Tamil culture is the culture of the Tamil people. Tamil culture is rooted in the arts and ways of life of Tamils in India, Sri Lanka, Malaysia, Singapore, and across the globe. It has a long history of diversified heritage and cultural distinctions.

Language and literature

Tamils have a strong attachment to the Tamil language, which is often venerated in literature as "Tamil̲an̲n̲ai", "the Tamil mother".  It has historically been, and to large extent still is, central to the Tamil identity. Like the other languages of South India, it is unrelated to the Indo-European languages of northern India. The Tamil language preserves many features of Proto-Dravidian, though modern-day spoken Tamil in Tamil Nadu freely uses loanwords from Sanskrit and English and vice versa. Also, the language does not have many commonly used alphabets in English language and Hindi (a product of Sanskrit and written in Devanagri script). Tamil literature is of considerable antiquity, and is recognised as a classical language by the government of India. Classical Tamil literature, which ranges from lyric poetry to works on poetics and ethical philosophy, is remarkably different from contemporary and later literature in other Indian languages, and represents the oldest body of secular literature in South-east Asia.

Religion

Tamil religious texts

The ancient Tamil grammatical work of the Tolkappiyam and the Sangam works of the Ten Idylls (Pattuppāṭṭu) and the Eight Anthologies (Eṭṭuttokai) shed light on early religion of ancient Dravidian people. Thirumal is indicated to be the deity associated with the mullai tiṇai (pastoral landscape) in the Tolkappiyam. He is regarded to be the only deity who enjoyed the status of Paramporul (achieving oneness with Paramatma) during the Sangam age. He is also known as Māyavan, Māmiyon, Netiyōn, and Māl in Sangam literature. A reference to "Mukkol Pakavars" in Sangam literature indicates that only Vaishnava saints were holding Tridanda and were prominent during the period. Tirumal was glorified as "the supreme deity", whose divine lotus feet could burn all evil and grant moksha. During the post-Sangam period, his worship was further glorified by the poet-saints called the Alvars.

Murugan was glorified as, the god of war, who is ever young and resplendent, as the favoured god of the Tamils.       Sivan was also seen as the supreme God. Early iconography of Murugan and Shiva and their association with native flora and fauna goes back to Indus Valley Civilization. The Sangam landscape was classified into five categories, thinais, based on the mood, the season and the land. Tolkappiyam, mentions that each of these thinai had an associated deity such as Thirumal in Mullai-the forests, Murugan in kurinji -the Hills and Venthan in Marutham-the plains,Kotravai in Palai-the desert and Wanji-ko/kadalon in the Neithal-the coasts and the seas. Other gods mentioned were Mayyon who were all assimilated into Hinduism over time.

The Ramavataram or Kamba Ramayanam of Kamban is an epic of about 11,000 stanzas. The Rama-avataram or Rama-kathai as it was originally called was accepted into the holy precincts in the presence of Vaishnava Acharya Naathamuni.Kamba Ramayana is not a verbal translation of the Sanskrit epic by Valmiki, but a retelling of the story of Rama.

The Ramavataram or Kamba Ramayanam of Kamban is an epic of about 11,000 stanzas. The Rama-avataram or Rama-kathai as it was originally called was accepted into the holy precincts in the presence of Vaishnava Acharya Naathamuni.

Demographics
About 88% of the population of Tamil Nadu are Hindus. Christians and Muslims account for 6% and 5.5% respectively. The majority of Muslims in Tamil Nadu speak Tamil, with less than 15% of them reporting Urdu as their mother tongue. Tamil Jains number only a few thousand now. Atheist, rationalist, and humanist philosophies are also adhered by sizeable minorities, as a result of Tamil cultural revivalism in the 20th century, and its antipathy to what it saw as Brahminical Hinduism.

Tamil Jains constitute around 0.13% of the population of Tamil Nadu. Many of the rich Tamil literature works were written by Jains. According to George L. Hart, the legend of the Tamil Sangams or "literary assemblies" was based on the Jain sangham at Madurai.

Deities and veneration
The most popular deity is Murugan, he is known as the patron god of the Tamils and is also called "Tamil Kadavul" (Tamil God). In Tamil tradition, Murugan is the youngest son and Ganesha/Pillayar is the eldest son of Shiva/Sivan, and it is different from the North Indian tradition, which represents Murugan as the eldest son. The goddess Parvati is often depicted as a goddess with a green skin complexion in Tamil Hindu tradition. The worship of Amman, also called Mariamman, is thought to have been derived from an ancient mother goddess, and is also very common. Kan̲n̲agi, the heroine of the Cilappatikār̲am, is worshipped as Pattin̲i by many Tamils, particularly in Sri Lanka. There are also many followers of Ayyavazhi in Tamil Nadu, mainly in the southern districts. In addition, there are many temples and devotees of Vishnu, Siva, Ganapathi, and the other Hindu deities.
Muslims across Tamil Nadu follow Hanafi and Shafi'i schools. Erwadi in Ramanathapuram district and Nagore in Nagapattinam district are the major pilgrimage centres for Muslims in Tamil Nadu.

In rural Tamil Nadu, many local deities, called aiyyan̲ārs, are thought to be the spirits of local heroes who protect the village from harm. Their worship often centres around nadukkal, stones erected in memory of heroes who died in battle. This form of worship is mentioned frequently in classical literature and appears to be the surviving remnants of an ancient Tamil tradition.

The Saivist sect of Hinduism is significantly represented amongst Tamils, more so among Sri Lankan Tamils, although most of the Saivist places of religious significance are in northern India. The Alvars and Nayanars, who were predominantly Tamils, played a key role in the renaissance of Bhakti tradition in India. In the 10th century, the philosopher Ramanuja, who propagated the theory of Visishtadvaitam, brought many changes to worshipping practices, creating new regulations on temple worship, and accepted lower-caste Hindus as his prime disciples.

Festivals
The most important Tamil festivals are Pongal, a harvest festival that occurs in mid-January, and Puthandu, the Tamil New Year, which occurs on 14 April. Both are celebrated by almost all Tamils, regardless of religion. The Hindu festival Deepavali is celebrated with fanfare; other local Hindu festivals include Thaipusam, Panguni Uttiram, and Adiperukku. While Adiperukku is celebrated with more pomp in the Cauvery region than in others, the Ayyavazhi Festival, Ayya Vaikunda Avataram, is predominantly celebrated in the southern districts of Kanyakumari District, Tirunelveli, and Thoothukudi.

Tamil traditions
Various martial arts including Adimurai, Kuttu Varisai, Varma Kalai, Silambam, Adithada, Malyutham and Kalarippayattu, are practised in Tamil Nadu and Kerala. The warm-up phase includes yoga, meditation and breathing exercises. Silambam originated in ancient Tamilakam and was patronized by the Pandyans, Cholas and Cheras, who ruled over this region. Silapathigaram, a Tamil literature from the 2nd century CE, refers to the sale of Silamabam instructions, weapons and equipment to foreign traders. Since the early Sangam age, there was a warlike culture in South India. War was regarded as an honourable sacrifice and fallen heroes and kings were worshipped in the form of a Hero stone. Each warrior was trained in martial arts, and horse riding and specialized in two of the weapons of that period Vel (spear) Val (sword) and Vil (bow). Heroic martyrdom was glorified in ancient Tamil literature. The Tamil kings and warriors followed an honour code similar to that of Japanese Samurais and committed suicide to save their honor. The forms of martial suicide were known as Avipalli, Thannai, Verttal, Marakkanchi, Vatakkiruttal and Punkilithu Mudiyum Maram. Avipalli was mentioned in all the works except Veera Soliyam. It was a self-sacrifice of a warrior to the goddess of war for the victory of his commander. The Tamil rebels in Sri Lanka reflected some elements of Tamil martial traditions which included worship of fallen heroes (Maaveerar Naal) and practice of martial suicide. They carried a Suicide pill around their neck to escape the captivity and torture. A remarkable feature besides to their willingness to sacrifice is, that they were well-organized and disciplined. It was forbidden for the rebels to consume tobaccos, alcohols, drugs and to have sexual relationships.

The Wootz steel originated in South India and Sri Lanka.  There are several ancient Tamil, Greek, Chinese and Roman literary references to high-carbon Indian steel since the time of Alexander's India campaign. The crucible steel production process started in the sixth century BCE, at production sites of Kodumanal in Tamil Nadu, Golconda in Andhra Pradesh, Karnataka and Sri Lanka and exported globally; the Tamils of the Chera Dynasty producing what was termed the finest steel in the world, i.e. Seric Iron to the Romans, Egyptians, Chinese and Arabs by 500 BCE. The steel was exported as cakes of steely iron that came to be known as "Wootz."

