekande eest, mille Morgenstern oli pidanud keiser Alexanderi ja keisrinna ema auks, 1826), samuti meilegi tuntud saksa kirjastaja Friedrich Arnold Brockhaus, kes teatas 1817. a. septembris Morgensternile "Leipziger Kunstblatt'i" väljaandmisest ning pakkus talle kaastööd mitmel alal -kunstiteooria ja -kriitika, kunstiajalugu jne. Pärast F. A. Brockhausi surma võttis firma üle üks tema poegadest -Heinrich Brockhaus -ning kirjavahetus jätkus. Erilist uhkust tundis Morgenstern aga kirjade üle, mille olid saatnud talle J. W. Goethe, F. Schiller, I. Kant ning C(hristoph) M(artin) Wieland. Need kirjad olid tulnud vastuseks Morgensterni uurimusele Platonist 1794. a-st ("De Platonis republica"), mille ta oli saatnud paljudele tolleaegsetele tuntud persoonidele hinnangu saamiseks. Hinnangud olidki väga positiivsed -kirjades tänati Morgensterni kena kingituse eest, mille ta mitte üksnes neile isiklikult, vaid kogu filosoofilisele maailmale oli teinud, ning ühtlasi oodati ja loodeti temast veel väga palju. Morgensternile, kes oli pidevalt iseendaga rahulolematu, mõjusid need kirjad julgustavalt, ergutasid teda kirjanduslikule tegevusele. Palju kirju Morgensterni kirjavahetuses on Eesti-, Liivi-ja Kuramaalt. Asudes oma hea sõbra Jäsche kutsel 1802. a. Tartu ülikooli kõnekunsti professoriks ja raamatukogu juhatajaks, tekkisid Morgensternil laialdased sidemed siinsete teadus-, kultuuri-ja kunstiringkondadega. Korrespondentide hulgas olid näiteks sellised valgustus-ja humanismiaja mehed, nagu Liivimaa kubermangu koolidirektor August Albanus ja Riia toomkooli rektor ning Morgensterni hea sõber Karl Gottlob Sonntag, kirjandusajaloolane ja bibliotekaar Vilniusest Ernst Groddek, tuntud kartograaf Riiast Ludwig August Mellin, kirjandusajaloolane ja ajakirjade väljaandja Saksa-ja Liivimaal Garlieb Helwig Merkel, Riia kubermangu koolidirektor Karl Eduard Napiersky, ajaloolane Johannes Friedrich Recke Miitavist, Miitavist samuti abt Piattoli. Kirju on saatnud kuulsa väejuhi Kutuzovi tütar Elise v. Tiesenhausen, Kuramaa hertsoginna Dorothea, Morgensterni hilisem kaastöötaja raamatukogus Emil Anders, kes väga hindas Morgensterni erudeeritust, ajaloolane ja geograaf, TÜ professor Georg Friedrich Pöschmann, ülikooli teine rektor ajalooprofessor Gustav Ewers, filosoofiaprofessor Jäsche,TÜ joonistuskooli juhataja Carl August Senff, TÜ arhitekt professor Johan Wilhelm Krause jne. jne. Eraldi tahaksin mainida Morgensterni kirjavahetust ülikooli esimese rektori Georg Friedrich Parrotiga, kellega nad hoolimata iseloomude erinevustest ning kohatistest lahkarvamustest olid ometi suured, usaldusväärsed sõbrad. Parrot leidis Morgensternis väsimatu ja kohusetruu entusiasti, romantilise hingeeluga esteedi ja poeedi,

