Ahiqar

The ''Story of Aḥiqar'', also known as the ''Words of Aḥiqar'', is a story first attested in Imperial Aramaic from the 5th century BCE on papyri from Elephantine, Egypt, that circulated widely in the Middle and the Near East.Christa Müller-Kessler, "Ahiqar," in ''Brill’s New Pauly,'' Antiquity volumes, ed. by Hubert Cancik and Helmuth Schneider, English edition by Christine F. Salazar, Classical Tradition volumes ed. by Manfred Landfester, English Edition by Francis G. Gentry. It has been characterised as "one of the earliest 'international books' of world literature".

The principal character, Aḥiqar, might have been a chancellor to the Assyrian Kings Sennacherib and Esarhaddon. Only a Late Babylonian cuneiform tablet from Uruk (Warka) mentions an Aramaic name ''Aḫu’aqār''.J. J. A. van Dijk, Die Inschriftenfunde der Kampagne 1959/60, ''Archiv für Orientforschung'' 20, 1963, p. 217. His name is written in Imperial Aramaic אחיקר and in Syriac ܐܚܝܩܪ and is transliterated as Aḥiqar, Arabic حَيْقَار Ḥayqār, Greek Achiacharos and Slavonic Akyrios and with variants on that theme such as arm, Խիկար ''Xikar''), Ottoman Turkish Khikar, a sage known in the ancient Near East for his outstanding wisdom.

Narrative

In the story, Ahikar is a mythical chancellor to the Assyrian kings Sennacherib and Esarhaddon. Having no child of his own, he adopted his nephew Nadab/Nadin, and raised him to be his successor. Nadab/Nadin ungratefully plotted to have his elderly uncle murdered, and persuades Esarhaddon that Ahikar has committed treason. Esarhaddon orders Ahikar be executed in response, and so Ahikar is arrested and imprisoned to await punishment. However, Ahikar reminds the executioner that the executioner had been saved by Ahikar from a similar fate under Sennacherib, and so the executioner kills a prisoner instead, and pretends to Esarhaddon that it is the body of Ahikar.

The remainder of the early texts do not survive beyond this point, but it is thought probable that the original ending had Nadab/Nadin being executed while Ahikar is rehabilitated. Later texts portray Ahikar coming out of hiding to counsel the Egyptian king on behalf of Esarhaddon, and then returning in triumph to Esarhaddon. In the later texts, after Ahikar's return, he meets Nadab/Nadin and is very angry with him, and Nadab/Nadin then dies.

Origins and development

At Uruk (Warka), a Late Babylonian cuneiform text from the second century BCE was found that mentions the Aramaic name ''A-ḫu-u’-qa-a-ri'' of an ''ummānu'' "sage" Aba-enlil-dari under Esarhaddon seventh century BCE. This literary text of the sage Aḥiqar might have been composed in Aramaic in Mesopotamia, probably around the late seventh or early sixth century BCE. The first attestation are several papyrus fragments of the fifth century BCE from the ruins of the Jewish military colony on the island Elephantine, Egypt. The narrative of the initial part of the story is expanded greatly by the presence of a large number of wise sayings and proverbs that Ahikar is portrayed as speaking to his nephew. It is suspected by most scholars that these sayings and proverbs were originally a separate document, as they do not mention Ahikar. Some of the sayings are similar to parts of the Biblical ''Book of Proverbs'', others to the deuterocanonical ''Wisdom of Sirach'', and others still to Babylonian and Persian proverbs. The collection of sayings is in essence a selection from those common in the Middle East at the time.

In the Greek ''Book of Tobit'' (second or third century BCE), Tobit has a nephew named Achiacharos (Αχιαχαρος Tobit 1:21), in royal service at Nineveh. It was pointed out by scholar George Hoffmann in 1880 that Ahikar and the Achiacharus of Tobit are identical. In the summary of W. C. Kaiser, Jr.,

'chief cupbearer, keeper of the signet, and in charge of administrations of the accounts under King Sennacherib of Assyria', and later under Esarhaddon (Tob. 1:21–22 NRSV