The Tamilakam method was to heat black magnetite ore in the presence of carbon in a sealed clay crucible inside a charcoal furnace. An alternative was to smelt the ore first to give wrought iron, then heated and hammer to be rid of slag. The carbon source was bamboo and leaves from plants such as Avārai. The Chinese and locals in Sri Lanka adopted the production methods of creating Wootz steel from the Chera Tamils by the 5th century BCE. In Sri Lanka, this early steel-making method employed a unique wind furnace, driven by the monsoon winds, capable of producing high-carbon steel and production sites from antiquity have emerged, in places such as Anuradhapura, Tissamaharama and Samanalawewa, as well as imported artefacts of ancient iron and steel from Kodumanal. A 200 BCE Tamil trade guild in Tissamaharama, in the South East of Sri Lanka, brought with them some of the oldest iron and steel artefacts and production processes to the island from the classical period. The Arabs introduced the South Indian/Sri Lankan wootz steel to Damascus, where an industry developed for making weapons of this steel. The 12th-century Arab traveller Edrisi mentioned the "Hinduwani" or Indian steel as the best in the world. Another sign of its reputation is seen in a Persian phraseto give an "Indian answer", meaning "a cut with an Indian sword." Wootz steel was widely exported and traded throughout ancient Europe and the Arab world, and became particularly famous in the Middle East.

Traditional Weapons

Tamil martial arts also include various types of weapons.
 Valari (throwing iron sickle)
 Maduvu (deer horns)
 Surul Vaal (curling blade)
 Vaal (sword) + Ketayam (shield)
 Itti or Vel (spear)
 Savuku (whip)
 Kattari (fist blade)
 Veecharuval (battle Machete)
 Silambam (long bamboo staff)
 Kuttu Katai (spiked knuckleduster)
 Katti (dagger/knife)
 Vil (bow)
 Tantayutam (mace)
 Soolam (trident)
 Theekutchi (flaming baton)
 Yeratthai Mulangkol (dual stick)
 Yeretthai Vaal (dual sword)

Visual art and architecture

Most traditional arts are religious in some form and usually, centres on Hinduism, although the religious element is often only a means to represent universal—and, occasionally, humanist—themes.

The most important form of Tamil painting is Tanjore painting, which originated in Thanjavur in the 9th century. The painting's base is made of cloth and coated with zinc oxide, over which the image is painted using dyes; it is then decorated with semi-precious stones, as well as silver or gold thread. A style which is related in origin, but which exhibits significant differences in execution, is used for painting murals on temple walls; the most notable example are the murals on the Ranganathaswamy Temple, Srirangam and the Brihadeeswarar temple of Tanjore.

Tamil sculpture ranges from elegant stone sculptures in temples, to bronze icons with exquisite details. The medieval Chola bronzes are considered to be one of India's greatest contributions to the world art., Unlike most Western art, the material in Tamil sculpture does not influence the form taken by the sculpture; instead, the artist imposes his/her vision of the form on the material. As a result, one often sees in stone sculptures flowing forms that are usually reserved for metal.

Music

Tamil country has its own music form called Tamil Pannisai, from which current Carnatic music evolved. Has its own music troops like Urumi melam, Pandi melam (present day's chenda melam), Mangala Vathiyam, and Kailaya vathiyam etc.,. Ancient Tamil works, such as the Silappatikaram, describe a system of music, and a 7th-century Pallava inscription at Kudimiyamalai contains one of the earliest surviving examples of Indian music in notation. Contemporary dance forms such as Bharatanatyam have recent origins but are based older temple dance forms known as Sadirattam as practised by courtesans and a class of women known as Devadasis

Performing arts

Famous Tamil dance styles are

Contemporary dance forms such as Bharatanatyam have recent origins but are based on older temple dance forms known as Catir Kacceri as practised by courtesans and a class of women known as Devadasis
One of the Tamil folk dances is karakattam. In its religious form, the dance is performed in front of an image of the goddess Mariamma. The kuravanci is a type of dance-drama, performed by four to eight women. The drama is opened by a woman playing the part of a female soothsayer of the kurava tribe(people of hills and mountains), who tells the story of a lady pining for her lover. The therukoothu, literally meaning "street play", is a form of village theatre or folk opera. It is traditionally performed in village squares, with no sets and very simple props. The performances involve songs and dances, and the stories can be either religious or secular. The performances are not formal, and performers often interact with the audience, mocking them, or involving them in the dialogue. Therukkūthu has, in recent times, been very successfully adapted to convey social messages, such as abstinence and anti-caste criticism, as well as information about legal rights, and has spread to other parts of India. Tamil Nadu also has a well-developed stage theatre tradition, which has been influenced by western theatre. A number of theatrical companies exist, with repertoires including absurdist, realist, and humorous plays.

Film and theatre arts

The theatrical culture flourished in Tamil culture during the classical age. Tamil theatre has a long and varied history whose origins can be traced back almost two millennia to dance-theatre forms like Kotukotti and Pandarangam, which are mentioned in an ancient anthology of poems entitled the Kalingathu Parani.

The predominant theatre form of the region is Kattaikkuttu, where performers (historically men) sing, act, dance and are accompanied by musicians on traditional instruments. The majority of performances draw from stories in the Mahabharata, while a few plays take their inspiration from Purana stories.

The modern Tamil film industry originated during the 20th century. The Tamil film industry has its headquarters in Chennai and is known under the name Kollywood, it is the second largest film industry in India after Bollywood. Films from Kollywood entertain audiences not only in India but also overseas Tamil diaspora. Tamil films from Chennai have been distributed to various overseas cinemas in Singapore, Sri Lanka, South Africa, Malaysia, Japan, Oceania, the Middle East, Western Europe, and North America. Inspired by Kollywood originated outside India Independent Tamil film production in Sri Lanka, Singapore, Canada, and western Europe. Several Tamil actresses such as Anuisa Ranjan Vyjayanthimala, Hema Malini, Rekha Ganesan, Sridevi, Meenakshi Sheshadri, and Vidya Balan have acted in Bollywood and dominated the cinema over the years. Historical chief ministers of Tamil Nadu, including M. G. Ramachandran, M. Karunanidhi and J. Jayalalithaa, were previously successful personalities in the Tamil film industry.

Jallikattu

In Ancient times, two bullfighting and bull-racing sports were conducted. 1.Manjuvirattu and 2. Yeruthazhuval.  These sports were organised to keep the people's temperament always fit and ready for war at any time. Each has its own techniques and rules. These sports acted as one of the criteria to marry girls of warrior families. There were traditions where the winner would be chosen as a bridegroom for their daughter or sister.

Gandhirajan, a post-graduate in Art History from Madurai-Kamaraj University, said the ancient Tamil tradition was "manju virattu" (chasing bulls) or "eruthu kattuthal" (lassoing bulls) and it was never "jallikattu," that is baiting a bull or controlling it as the custom obtained today. In ancient Tamil country, during the harvest festival, decorated bulls would be let loose on the "peru vazhi" (highway) and the village youth would take pride in chasing them and outrunning them. Women, elders and children would watch the fun from the sidelines of the "peru vazhi" or streets. Nobody was injured in this. Or the village youth would take delight in lassoing the sprinting bulls with "vadam" (rope). It was about 500 years ago, after the advent of the Nayak rule in Tamil Nadu with its Telugu rulers and chieftains, that this harmless bull-chasing sport metamorphosed into "jallikattu," according to Gandhirajan.

The ancient Tamil art of unarmed bullfighting, popular amongst warriors in the classical period, has also survived in parts of Tamil Nadu, notably Alanganallur near Madurai, where it is known as Jallikattu and is held once a year around the time of the Pongal festival.

See also
 Tamil
 Tamil people

Notes

References

Sources

External links
 Tamil Culture

Tamil


Harassment covers a wide range of behaviors of offensive nature. It is commonly understood as behavior that demeans, humiliates, and intimidates a person, and it is characteristically identified by its unlikelihood in terms of social and moral reasonableness. In the legal sense, these are behaviors that appear to be disturbing, upsetting or threatening. Traditional forms evolve from discriminatory grounds, and have an effect of nullifying a person's rights or impairing a person from benefiting from their rights. When these behaviors become repetitive, it is defined as bullying. The continuity or repetitiveness and the aspect of distressing, alarming or threatening may distinguish it from insult.