Mare Rand Kell 16.15 raamatumuuseumis autograafide näituse avamine Autograafidest ja nende kogumisest. Uuemad kollektsioonid Leili Punga Mõiste autograaf esineb juba Plutarchosel. Tänapäeval tähendab autograaf käsitsi kirjutatud dokumenti, käsikirjalehte või kirja, ka noote, koos või ilma allkirjata. Autograafe on kogutud ammu, lemmikharrastuseks muutus nende kollektsioneerimine 16. sajandi lõpus Prantsusmaal. Esimesteks kogujateks olid kõrgema juriidilise haridusega riigiametnikud, kes valisid välja ajaloolisi akte, saatkondade aruandeid, memuaare, nimekate inimeste kirju jms. eesmärgiga neid teaduslikult läbi töötada ja publitseerida. Prantsusmaalt levis harrastus Inglismaale ja Saksamaale, 18. sajandi teisel poolel Venemaale. Prantslaste ja inglaste teadushuvile vastandus sakslaste emotsionaalsus, soov säilitada auväärsest isikust materiaalne mälestus, mis oli seotud eelkõige suurte reformaatorite austamisega. Eri aegadel on autograafi juures hinnatud eri väärtusi. 18. sajandi teisest poolest kuni 19. sajandi lõpuni on peatähtis olnud kirjutaja isik, enne ja pärast seda perioodi aga kirjutise sisu. 20. sajandil muutub taas oluliseks isik, tuhandete tänapäevaste kogujate eesmärgiks on saada oma kogusse pelk kuulsuse autogramm ja foto. Eestis pani autogrammibuumile aluse Helle Rätsep, kes aastail 1960-1987 kogus rikkaliku kollektsiooni oma kaasaegsete poliitikute, riigipeade, sportlaste, kunstiinimeste, teadlaste jne. käekirja-või allkirjanäidetest ja portreedest, lisaks hulgaliselt täiendavat materjali eeskätt lõigendite ja fotoreproduktsioonide näol. H. Rätsepa autogrammifond (F. 107) TÜ Raamatukogu käsikirjade ja haruldaste raamatute osakonnas sisaldab 1340 säilikut. 1960. aastate lõpus alustatud ja jätkuvalt täienevas autograafide fondis (F. 48) on hetkel 514 säilikut. Peamiselt on need raamatukogule saadetud õnnitlus-ja tänukaardid, kirjavahetus raamatukogu direktsiooniga, RVL-i tellimused, luuletused, kirjad ja postkaardid Eesti kultuuriinimestelt ning üksikautograafid 1740. aastast tänaseni. Saksa autograafid Friedrich Ludwig Schardiuse kollektsioonis Kiira Schmidt F. L. Schardiuse autograafide kogu sisaldab 2915 erineva isiku käekirja, kes kuuluvad ligi 30-sse erinevasse rahvusesse. Üle poole neist (55%) võtavad enda alla Saksamaalt, Austriast ja saksa keele aladelt Šveitsist pärinevate isikute autograafid. Autograafid pärinevad 16.-19. sajandist ning on kirjutatud erinevast seisusest ja erinevate elukutsetega inimeste poolt. Nende hulgas on valitsejaid (kuningad, riigijuhid), väejuhte,

Mare Rand Kell 16.15 raamatumuuseumis autograafide näituse avamine Autograafidest ja nende kogumisest. Uuemad kollektsioonid Leili Punga Mõiste autograaf esineb juba Plutarchosel. Tänapäeval tähendab autograaf käsitsi kirjutatud dokumenti, käsikirjalehte või kirja, ka noote, koos või ilma allkirjata. Autograafe on kogutud ammu, lemmikharrastuseks muutus nende kollektsioneerimine 16. sajandi lõpus Prantsusmaal. Esimesteks kogujateks olid kõrgema juriidilise haridusega riigiametnikud, kes valisid välja ajaloolisi akte, saatkondade aruandeid, memuaare, nimekate inimeste kirju jms. eesmärgiga neid teaduslikult läbi töötada ja publitseerida. Prantsusmaalt levis harrastus Inglismaale ja Saksamaale, 18. sajandi teisel poolel Venemaale. Prantslaste ja inglaste teadushuvile vastandus sakslaste emotsionaalsus, soov säilitada auväärsest isikust materiaalne mälestus, mis oli seotud eelkõige suurte reformaatorite austamisega. Eri aegadel on autograafi juures hinnatud eri väärtusi. 