(Note: The Codex Sinaiticus Greek Text, which the NRSV, and there is a striking similarity between it and the ''Life of Aesop'' by Maximus Planudes (ch. xxiii–xxxii). An eastern sage Achaicarus is mentioned by Strabo. It would seem, therefore, that the legend was undoubtedly oriental in origin, though the relationship of the various versions can scarcely be recovered. Elements of the Ahikar story have also been found in Demotic Egyptian.Sebastian P. Brock
"Aḥiqar"
in ''Gorgias Encyclopedic Dictionary of the Syriac Heritage: Electronic Edition'', edited by Sebastian P. Brock, Aaron M. Butts, George A. Kiraz and Lucas Van Rompay (Gorgias Press, 2011; online ed. Beth Mardutho, 2018). British classicist Stephanie West has argued that the story of Croesus in Herodotus as an adviser to Cyrus II is another manifestation of the Ahikar story. A full Greek translation of the ''Story of Ahikar'' was made at some point, but it does not survive. It was, however, the basis for translations into Old Slavonic and Romanian.

There are five surviving Classical Syriac recensions of the ''Story'' and evidence for an older Syriac version as well. The latter was translated into Armenian and Arabic. Some Ahikar elements were transferred to Luqman in the Arabic adaptations. The Georgian and Old Turkic translations are based on the Armenian, while the Ethiopic is derived from the Arabic, influence of which is also apparent in Modern Syriac versions.

Editions and translations

* Eduard Sachau, ''Aramäische Papyrus und Ostraca aus einer jüdischen Militärkolonie'' (Leipzig: J. C. Hindrichs, 1911), pp. 147–182, pls. 40–50.
* ''The Story of Aḥiḳar from the Aramaic, Syriac, Arabic, Armenian, Ethiopic, Old Turkish, Greek and Slavonic Versions'', ed. by F. C. Conybeare, J. Rendel Harrisl Agnes Smith Lewis, 2nd edition (Cambridge: Cambridge University Press, 1913
archive.org
* A. Cowley, "The Story of Aḥiḳar," in ''Aramaic Papyri of the Fifth Century'' (Oxford: Clarendon Press, 1923), pp. 204–248.
*
audiobook

*
The Say of Haykar the Sage
' translated by Richard Francis Burton
* James M. Lindenberger, ''The Aramaic Proverbs of Ahiqar'' (Baltimore: Johns Hopkins University Press, 1983).
* James M. Lindenberger, ''Ahiqar. A New Translation and Introduction'', in James H. Charlesworth (1985), ''The Old Testament Pseudoepigrapha'', Garden City, NY: Doubleday & Company Inc., Volume 2, (Vol. 1), (Vol. 2), pp. 494-507.Quote from the 1985 book: " he translated Aramaic text is based on the oldest extant versionfound in a single papyrus manuscript. It was discovered by the German exvators of ancient Elephantine in 1907. Catalogued by the Berlin State Museums as P. 13446, most of the manuscript remains in the museum's Papyrus Collection. Column vi was subsequent returned to Egypt along with a number of other papyri from Elephantine and it is now in the Egyptian Museum at Cairo, where it bears the catalogue number 43502." (pp. 480-479)
* Ingo Kottsieper, ''Die Sprache der Aḥiqarsprüche'' (= Beihefte zur Zeitschrift für die altestamentliche Wissenschaft, 194) (Berlin: De Gruyter, 1990).
* Bezalel Porten, Ada Yardeni, "C1.1 Aḥiqar," in ''Textbook of Aramaic Documents from Ancient Egypt'', vol. 3 (Jerusalem, 1993), pp. 23–57.

Literature

* Pierre Grelot, "Histoire et sagesse de ’Aḥîqar l’assyrien," in ''Documents araméens d’Égypte'' (Paris: L’édition du Cerf, 1972), pp. 427–452.
* Ricardo Contini, Christiano Grottanelli, ''Il saggio Ahiqar'' (Brescia: Peidaeia Editrice, 2006).
* Karlheinz Kessler, "Das wahre Ende Babylons – Die Tradition der Aramäer, Mandaäer, Juden und Manichäer," in Joachim Marzahn, Günther Schauerte (edd.), ''Babylon – Wahrheit'' (Munich, 2008), p. 483, fig. 341 (photo).

Citations

External links

''The Story of Ahikar''
*

AḤIḳAR at JewishEncyclopedia.com

The First Purim

"Memories of Sennacherib in Aramaic Tradition"

{{DEFAULTSORT:Ahiqar
Texts in Syriac
Aramaic texts
Ancient Middle Eastern wisdom literature
Book of Tobit
Esarhaddon
Sennacherib
One Thousand and One Nights
Aramaic Egyptian papyri