Etymology

Attested in English from 1753, harassment derives from the English verb harass plus the suffix -ment. The verb harass, in turn, is a loan word from the French, which was already attested in 1572 meaning torment, annoyance, bother, trouble and later as of 1609 was also referred to the condition of being exhausted, overtired. Of the French verb harasser itself there are the first records in a Latin to French translation of 1527 of Thucydides' History of the war that was between the Peloponnesians and the Athenians both in the countries of the Greeks and the Romans and the neighboring places wherein the translator writes harasser allegedly meaning harceler (to exhaust the enemy by repeated raids); and in the military chant Chanson du franc archer of 1562, where the term is referred to a gaunt jument (de poil fauveau, tant maigre et harassée: of fawn horsehair, so meagre and …) where it is supposed that the verb is used meaning overtired.

A hypothesis about the origin of the verb harasser is harace/harache, which was used in the 14th century in expressions like courre à la harache (to pursue) and prendre aucun par la harache (to take somebody under constraint). The Französisches Etymologisches Wörterbuch, a German etymological dictionary of the French language (1922–2002) compares phonetically and syntactically both harace and harache to the interjection hare and haro by alleging a pejorative and augmentative form. The latter was an exclamation indicating distress and emergency (recorded since 1180) but is also reported later in 1529 in the expression crier haro sur (to arise indignation over somebody). hares use is already reported in 1204 as an order to finish public activities as fairs or markets and later (1377) still as command but referred to dogs. This dictionary suggests a relation of haro/hare with the old lower Franconian *hara (here) (as by bringing a dog to heel).

While the pejorative of an exclamation and in particular of such an exclamation is theoretically possible for the first word (harace) and maybe phonetically plausible for harache, a semantic, syntactic and phonetic similarity of the verb harasser as used in the first popular attestation (the chant mentioned above) with the word haras should be kept in mind: Already in 1160 haras indicated a group of horses constrained together for the purpose of reproduction and in 1280 it also indicated the enclosure facility itself, where those horses are constrained. The origin itself of harass is thought to be the old Scandinavian hârr with the Romanic suffix –as, which meant grey or dimmish horsehair. Controversial is the etymological relation to the Arabic word for horse whose roman transliteration is faras.

Although the French origin of the word 'harassment' is beyond all question in the Oxford English Dictionary and those dictionaries basing on it, a supposed Old French verb harer should be the origin of the French verb harasser, despite the fact that this verb cannot be found in French etymologic dictionaries like that of the Centre national de resources textuelles et lexicales or the Trésor de la langue française informatisé (see also their corresponding websites as indicated in the interlinks); since the entry further alleges a derivation from hare, like in the mentioned German etymological dictionary of the French language a possible misprint of harer = har/ass/er = harasser is plausible or cannot be excluded. In those dictionaries the relationship with harassment were an interpretation of the interjection hare as to urge a dog to attack, despite the fact that it should indicate a shout to come and not to go (hare = hara = here; cf. above). The American Heritage Dictionary prudently indicates this origin only as possible.

Types

Electronic

Electronic harassment is the unproven belief of the use of electromagnetic waves to harass a victim. Psychologists have identified evidence of auditory hallucinations, delusional disorders, or other mental disorders in online communities supporting those who claim to be targeted.

Landlord

Landlord harassment is the willing creation, by a landlord or his agents, of conditions that are uncomfortable for one or more tenants in order to induce willing abandonment of a rental contract. Such a strategy is often sought because it avoids costly legal expenses and potential problems with eviction. This kind of activity is common in regions where rent control laws exist, but which do not allow the direct extension of rent-controlled prices from one tenancy to the subsequent tenancy, thus allowing landlords to set higher prices. Landlord harassment carries specific legal penalties in some jurisdictions, but enforcement can be very difficult or even impossible in many circumstances. However, when a crime is committed in the process and motives similar to those described above are subsequently proven in court, then those motives may be considered an aggravating factor in many jurisdictions, thus subjecting the offender(s) to a stiffer sentence.

Online

Harassment directs multiple repeating obscenities and derogatory comments at specific individuals focusing, for example, on the targets' race, religion, gender, nationality, disability, or sexual orientation. This often occurs in chat rooms, through newsgroups, and by sending hate e-mail to interested parties. This may also include stealing photos of the victim and their families, doctoring these photos in offensive ways, and then posting them on social media with the aim of causing emotional distress (see cyberbullying, cyberstalking, hate crime, online predator, Online Gender-Based Violence, and stalking).

Police

Unfair treatment conducted by law officials, including but not limited to excessive force, profiling, threats, coercion, and racial, ethnic, religious, gender/sexual, age, or other forms of discrimination.

Power

Power harassment is harassment or unwelcome attention of a political nature, often occurring in the environment of a workplace including hospitals, schools and universities. It includes a range of behavior from mild irritation and annoyances to serious abuses which can even involve forced activity beyond the boundaries of the job description. Power harassment is considered a form of illegal discrimination and is a form of political and psychological abuse, and bullying.

Psychological
This is humiliating, intimidating or abusive behavior which is often difficult to detect, leaving no evidence other than victim reports or complaints. This characteristically lowers a person's self-esteem or causes one to have overwhelming torment. This can take the form of verbal comments, engineered episodes of intimidation, aggressive actions or repeated gestures. Falling into this category is workplace harassment by individuals or groups mobbing.

Community-based psychological harassment, meanwhile, is stalking by a group against an individual using repeated distractions that the individual is sensitized to. Media reports of large numbers of coordinated groups stalking individual stalking victims, including a press interview given by an active duty police lieutenant, have described this community-based harassment as gang stalking.

Racial

The targeting of an individual because of their race or ethnicity. The harassment may include words, deeds, and actions that are specifically designed to make the target feel degraded due to their race or ethnicity.

Religious

Verbal, psychological or physical harassment is used against targets because they choose to practice a specific religion. Religious harassment can also include forced and involuntary conversions.

Sexual

Sexual harassment is an offensive or humiliating behavior that is related to a person's sex. It can be a subtle or overt sexual nature of a person (sexual annoyance, e.g. flirting, expression of sexuality, etc.) that results in wrong communication or miscommunication, implied sexual conditions of a job (sexual coercion, etc.). It includes unwanted and unwelcome words, facial expressions, sexual attention, deeds, actions, symbols, or behaviors of a sexual nature that make the target feel uncomfortable. This can involve visual or suggestive looks or comments, staring at a person's body, or the showing of inappropriate photos. It can happen anywhere, but is most common in the workplace, schools, and the military. Even if certain civility codes were relevant in the past, the changing cultural norms calls for policies to avoid intentional fallacies between sexes and among same sexes. Women are substantially more likely to be affected than men. The main focus of groups working against sexual harassment has been the protection of women, but in recent years awareness has grown of the need to protect LGBTQ (for right of gender expression), transgender women and men.

Workplace

Workplace harassment is the offensive, belittling or threatening behavior directed at an individual worker or a group of workers. Workplace harassment can be verbal, physical, sexual, racial, or bullying.

Recently, matters of workplace harassment have gained interest among practitioners and researchers as it is becoming one of the most sensitive areas of effective workplace management. In some East Asian countries, it has attracted substantial attention from researchers and governments since the 1980s, because aggressive behaviors have become a significant source of work stress, as reported by employees. Under occupational health and safety laws around the world, workplace harassment and workplace bullying are identified as being core psychosocial hazards.

Laws

United States

Harassment, under the laws of the United States, is defined as any repeated or continuing uninvited contact that serves no useful purpose beyond creating alarm, annoyance, or emotional distress. In 1964, the United States Congress passed Title VII of the Civil Rights Act which prohibited discrimination at work on the basis of race, color, religion, national origin and sex. This later became the legal basis for early harassment law. The practice of developing workplace guidelines prohibiting harassment was pioneered in 1969, when the U.S. Department of Defense drafted a Human Goals Charter, establishing a policy of equal respect for both sexes. In Meritor Savings Bank v. Vinson, : the U.S. Supreme Court recognized harassment suits against employers for promoting a sexually hostile work environment. In 2006, President George W. Bush signed a law which prohibited the transmission of annoying messages over the Internet (aka spamming) without disclosing the sender's true identity. An important standard in U.S. federal harassment law is that to be unlawful, the offending behavior either must be "severe or pervasive enough to create a work environment that a reasonable person would consider intimidating, hostile, or abusive," or that enduring the offensive conduct becomes a condition of continued employment; e.g. if the employee is fired or threatened with firing upon reporting the conduct.

New Jersey's Law Against Discrimination ("LAD")
The LAD prohibits employers from discriminating in any job-related action, including recruitment, interviewing, hiring, promotions, discharge, compensation and the terms, conditions and privileges of employment on the basis of any of the law's specified protected categories. These protected categories are race, creed, color, national origin, nationality, ancestry, age, sex (including pregnancy and sexual harassment), marital status, domestic partnership status, affectional or sexual orientation, atypical hereditary cellular or blood trait, genetic information, liability for military service, or mental or physical disability, including HIV/AIDS and related illnesses. The LAD prohibits intentional discrimination based on any of these characteristics. Intentional discrimination may take the form of differential treatment or statements and conduct that reflect discriminatory animus or bias.