18. sajandi teisest poolest kuni 19. sajandi lõpuni on peatähtis olnud kirjutaja isik, enne ja pärast seda perioodi aga kirjutise sisu. 20. sajandil muutub taas oluliseks isik, tuhandete tänapäevaste kogujate eesmärgiks on saada oma kogusse pelk kuulsuse autogramm ja foto. Eestis pani autogrammibuumile aluse Helle Rätsep, kes aastail 1960-1987 kogus rikkaliku kollektsiooni oma kaasaegsete poliitikute, riigipeade, sportlaste, kunstiinimeste, teadlaste jne. käekirja-või allkirjanäidetest ja portreedest, lisaks hulgaliselt täiendavat materjali eeskätt lõigendite ja fotoreproduktsioonide näol. H. Rätsepa autogrammifond (F. 107) TÜ Raamatukogu käsikirjade ja haruldaste raamatute osakonnas sisaldab 1340 säilikut. 1960. aastate lõpus alustatud ja jätkuvalt täienevas autograafide fondis (F. 48) on hetkel 514 säilikut. Peamiselt on need raamatukogule saadetud õnnitlus-ja tänukaardid, kirjavahetus raamatukogu direktsiooniga, RVL-i tellimused, luuletused, kirjad ja postkaardid Eesti kultuuriinimestelt ning üksikautograafid 1740. aastast tänaseni. Saksa autograafid Friedrich Ludwig Schardiuse kollektsioonis Kiira Schmidt F. L. Schardiuse autograafide kogu sisaldab 2915 erineva isiku käekirja, kes kuuluvad ligi 30-sse erinevasse rahvusesse. Üle poole neist (55%) võtavad enda alla Saksamaalt, Austriast ja saksa keele aladelt Šveitsist pärinevate isikute autograafid. Autograafid pärinevad 16.-19. sajandist ning on kirjutatud erinevast seisusest ja erinevate elukutsetega inimeste poolt. Nende hulgas on valitsejaid (kuningad, riigijuhid), väejuhte,

Karl Morgensterni isiklik kirjavahetus varasest noorusest kuni vanaduspäevade lõpuni, mille ta koos oma raamatukogu, kunstikogu ning ulatusliku käsikirjalise pärandiga Tartu ülikoolile jättis, koosneb 1) Morgensternile saadetud kirjadest, mis ta ise on paigutanud 18 köitesse ja mis sisaldab u. 3000 kirja ligikaudu 700 isikult, kellest suurem osa on ära märgitud tähtsamates teatmeteostes, 2) kirjavahetuse Morgensterni-poolsest osast -12-köitelisest "Correspondenzist", milles on ära toodud kirjade väljaminek, enamiku kirjade kontseptid või koopiad. Kirjavahetuse ulatus ning kaalukus kinnitavad täiel määral Morgensterni üldtuntud iseloomuomadusi ning maneere -tema teadmishimu, püüet kõlbelisele täiuslikkusele, igatsust sõpruse ja armastuse järele ning seda, et tal suurepärase suhtlejana oli eriline anne tuttavaks saada tuntud inimestega, kellel tema arvates oleks võinud olla huvi tema püüdluste vastu ja kellega suhtlemine oleks mõlemapoolselt rikastav. Nii on Morgensterni kirjakollektsioonis kirju sõpradelt, kellest nii mõnegagi kestis kirjavahetus pikki aastaid, aga on ka kuulsusi, kellelt on tulnud ainult üks või mõni kiri. Sirvides Morgensterni kirju ja kirjade kataloogi, torkab silma, et korrespondentideks on olnud kõige erinevamate erialade inimesed siiski vastavalt Morgensterni enda laiahaardelisusele -luuletajad ja kirjanikud, humanitaarteadlased ja kunstnikud, ühiskonnaja kultuuritegelased, raamatukoguhoidjad, kirjastajad ja raamatukaupmehed. Mõni