Canada
In 1984, the Canadian Human Rights Act prohibited sexual harassment in workplaces under federal jurisdiction.

United Kingdom

In the UK, there are a number of laws protecting people from harassment, including the Protection from Harassment Act 1997 and the Criminal Justice and Public Order Act 1994.

See also

References

External links

1750s neologisms
Abuse


The Land of Punt (Egyptian:  pwnt; alternate Egyptological readings Pwene(t) /pu:nt/) was an ancient kingdom known from Ancient Egyptian trade records. It produced and exported gold, aromatic resins, blackwood, ebony, ivory and wild animals. Recent evidence locates it in northwestern Eritrea. It is possible that it corresponds to Opone in Somalia, as later known by the ancient Greeks, while some biblical scholars have identified it with the biblical land of Put or Havilah.

At times Punt is referred to as Ta netjer (tꜣ nṯr), . The exact location of Punt is debated by historians. Various locations have been offered, southeast of Egypt, a Red Sea coastal region:  Somaliland, Somalia, Djibouti, northeast Ethiopia, Eritrea, and north-east Sudan. It is also possible that it covered both the Horn of Africa and Southern Arabia. Puntland, the Somali administrative region at the end of the Horn of Africa is named in reference to it.

Egyptian expeditions to Punt

The earliest recorded ancient Egyptian expedition to Punt was organized by Pharaoh Sahure of the Fifth Dynasty (25th century BC), returning with cargoes of antyue and Puntites. However, gold from Punt is recorded as having been in Egypt as early as the time of Pharaoh Khufu of the Fourth Dynasty.

Subsequently, there were more expeditions to Punt in the Sixth, Eleventh, Twelfth and Eighteenth dynasties of Egypt. In the Twelfth Dynasty, trade with Punt was celebrated in popular literature in the Tale of the Shipwrecked Sailor.

In the reign of Mentuhotep III (11th dynasty, ca. 2000 BC), an officer named Hannu organized one or more voyages to Punt, but it is uncertain whether he personally traveled on these expeditions. Trading missions of the 12th dynasty pharaohs Senusret I, Amenemhat II and Amenemhat IV had also successfully navigated their way to and from the mysterious land of Punt.

In the Eighteenth Dynasty of Egypt, Hatshepsut built a Red Sea fleet to facilitate trade between the head of the Gulf of Aqaba and points south as far as Punt to bring mortuary goods to Karnak in exchange for Nubian gold. Hatshepsut personally made the most famous ancient Egyptian expedition that sailed to Punt. Her artists revealing much about the royals, inhabitants, habitation and variety of trees on the island, revealing it as the "Land of the Gods, a region far to the east in the direction of the sunrise, blessed with products for religious purposes", where traders returned with gold, ivory, ebony, incense, aromatic resins, animal skins, live animals, eye-makeup cosmetics, fragrant woods, and cinnamon. During the reign of Queen Hatshepsut in the 15th century BC, ships regularly crossed the Red Sea in order to obtain bitumen, copper, carved amulets, naptha and other goods transported overland and down the Dead Sea to Elat at the head of the gulf of Aqaba where they were joined with frankincense and myrrh coming north both by sea and overland along trade routes through the mountains running north along the east coast of the Red Sea.

A report of that five-ship voyage survives on reliefs in Hatshepsut's mortuary temple at Deir el-Bahri. Throughout the temple texts, Hatshepsut "maintains the fiction that her envoy" Chancellor Nehsi, who is mentioned as the head of the expedition, had travelled to Punt "in order to extract tribute from the natives" who admit their allegiance to the Egyptian pharaoh. In reality, Nehsi's expedition was a simple trading mission to a land, Punt, which was by this time a well-established trading post. Moreover, Nehsi's visit to Punt was not inordinately brave since he was "accompanied by at least five shiploads of [Egyptian] marines" and greeted warmly by the chief of Punt and his immediate family. The Puntites "traded not only in their own produce of incense, ebony and short-horned cattle, but [also] in goods from other African states including gold, ivory and animal skins." According to the temple reliefs, the Land of Punt was ruled at that time by King Parahu and Queen Ati. This well illustrated expedition of Hatshepsut occurred in Year 9 of the female pharaoh's reign with the blessing of the god Amun:

While the Egyptians "were not particularly well versed in the hazards of sea travel, and the long voyage to Punt must have seemed something akin to a journey to the moon for present-day explorers... the rewards of [obtaining frankincense, ebony and myrrh] clearly outweighed the risks." An extensive account of the expedition, based on the tableaux, was provided by Amelia Edwards in 1891.

According to Stuart Tyson Smith, Egyptologist and professor of anthropology at University of California, Santa Barbara, "The scene of an expedition to Punt from Queen Hatshepsuis mortuary complex at Deir el-Bahri shows Puntites with red skin and facial features similar to Egyptians, long or bobbed hair, goatee beards, and kilts".

Hatshepsut's 18th dynasty successors, such as Thutmose III and Amenhotep III, also continued the Egyptian tradition of trading with Punt. The trade with Punt continued into the start of the 20th dynasty before terminating prior to the end of Egypt's New Kingdom. Papyrus Harris I, a contemporary Egyptian document that details events that occurred in the reign of the early 20th dynasty king Ramesses III, includes an explicit description of an Egyptian expedition's return from Punt:

After the end of the New Kingdom period, Punt became "an unreal and fabulous land of myths and legends." However, Egyptians continued to compose love songs about Punt, "When I hold my love close, and her arms steal around me, I'm like a man translated to Punt, or like someone out in the reedflats, when the world suddenly bursts into flower."

Ta netjer
At times, the ancient Egyptians called Punt Ta netjer (tꜣ nṯr), meaning "God's Land". This referred to the fact that it was among the regions of the Sun God, that is, the regions located in the direction of the sunrise, to the East of Egypt. These eastern regions' resources included products used in temples, notably incense. Older literature maintained that the label "God's Land", when interpreted as "Holy Land" or "Land of the gods/ancestors", meant that the ancient Egyptians viewed the Land of Punt as their ancestral homeland. W. M. Flinders Petrie believed that the Dynastic Race came from or through Punt and that "Pan, or Punt, was a district at the south end of the Red Sea, which probably embraced both the African and Arabian shores." Moreover, E. A. Wallis Budge stated that "Egyptian tradition of the Dynastic Period held that the aboriginal home of the Egyptians was Punt...". James Breasted in 1906 argued that the term Ta netjer was not only applied to Punt, located southeast of Egypt, but also to regions of Asia east and northeast of Egypt, such as Lebanon, which was the source of wood for temples.

On the murals of the Hatshepsut temple at Deir el-Bahri, the King and Queen of Punt are depicted along with their retinue. Due to her unusual appearance, the Queen was sometimes hypothesized to have had advanced steatopygia or elephantiasis.

Proposed locations

Horn of Africa

The majority opinion places Punt in the Horn of Africa, based on the fact that the products of Punt (as depicted in the Hatshepsut illustrations) were abundantly found in the Horn of Africa but were less common or sometimes absent in Arabia. These products included gold and aromatic resins such as myrrh, frankincense, and ebony; the wild animals depicted in Punt included giraffes, baboons, hippopotami, and leopards. Richard Pankhurst states: "[Punt] has been identified with territory on both the Arabian and the Horn of Africa coasts. Consideration of the articles that the Egyptians obtained from Punt, notably gold and ivory, suggests, however, that these were primarily of African origin. ... This leads us to suppose that the term Punt probably applied more to African than Arabian territory."

In 2003, Ian Shaw wrote that "There is still some debate regarding the precise location of Punt, which was once identified with the region of modern Somalia. A strong argument has now been made for its location in either southern Sudan or the Eritrean region of Ethiopia, where the indigenous plants and animals equate most closely with those depicted in the Egyptian reliefs and paintings".

According to Simon Najovits, the area comprising Somalia, Djibouti, the Red Sea coast of Eritrea and Sudan in the Horn of Africa is considered the most likely location.

In 2010, researchers from the University of California, Santa Cruz analyzed hair from two mummified baboons using oxygen isotope analysis and were able to work out where they originated. The researchers compared the oxygen isotope samples in the ancient baboons to those found in their modern day brethren. The isotope samples in baboons in Somalia and Yemen did not match, but those in Eritrea and eastern Ethiopia did match. The research team concluded that Punt was most likely a circumscribed region that included eastern Ethiopia and all of Eritrea.

In June 2018, Polish archaeologists who have been conducting research in The Temple of Hatshepsut since 1961 discovered the only depiction of a secretary bird (Sagittarius serpentarius) known from ancient Egypt in the Bas-reliefs from the Portico of Punt that depicted the great Pharaonic expedition to the Land of Punt. The secretary bird lives only in the African open grasslands and savannah, it is listed among the birds found in Sudan, Ethiopia, Eritrea, Djibouti, and Somaliland, the bird is not found in Arabia.

In December 2020, primatologists from Dartmouth College examined tissues from mummified baboons recovered from New Kingdom and Ptolemaic sites in Egypt that were believed to have come from Punt. The study revealed that the mummified baboons were all born outside of Egypt and were hamadryas baboons. The hamadryas baboon is a species of baboon native to the Horn of Africa and the southwestern tip of the Arabian Peninsula. The strontium ration in the tooth enamel confirmed that the baboons were born in an area stretching across present day Eritrea, Ethiopia and north western Somalia.

It has been suggested that Punt might be located in eastern Sudan and western Eritrea where the Gash Group (about 3000 to 1800 BC) and later the Jebel Mokram Group flourished. Especially at Gash Group sites, many Egyptian pottery vessels and Egyptian faience beads were found, indicating close contacts with Egypt. Found Red Sea shells demonstrate contact with the Red Sea coast.

Arabian peninsula
Dimitri Meeks disagrees with the Horn of Africa hypothesis and points to ancient inscriptions that locate Punt in the western coast of the Arabian Peninsula, from the Gulf of Aqaba to Yemen, he has written that "Texts locating Punt beyond doubt to the south are in the minority, but they are the only ones cited in the current consensus about the location of the country. Punt, we are told by the Egyptians, is situated – in relation to the Nile Valley – both to the north, in contact with the countries of the Near East of the Mediterranean area, and also to the east or south-east, while its furthest borders are far away to the south. Only the Arabian Peninsula satisfies all these indications."

Others
Some scholars have argued that Punt is the early Pandyan island of Tamraparni, present day Sri Lanka. An artifact datable to the Fifth Dynasty was originally stated to be made from Diospyros ebenum wood, a tree which is originally of Southern India and Sri Lanka. However, such identification is now considered unconfirmed because of the unlikelihood of such an early contact between Egypt and the Indian subcontinent, together with the difficulty of correctly identifying a plant specimen dead for thousands of years.

Punt as depicted by Ancient Egypt

See also

 Aethiopia, a classical geographical term which was applied to parts of Sub-Saharan Africa which included Sudan and Ethiopia
 Ophir, an unidentified place mentioned in the Hebrew Bible as a source of riches for Solomon's Temple
 Tarshish, another unidentified place mentioned in the Bible

Notes

References
 .
 .

 Fattovich, Rodolfo. 1991. "The Problem of Punt in the Light of the Recent Field Work in the Eastern Sudan". In Akten des vierten internationalen Ägyptologen Kongresses, München 1985, edited by Sylvia Schoske. Vol. 4 of 4 vols. Hamburg: Helmut Buske Verlag. 257–272.
 ———. 1993. "Punt: The Archaeological Perspective". In Sesto congresso internazionale de egittologia: Atti, edited by Gian Maria Zaccone and Tomaso Ricardi di Netro. Vol. 2 of 2 vols. Torino: Italgas. 399–405.
 Herzog, Rolf. 1968. Punt. Abhandlungen des Deutsches Archäologischen Instituts Kairo, Ägyptische Reihe 6. Glückstadt: Verlag J. J. Augustin.

 .
 .
 .
 O'Connor, David (1994), Ancient Nubia: Egypt's Rival in Africa, University of Pennsylvania Press, pp. 41–44.
 Wicker, F. D. P. (July, 1998), "The Road to Punt", The Geographical Journal. Vol. 164, no. 2. 155–167

Further reading

Older literature
 Johannes Dümichen: Die Flotte einer ägyptischen Königin, Leipzig, 1868.

 Wilhelm Max Müller: Asien und Europa nach altägyptischen Denkmälern, Leipzig, 1893.
 Adolf Erman: Life in Ancient Egypt, London, 1894.
 Édouard Naville: "Deir-el-Bahri" in Egypt Exploration Fund, Memoirs XII, XIII, XIV, and XIX, London, 1894 et seq.
 James Henry Breasted: A History of the Ancient Egyptians, New York, 1908.

External links
  with quotes from Breasted (1906) and Petrie (1939)
 Queen Hatasu, and Her Expedition to the Land of Punt by Amelia Ann Blanford Edwards (1891)

  at Deir el-Bahri
  discussion by Dr. Karl H. Leser
 Queen of Punt syndrome

News reports on Wadi Gawasis excavations
 Archaeologists discover ancient ships in Egypt (Boston University Bridge, 18 March 2005). Excavations at Wadi Gawasis, possibly the ancient Egyptian port Saaw.
 Remains of ancient Egyptian seafaring ships discovered (New Scientist, 23 March 2005).

 4,000-year-old shipyard unearthed in Egypt (MSNBC, 6 March 2006).

Geography of ancient Egypt
Ancient Somalia
Countries in ancient Africa
History of the Red Sea
Foreign contacts of ancient Egypt
Historical regions
South Arabia
Former kingdoms
Former monarchies of Africa


Urartu (; Assyrian:
, Babylonian: Urashtu,  Ararat) was an Iron Age kingdom centered around Lake Van in the Armenian Highlands. It extended from the eastern bank of the upper Euphrates River to the western shores of Lake Urmia and from the mountains of northern Iraq to the Lesser Caucasus Mountains. The kingdom emerged in the mid-9th century BC and dominated the Armenian Highlands in the 8th and 7th centuries BC. Urartu frequently warred with Assyria and became, for a time, the most powerful state in the Near East. Weakened by constant conflict, it was eventually conquered by the Iranian Medes in the early 6th century BC. Archaeologically, it is noted for its large fortresses and sophisticated metalwork. Its kings left behind cuneiform inscriptions in the Urartian language, a member of the Hurro-Urartian language family. Since its re-discovery in the 19th century, Urartu, which is commonly believed to have been at least partially Armenian-speaking, has played a significant role in Armenian nationalism.

Names and etymology
Various names were given to the geographic region and the polity that emerged in the region.

 Urartu/Ararat: The name Urartu (; Assyrian: ; Babylonian: Urashtu;  Ararat) comes from Assyrian sources. Shalmaneser I (1263–1234 BC) recorded a campaign in which he subdued the entire territory of "Uruatri". The Shalmaneser text uses the name Urartu to refer to a geographical region, not a kingdom, and names eight "lands" contained within Urartu (which at the time of the campaign were still disunited).  The Assyrian Uruatri seems to correspond with the Azzi of contemporaneous Hittite texts. Urartu is cognate with the Biblical Ararat, Akkadian Urashtu, and Armenian Ayrarat. In addition to referring to the famous Biblical highlands, Ararat also appears as the name of a kingdom in Jeremiah 51:27, mentioned together with Minni and Ashkenaz. Mount Ararat is located approximately  north of the kingdom's former capital, though the identification of the biblical "mountains of Ararat" with the Mt. Ararat is a modern identification based on postbiblical tradition.
 Biainili/Biaini: The Urartian kings, starting during the co-reign of Ishpuini and his son, Menua, referred to their kingdom as Biainili, or "those of the land of Bia" (sometimes transliterated as Biai or Bias). Whoever or whatever "Bia" was remains unclear. It is not to be confused with the nearby land "Biane", which likely became the Armenian Basean (Greek: Phasiane).
 Kingdom of Van (): A widespread belief is that the Urartian toponym Biainili (or Biaineli), which was possibly pronounced as Vanele (or Vanili), became Van () in Old Armenian. The names "Kingdom of Van" and "Vannic Kingdom" were applied to Urartu as a result of this theory and the fact that the Urartian capital, Tushpa, was located near the city of Van and the lake of the same name.
Nairi: Boris Piotrovsky wrote that the Urartians first appear in history in the 13th century BC as a league of tribes or countries which did not yet constitute a unitary state. In the Assyrian annals the term Uruatri (Urartu) as a name for this league was superseded during a considerable period of years by the term "land of Nairi". More recent scholarship suggests that Uruatri was a district of Nairi, and perhaps corresponded to the Azzi of contemporaneous Hittite texts. Although early rulers of the Kingdom of Urartu referred to their domain as "Nairi" (instead of the later Biainili), some scholars believe that Urartu and Nairi were separate polities. The Assyrians seem to have continued to refer to Nairi as a distinct entity for decades after the establishment of Urartu until Nairi was totally absorbed by Assyria and Urartu in the 8th century BC.
Khaldini: Carl Ferdinand Friedrich Lehmann-Haupt (1910) believed that the people of Urartu called themselves Khaldini after the god Ḫaldi. This theory has been overwhelmingly rejected by modern scholars.
 Shurili: Linguists John Greppin and Igor M. Diakonoff argued that the Urartians referred to themselves as Shurele (sometimes transliterated as Shurili or Šurili, possibly pronounced as Surili), a name mentioned within the royal titles of the kings of Urartu (e.g. "the king of Šuri-lands”). The word Šuri has been variously theorized as originally referring to chariots, lances or swords (perhaps related to the Armenian word  () meaning "sword"). Others have connected Shurili to an as yet undetermined geographical region, such as Shupria (perhaps an attempt by the ruling dynasty to associate themselves with the Hurrians), Cappadocia, the Ararat plain, or the entire world.
 Armenia: In the late 6thearly 5th century BC, with the emergence of the Satrapy of Armenia in the region, Urartu (Urashtu in Babylonian) was used as a synonym for Armenia (Old Persian Armina) in the trilingual Behistun Inscription. The name Ararat was translated as Armenia in the 1st century AD in historiographical works and very early Latin translations of the Bible, as well as the Books of Kings and Isaiah in the Septuagint. Some English language translations, including the King James Version, follow the Septuagint translation of Ararat as Armenia. Shupria (Akkadian: Armani-Subartu from the 3rd millennium BC) is believed to have originally been a Hurrian or Mitanni state that was subsequently annexed into the Urartian confederation. Shupria is often mentioned in conjunction with a district in the area called Arme or Armani and the nearby districts of Urme and Inner Urumu. It is possible that the name Armenia originates in Armini, Urartian for "inhabitant of Arme" or "Armean country". The Arme tribe of Urartian texts may have been the Urumu, who in the 12th century BC attempted to invade Assyria from the north with their allies the Mushki and the Kaskians. The Urumu apparently settled in the vicinity of Sason, lending their name to the regions of Arme and the nearby Urme and Inner Urumu.