aasta tagasi valminud Karl Morgensterni kirjakogude koharegister, mis hõlmab nii Morgensterni isiklikku kirjavahetust kui ka tema valduses olnud, peamiselt 18. saj. tuntud teadlaste ja kultuuritegelaste kirjakollektsiooni, võimaldab jälgida eelkõige Morgensterni kirjavahetuse geograafilist ulatust. On ilmselge, et kõige tihedamad kontaktid olid Morgensternil Saksamaa ja tollase Preisimaaga. Järgnesid sidemed Eesti-, Liivi-, Kuramaa ning Venemaaga, kirju on tulnud veel Prantsusmaalt, Itaaliast, Soomest ja Šveitsist, mõned kirjad Poolast, Austriast, Inglismaalt, Rootsist, Taanist ja Madalmaadest. Ulatuslik kirjavahetus Saksamaaga on täiesti mõistetav -Morgenstern oli pärit ju Saksamaalt ning seal hariduse saanud, Saksamaale olid jäänud tema sõbrad, õpetajad ja koolikaaslased ning kultuuri-ja teadussidemete kaudu püüdles ta sinna kogu elu. Nii on Morgensterni kirjakollektsioonis kirju tema noorpõlvesõbralt, ülikoolikaaslaselt Halles Ferdinand Delbrückilt, kellest sai Königsbergi kroonprintsi kasvataja ja tänu kellele kujunesid Morgensternil suhted õukonnaga; Halle prof. Friedrich August Wolfilt, keda Morgenstern kui teadlast väga austas ja kelle eeskujul (nagu varasemast ettekandest kuulsime) Tartus töötas. Ka Morgensterni viimane akadeemiline kõne Tartus 1835. a. oli pühendatud F. A. Wolfile. Kirju on August Hermann Niemeyerilt, kes Halles prof. Wolfi kõrval antiikkirjandust luges. Kuid näiteks Magdeburgi toomkooli rektorilt Gottfried Benedickt Funkilt, keda Morgenstern oma teiseks isaks nimetas, on kollektsioonis ainult üks kiri (1808). See-eest on arvukalt kirju satiirik Johannes Daniel Falkilt, kellega iseloomude ja mõttemaailmade erinevustest hoolimata oli Morgenstern kogu elu lähedastes suhetes. Ühes oma kirjas teatas Falk, et kuna tal teist nii head sõpra pole, jätab ta surma korral oma kirjandusliku pärandi Morgensternile, mis siiski teoks ei saanud (Falki käsikirjaline pärand on mitmel pool laiali -Weimaris kahes asutuses, Düsseldorfis). Saksamaaga seoses tuleks nimetada ka ajaloolase Johannes v. Mülleri nime, keda Morgensterni biograaf Wilhelm Süß küll šveitsi ajaloolaseks nimetab, ilmselt seepärast, et Müller oli olnud Genfis eraõpetaja ja tema peateoseks oli "Šveitslaste ajalugu" (Bern, 1780). Hiljem siirdus ta aga Kasselisse ja tegutses seal raamatukoguhoidjana. Müller usub ühes oma eelmises elus Morgensterniga kohtunud olevat. Ta hindas ja austas Morgensterni väga. Morgensterni jaoks tähendasid need kirjad palju, sest kui Müller 1809. a. suri, kirjutas Morgenstern oma päevikus, et raskustes olles meenutas alati, et Müller ta sõber oli olnud. Väga ulatuslik kirjavahetus oli Morgensternil kirjandusajaloolase ja arheoloogi, Weimari gümnaasiumi ja Dresdeni antiigimuuseumi direktori Karl August Böttigeriga. Morgenstern oli Böttigeriga tutvunud Weimaris olles ning oma külaskäikudel peatus ta ikka Böttigeri juures, kes teda siis 1790. aastate Weimari suurtele literaatidele Goethele, Herderile, Wielandile jt. tutvustas. Õrnema soo esindajatest võiks nimetada kirju romaanikirjanikult Fanny Tarnowilt ja kuulsa saksa filosoofi Arthur Schopenhaueri