History

Origins

Assyrian inscriptions of Shalmaneser I (c. 1274 BC) first mention Uruatri as one of the states of Nairi, a loose confederation of small kingdoms and tribal states in the Armenian Highlands in the thirteenth to eleventh centuries BC which he conquered. Uruartri itself was in the region around Lake Van. The Nairi states were repeatedly subjected to further attacks and invasions by the Middle and Neo-Assyrian Empires, which lay to the south in Upper Mesopotamia ("the Jazirah") and northern Syria, especially under Tukulti-Ninurta I (c. 1240 BC), Tiglath-Pileser I (c. 1100 BC), Ashur-bel-kala (c. 1070 BC), Adad-nirari II (c. 900 BC), Tukulti-Ninurta II (c. 890 BC), and Ashurnasirpal II (883–859 BC).

Urartu reemerged in Assyrian language inscriptions in the ninth century BC as a powerful northern rival to the Neo-Assyrian Empire. The Nairi states and tribes became unified kingdom under King Arame of Urartu (c. 860–843 BC), whose capitals, first at Sugunia and then at Arzashkun, were captured by the Assyrians under the Neo-Assyrian emperor Shalmaneser III.

Urartologist Paul Zimansky speculated that the Urartians, or at least their ruling family after Arame, may have emigrated northwest into the Lake Van region from their religious capital of Musasir. According to Zimansky, the Urartian ruling class were few in number and governed over an ethnically, culturally, and linguistically diverse population. Zimansky went so far as to suggest that the kings of Urartu might have come from various ethnic backgrounds themselves.

Growth

Assyria fell into a period of temporary stagnation for decades during the first half of the 9th century BC, which had aided Urartu's growth. Within a short time it became one of the largest and most powerful states in the Near East

Sarduri I (c. 832–820 BC), the son of Lutipri, established a new dynasty and successfully resisted Assyrian attacks from the south led by Shalmaneser III, consolidated the military power of the state, and moved the capital to Tushpa (modern Van, Turkey, on the shore of Lake Van). His son, Ispuini (c. 820–800 BC) annexed the neighbouring state of Musasir, which became an important religious centre of the Urartian Kingdom, and introduced the cult of Ḫaldi.

Ispuini was also the first Urartian king to write in the Urartian language (previous kings left records written in Akkadian). He made his son Sarduri II viceroy. After conquering Musasir, Ispuini was in turn attacked by Shamshi-Adad V. His co-regent and subsequent successor, Menua (c. 800–785 BC) also enlarged the kingdom greatly and left inscriptions over a wide area. During Ispuini's and Menua's joint rule, they shifted from referring to their territory as Nairi, instead opting for Bianili.

Urartu reached the highest point of its military might under Menua's son Argishti I (c. 785–760 BC), becoming one of the most powerful kingdoms of ancient Near East. Argishti I added more territories along the Aras and Lake Sevan, and frustrated Shalmaneser IV's campaigns against him. Argishti also founded several new cities, most notably Erebuni Fortress in 782 BC. 6600 prisoners of war from Hatti and Supani were settled in the new city.

At its height, the Urartu kingdom stretched north beyond the Aras and Lake Sevan, encompassing present-day Armenia and even the southern part of present-day Georgia almost to the shores of the Black Sea; west to the sources of the Euphrates; east to present-day Tabriz, Lake Urmia, and beyond; and south to the sources of the Tigris.

Tiglath-Pileser III of Assyria defeated Sarduri II of Urartu in the first year of his reign (745 BC). There the Assyrians found horsemen and horses, tamed as colts for riding, that were unequalled in the south, where they were harnessed to Assyrian war-chariots.

Checkpoints
Kayalıdere Castle, which is located on a hill on the banks of the Murat river in Varto, is one of the most important checkpoints in the Muş region of the Kingdom of Urartu.

Decline and recuperation
In 714 BC, the Urartian kingdom suffered heavily from Cimmerian raids and the campaigns of Sargon II. The main temple at Musasir was sacked, and the Urartian king Rusa I was crushingly defeated by Sargon II at Lake Urmia. He subsequently committed suicide in shame.

Rusa's son Argishti II (714–685 BC) restored Urartu's position against the Cimmerians, however it was no longer a threat to Assyria and peace was made with the new king of Assyria Sennacherib in 705 BC. This, in turn, helped Urartu enter a long period of development and prosperity, which continued through the reign of Argishti's son Rusa II (685–645 BC).

After Rusa II, however, Urartu grew weaker under constant attacks from Cimmerian and Scythian invaders. As a result, it became dependent on Assyria, as evidenced by Rusa II's son Sarduri III (645–635 BC) referring to the Assyrian king Ashurbanipal as his "father".

Fall

According to Urartian epigraphy, Sarduri III was followed by two kings—Rusa III (also known as Rusa Erimenahi) (620–609 BC) and his son, Rusa IV (609–590 or 585 BC). There is speculation that Rusa III's father, Erimena, may have been a king as well, possibly ruling from 635 to 620 BC, but little is known about him. It is possible that Rusa III established a new dynasty and that his father, Erimena, had not been king.

Late during the 7th century BC (during or after Sarduri III's reign), Urartu was invaded by Scythians and their allies—the Medes. In 612 BC, the Median king Cyaxares the Great together with Nabopolassar of Babylon and the Scythians conquered Assyria after it had been  irreversibly weakened by civil war. The Medes then took over the Urartian capital of Van in 590 BC, effectively ending the sovereignty of Urartu. However, some historians believe that Urartu survived until the middle of the 6th century BC and was eventually destroyed by Cyrus the Great. Many Urartian ruins of the period show evidence of destruction by fire.

Appearance of Armenia

The Kingdom of Van was destroyed in 590 BC and by the late 6th century, the Satrapy of Armenia had replaced it. Little is known of what happened to the region between the fall of the Kingdom of Van and the appearance of the Satrapy of Armenia. According to historian Touraj Daryaee, during the Armenian rebellion against the Persian king Darius I in 521 BC, some of the personal and topographic names attested in connection with Armenia or Armenians were of Urartian origin, suggesting that Urartian elements persisted within Armenia after its fall. In the Behistun Inscription (c. 522 BC) refer to Armenia and Armenians as synonyms of Urartu and Urartians. The toponym Urartu did not disappear, however, as the name of the province of Ayrarat in the center of the Kingdom of Armenia is believed to be its continuum.As the Armenian identity developed in the region, the memory of Urartu faded and disappeared. Parts of its history passed down as popular stories and were preserved in Armenia, as written by Movses Khorenatsi in the form of garbled legends in his 5th century book History of Armenia, where he speaks of a first Armenian Kingdom in Van which fought wars against the Assyrians. Khorenatsi's stories of these wars with Assyria would help in the rediscovery of Urartu.

According to Herodotus, the Alarodians (Alarodioi) were part of the 18th Satrapy of the Achaemenid Empire and formed a special contingent in the grand army of Xerxes I.  Some scholars have tried to link the Alarodians to Urartians, suggesting that Alarodian was a variation of the name Urartian/Araratian. According to this theory, the Urartians of the 18th Satrapy were subsequently absorbed into the Armenian nation. Modern historians, however, have cast doubt on the Alarodian connection to the Urartians.

In a study published in 2017, the complete mitochondrial genomes of 4 ancient skeletons from Urartu were analyzed alongside other ancient populations found in modern-day Armenia and Artsakh spanning 7,800 years. The study shows that modern-day Armenians are the people who have the least genetic distance from those ancient skeletons. As well, some scholars asserted that the Urartians are the most easily identifiable ancestors of the Armenians.

Geography

Urartu comprised an area of approximately , extending from the Euphrates in the West to Lake Urmia in the East and from the Caucasus Mountains south towards the Zagros Mountains in northern Iraq. It was centred around Lake Van, which is located in present-day eastern Anatolia.

At its apogee, Urartu stretched from the borders of northern Mesopotamia to the southern Caucasus, including present-day Turkey, Nakhchivan, Armenia and southern Georgia (up to the river Kura). Archaeological sites within its boundaries include Altintepe, Toprakkale, Patnos and Haykaberd.  Urartu fortresses included Erebuni Fortress (present-day Yerevan), Van Fortress, Argishtihinili, Anzaf, Haykaberd, and Başkale, as well as Teishebaini (Karmir Blur, Red Mound) and others.

Discovery

Inspired by the writings of the medieval Armenian historian Movses Khorenatsi (who had described Urartian works in Van and attributed them to the legendary Ara the Beautiful and Queen Semiramis), the French scholar Antoine-Jean Saint-Martin suggested that his government send Friedrich Eduard Schulz, a German professor, to the Van area in 1827 on behalf of the French Oriental Society. Schulz discovered and copied numerous cuneiform inscriptions, partly in Assyrian and partly in a hitherto unknown language. Schulz also discovered the Kelishin stele, bearing an Assyrian-Urartian bilingual inscription, located on the Kelishin pass on the current Iraqi-Iranian border. A summary account of his initial discoveries was published in 1828. Schulz and four of his servants were murdered by Kurds in 1829 near Başkale. His notes were later recovered and published in Paris in 1840. In 1828, the British Assyriologist Henry Creswicke Rawlinson had attempted to copy the inscription on the Kelishin stele, but failed because of the ice on the stele's front side. The German scholar R. Rosch made a similar attempt a few years later, but he and his party were attacked and killed.

In the late 1840s Sir Austen Henry Layard examined and described the Urartian rock-cut tombs of Van Castle, including the Argishti chamber. From the 1870s, local residents began to plunder the Toprakkale ruins, selling its artefacts to European collections. In the 1880s this site underwent a poorly executed excavation organised by Hormuzd Rassam on behalf of the British Museum. Almost nothing was properly documented.

The first systematic collection of Urartian inscriptions, and thus the beginning of Urartology as a specialized field dates to the 1870s, with the campaign of Sir Archibald Henry Sayce. The German engineer Karl Sester, discoverer of Mount Nemrut, collected more inscriptions in 1890/1.
Waldemar Belck visited the area in 1891, discovering the Rusa stele. A further expedition planned for 1893 was prevented by Turkish-Armenian hostilities. Belck together with Lehmann-Haupt visited the area again in 1898/9, excavating Toprakkale. On this expedition, Belck reached the Kelishin stele, but he was attacked by Kurds and barely escaped with his life. Belck and Lehmann-Haupt reached the stele again in a second attempt, but were again prevented from copying the inscription by weather conditions. After another assault on Belck provoked the diplomatic intervention of Wilhelm II, Sultan Abdul Hamid II agreed to pay Belck a sum of 80,000 gold marks in reparation. During World War I, the Lake Van region briefly fell under Russian control. In 1916, the Russian scholars Nikolay Yakovlevich Marr and Iosif Abgarovich Orbeli, excavating at the Van fortress, uncovered a four-faced stele carrying the annals of Sarduri II. In 1939 Boris Piotrovsky excavated Karmir Blur, discovering Teišebai, the city of the god of war, Teišeba. Excavations by the American scholars Kirsopp and Silva Lake in 1938-40 were cut short by World War II, and most of their finds and field records were lost when a German submarine torpedoed their ship, the . Their surviving documents were published by Manfred Korfmann in 1977.

A new phase of excavations began after the war. Excavations were at first restricted to Soviet Armenia. The fortress of Karmir Blur, dating from the reign of Rusa II, was excavated by a team headed by Boris Piotrovsky, and for the first time the excavators of a Urartian site published their findings systematically. Beginning in 1956 Charles A. Burney identified and sketch-surveyed many Urartian sites in the Lake Van area and, from 1959, a Turkish expedition under Tahsin Özgüç excavated Altintepe and Arif Erzen.

In the late 1960s, Urartian sites in northwest Iran were excavated. In 1976, an Italian team led by Mirjo Salvini finally reached the Kelishin stele, accompanied by a heavy military escort. The Gulf War then closed these sites to archaeological research. Oktay Belli resumed excavation of Urartian sites on Turkish territory: in 1989 Ayanis, a 7th-century BC fortress built by Rusas II of Urartu, was discovered 35 km north of Van. In spite of excavations, only a third to a half of the 300 known Urartian sites in Turkey, Iran, Iraq, and Armenia have been examined by archaeologists (Wartke 1993). Without protection, many sites have been plundered by local residents searching for treasure and other saleable antiquities.

On 12 November 2017, it was announced that archaeologists in Turkey had discovered the ruins of a Urartian castle during underwater excavations around Lake Van. The castle dated to the 8th or 7th centuries BC.

Economy and politics

The economic structure of Urartu was similar to other states of the ancient world, especially Assyria. The state was heavily dependent on agriculture, which required centralized irrigation. These works were managed by kings, but implemented by free inhabitants and possibly slave labour provided by prisoners. Royal governors, influential people and, perhaps, free peoples had their own allotments. Individual territories within the state had to pay taxes the central government: grain, horses, bulls, etc. In peacetime, Urartu probably led an active trade with Assyria, providing cattle, horses, iron and wine.

According to archaeological data, farming on the territory of Urartu developed from the Neolithic, even in the 3rd millennium BC. In the Urartian age, agriculture was well developed and closely related to Assyrian methods on the selection of cultures and methods of processing. From cuneiform sources, it is known that in Urartu grew wheat, barley, sesame, millet, and emmer, and cultivated gardens and vineyards. Many regions of the Urartu state required artificial irrigation, which has successfully been organized by the rulers of Urartu in the heyday of the state. In several regions remain ancient irrigation canals, constructed by Urartu, mainly during the Argishti I and Menua period, some of which are still used for irrigation.

Art and architecture

There is a number of remains of sturdy stone architecture, as well as some mud brick, especially when it has been burnt, which helps survival. Stone remains are mainly fortresses and walls, with temples and mausolea, and many rock-cut tombs. The style, which developed regional variations, shows a distinct character, partly because of the greater use of stone compared to neighbouring cultures. The typical temple was square, with stone walls as thick as the open internal area but using mud brick for the higher part. These were placed at the highest point of a citadel and from surviving depictions were high, perhaps with gabled roofs; their emphasis on verticality has been claimed as an influence of later Christian Armenian architecture.

The art of Urartu is especially notable for fine lost-wax bronze objects: weapons, figurines, vessels including grand cauldrons that were used for sacrifices, fittings for furniture, and helmets. There are also remains of ivory and bone carvings, frescos, cylinder seals and of course pottery. In general their style is a somewhat less sophisticated blend of influences from neighbouring cultures. Archaeology has produced relatively few examples of the jewellery in precious metals that the Assyrians boasted of carrying off in great quantities from Musasir in 714 BC.

Religion

The Urartian pantheon seems to have comprised a diverse mix of Hurrian, Akkadian, Armenian, and Hittite deities.

Starting with the reign of Ishpuini, the Urartian pantheon was headed by a triad made up of Ḫaldi (the supreme god), Theispas (Teisheba, god of thunder and storms, as well as sometimes war), and Shivini (a solar god). Their king was also the chief-priest or envoy of Ḫaldi. Some temples to Ḫaldi were part of the royal palace complex, while others were independent structures.