emalt Johanna Schopenhauerilt, kellega Morgensternil olid tihedamad sidemed tekkinud juba Danzigis. Karl Morgensterni Saksamaa korrespondentide hulgas on olnud selliseid ajaloolisi isikuid, nagu Preisi kuningas Friedrich Wilhelm III ja Preisi prints Friedrich Wilhelm ning Baieri kuningas Ludwig (tänukirjad ettekande eest, mille Morgenstern oli pidanud keiser Alexanderi ja keisrinna ema auks, 1826), samuti meilegi tuntud saksa kirjastaja Friedrich Arnold Brockhaus, kes teatas 1817. a. septembris Morgensternile "Leipziger Kunstblatt'i" väljaandmisest ning pakkus talle kaastööd mitmel alal -kunstiteooria ja -kriitika, kunstiajalugu jne. Pärast F. A. Brockhausi surma võttis firma üle üks tema poegadest -Heinrich Brockhaus -ning kirjavahetus jätkus. Erilist uhkust tundis Morgenstern aga kirjade üle, mille olid saatnud talle J. W. Goethe, F. Schiller, I. Kant ning C(hristoph) M(artin) Wieland. Need kirjad olid tulnud vastuseks Morgensterni uurimusele Platonist 1794. a-st ("De Platonis republica"), mille ta oli saatnud paljudele tolleaegsetele tuntud persoonidele hinnangu saamiseks. Hinnangud olidki väga positiivsed -kirjades tänati Morgensterni kena kingituse eest, mille ta mitte üksnes neile isiklikult, vaid kogu filosoofilisele maailmale oli teinud, ning ühtlasi oodati ja loodeti temast veel väga palju. Morgensternile, kes oli pidevalt iseendaga rahulolematu, mõjusid need kirjad julgustavalt, ergutasid teda kirjanduslikule tegevusele. Palju kirju Morgensterni kirjavahetuses on Eesti-, Liivi-ja Kuramaalt. Asudes oma hea sõbra Jäsche kutsel 1802. a. Tartu ülikooli kõnekunsti professoriks ja raamatukogu juhatajaks, tekkisid Morgensternil laialdased sidemed siinsete teadus-, kultuuri-ja kunstiringkondadega. Korrespondentide hulgas olid näiteks sellised valgustus-ja humanismiaja mehed, nagu Liivimaa kubermangu koolidirektor August Albanus ja Riia toomkooli rektor ning Morgensterni hea sõber Karl Gottlob Sonntag, kirjandusajaloolane ja bibliotekaar Vilniusest Ernst Groddek, tuntud kartograaf Riiast Ludwig August Mellin, kirjandusajaloolane ja ajakirjade väljaandja Saksa-ja Liivimaal Garlieb Helwig Merkel, Riia kubermangu koolidirektor Karl Eduard Napiersky, ajaloolane Johannes Friedrich Recke Miitavist, Miitavist samuti abt Piattoli. Kirju on saatnud kuulsa väejuhi Kutuzovi tütar Elise v. Tiesenhausen, Kuramaa hertsoginna Dorothea, Morgensterni hilisem kaastöötaja raamatukogus Emil Anders, kes väga hindas Morgensterni erudeeritust, ajaloolane ja geograaf, TÜ professor Georg Friedrich Pöschmann, ülikooli teine rektor ajalooprofessor Gustav Ewers, filosoofiaprofessor Jäsche,TÜ joonistuskooli juhataja Carl August Senff, TÜ arhitekt professor Johan Wilhelm Krause jne. jne. Eraldi tahaksin mainida Morgensterni kirjavahetust ülikooli esimese rektori Georg Friedrich Parrotiga, kellega nad hoolimata iseloomude erinevustest ning kohatistest lahkarvamustest olid ometi suured, usaldusväärsed sõbrad. Parrot leidis Morgensternis väsimatu ja kohusetruu entusiasti, romantilise hingeeluga esteedi ja poeedi,

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