With the expansion of Urartian territory, many of the gods worshipped by conquered peoples were incorporated into the Urartian pantheon as a means of confirming the annexation of territories and promoting political stability.
Some main gods and goddesses of the Urartian pantheon include:
Ḫaldi
Theispas
Shivini (Siuini)
Arubani (Bagvarti)
Hutuini
Sebitu
Kuera
Tushpuea
Selardi or Melardi
Baba
Arṭuʾarasau

Ḫaldi was not a native Urartian god but apparently an obscure Akkadian deity (which explains the location of the main temple of worship for Ḫaldi in Musasir, believed to be near modern Rawandiz, Iraq). Ḫaldi was not initially worshiped by the Urartians as their chief god.  His cult does not appear to have been introduced until the reign of Ishpuini.

Theispas was a version of the Hurrian god, Teshub.

According to Diakonoff and Vyacheslav Ivanov, Shivini (likely pronounced Shiwini or Siwini) was likely borrowed from the Hittites.

On the Gate of Mehr (Mehri-Dur), overlooking modern Van, an inscription lists a total of 79 deities, and what type of sacrificial offerings should be made to each; goats, sheep, cattle, and other animals served as the sacrificial offerings. Urartians did not practice human sacrifice.

A number of the gods mentioned in the Gate of Mehr may be of Armenian origins, including Ara (or Arwaa), and possibly the goddess Selardi (although there is confusion about this deity's gender and name, some believe it is to be read Melardi).

It has been suggested that the Urartian pantheon could correspond to mountain peaks located within the Armenian Highlands.

Language
The modern name of the written language used by the kingdom's political elite is Urartian; the language is attested in numerous cuneiform inscriptions throughout Armenia and eastern Turkey. It is unknown what other languages were spoken by the peoples of Urartu under the Kingdom of Van, but there is evidence of linguistic contact between the proto-Armenian language and the Urartian language at an early date (sometime between the 3rd—2nd millennium BC), before the formation of the kingdom.

Urartians used Assyrian language, script, and form in building inscriptions. This language and script was used until the late ninth century BC when the Urartian language was used.

Urartian language

"Urartian" is the modern name for the extinct language used in the cuneiform inscriptions of the Kingdom of Urartu. Its only known relative is Hurrian; together they form the small Hurro-Urartian language family. Other names used to refer to the language are "Khaldian" ("Ḫaldian"), or "neo-Hurrian". The latter term is considered problematic, however, as it is now thought that Urartian and Hurrian share a common ancestor; formerly, it was thought that Urartian was descended from, or a dialect of, Hurrian. In fact, according to Paul Zimansky:

The Urartian language is an ergative-absolutive, agglutinative language, which belongs to neither the Semitic nor the Indo-European language families, but to the Hurro-Urartian language family, which is not known to be related to any other language or language family, despite repeated attempts to find genetic links.

Examples of the Urartian language have survived in many inscriptions, written in the Assyrian cuneiform script, found throughout the area of the Kingdom of Urartu. Although, the bulk of the cuneiform inscriptions within Urartu were written in the Urartian language, a minority of them were also written in Akkadian (the official language of Assyria).

There are also claims of autochthonous Urartian hieroglyphs, but this remains uncertain. Unlike the cuneiform inscriptions, Urartian hieroglyphs have not been successfully deciphered. As a result, scholars disagree as to what language is used, or whether they even constitute writing at all. The Urartians originally would have used these locally developed hieroglyphs, but later adapted the Assyrian cuneiform script for most purposes. After the 8th century BC, the hieroglyphic script would have been restricted to religious and accounting purposes.

The Kingdom of Urartu, during its dominance, had united disparate tribes, each of which had its own culture and traditions. Thus, when the political structure was destroyed, little remained that could be identified as one unified Urartian culture. According to Zimansky:

Ultimately, little is known of what was truly spoken in the geopolitical region until the creation of the Armenian alphabet in the 4th century AD. Some scholars believe that the ethnonym "Armina" itself and all other names attested with reference to the rebellions against Darius in the Satrapy of Armenia (the proper names Araxa, Haldita, and Dādṛšiš, the toponyms Zūzahya, Tigra, and Uyamā, and the district name Autiyāra) are not connected with Armenian linguistic and onomastic material attested later in native Armenian sources, nor are they Iranian, but seem related to Urartian. However, others suggest that some of these names have Armenian or Iranian etymologies.

Proto-Armenian language

The presence of a population who spoke Proto-Armenian in Urartu prior to its demise is subject to speculation, but the existence of Urartian words in the Armenian language and Armenian loanwords into Urartian suggests early contact between the two languages and long periods of bilingualism. The presence of toponyms, tribal names, and deities of probable Proto-Armenian etymologies which are attested in records left by Urartian kings, such as Uelikuni, Uduri-Etiuni, Abiliani, and Arzashkun, the personal names Arame and Diaṣuni, and the deities Arṣibedini and Aniqu, further supports the presence of an Armenian speaking population in at least the northern regions of Urartu. The Urartian confederation united the disparate peoples of the highlands, which began a process of intermingling of the peoples and cultures (probably including Armenian tribes) and languages (probably including Proto-Armenian) within the highlands. This intermixing would ultimately culminate in the emergence of the Armenian language as the dominant language within the region.

A theory, supported by the official historiography of Armenia and experts in Assyrian and Urartian studies such as Igor M. Diakonoff, Giorgi Melikishvili, Mikhail Nikolsky, and Ivan Mestchaninov, suggests that Urartian was solely the formal written language of the state, while its inhabitants, including the royal family, spoke Proto-Armenian. This theory primarily hinges on the fact that the Urartian language used in the cuneiform inscriptions were very repetitive and scant in vocabulary (having as little as 350–400 roots). Furthermore, over 250 years of usage, it shows no development, which is taken to indicate that the language had ceased to be spoken before the time of the inscriptions or was used only for official purposes.

A complementary theory, suggested by Tamaz V. Gamkrelidze and Ivanov in 1984, places the Proto-Indo-European homeland (the location where Indo-European would have emerged from) in the Armenian Highlands, which would entail the presence of proto-Armenians in the area during the entire lifetime of the Urartian state. Although this theory has less support than the more popular Kurgan hypothesis, the Armenian hypothesis would support the theory that the Urartian language was not spoken, but simply written, and postulates that the Armenian language was an in situ development of a 3rd millennium BC Proto-Indo-European language.

See also

 Hurrians
 Hurro-Urartian languages
 Nairi
 Mushki
 Urumeans
 Etiuni
 Mannaeans
 Economy of Urartu
 List of kings of Urartu
 Orontid Armenia

Notes

References

Footnotes

Literature
 Ashkharbek Kalantar, Materials on Armenian and Urartian History (with a contribution by Mirjo Salvini), Civilisations du Proche-Orient: Series 4 – Hors Série, Neuchâtel, Paris, 2004;
Boris B. Piotrovsky, The Ancient Civilization of Urartu (translated from Russian by James Hogarth), New York:Cowles Book Company, 1969.
 M. Salvini, Geschichte und Kultur der Urartäer, Darmstadt 1995.
 R. B. Wartke, Urartu — Das Reich am Ararat In: Kulturgeschichte der Antiken Welt, Bd. 59, Mainz 1993.
 P. E.  Zimansky, Ecology and Empire: The Structure of the Urartian State, [Studies in Ancient Oriental Civilization], Chicago: Oriental Institute, 1985.
 P. E. Zimansky, Ancient Ararat. A Handbook of Urartian Studies, New York 1998.

External links

Livius History of Urartu/Armenia
 An Urartian Ozymandias  – article by Paul Zimansky, Biblical Archaeologist
 Urartu Civilization
 Urartu (Greek Ararat)
 Capital and Periphery in the Kingdom of Urartu, Yehuda Dagan, Israel Antiquities Authority

Regions of Asia

9th-century BC establishments
6th-century BC disestablishments
States and territories established in the 9th century BC
States and territories disestablished in the 6th century BC
Ancient Armenia
Ancient history of Iran
Archaeology of Armenia
Armenian kingdoms
Bronze Age Asia
Iron Age Anatolia
Ancient Near East


is a tarot divination title for the Game Gear where the player gets a tarot reading in Japanese using the Rider–Waite tarot cards. The game was published by Sega for a Japan-exclusive release.

Summary
Only one person can use it at a time but the computer-controlled tarot reader (appearing as a fortune teller) can provide unlimited readings for the player and their friends. Players can choose between three characters, two female and one male, to provide the fortune telling.

Unlike most Japanese tarot reading simulations that use the Celtic cross, House of Tarot uses the hexagram method of reading tarot cards.

See also
 Taboo: The Sixth Sense 1989 Nintendo video game
 Tarot Mystery 1995 Super Famicom video game

References

1991 video games
Game Gear games
Game Gear-only games
Japan-exclusive video games
Japan System Supply games
Tarotology
Divination software and games
Video games developed in Japan
Single-player video games