Harran (Arabic: حران,Turkish: Harran, Ottoman Turkish: حران,) was a major ancient city in Upper Mesopotamia whose site is near the modern village of Altınbaşak, Turkey, 44 kilometers southeast of Şanlıurfa. The location is in a district of Şanlıurfa Province that is also named "Harran".
|• Mayor||Mehmet Özyavuz (AKP)|
|• District||1,053.78 km2 (406.87 sq mi)|
|• District density||69/km2 (180/sq mi)|
|Time zone||EET (UTC+2)|
|• Summer (DST)||EEST (UTC+3)|
|Website||Şanlıurfa Province Administrative District of Akçakale|
A few kilometers from the village of Altınbaşak are the archaeological remains of ancient Harran, a major commercial, cultural, and religious center first inhabited in the Early Bronze Age III (3rd millennium BCE) period. It was known as Ḫarrānu in the Assyrian period; Ḫaran (חָרָן) in the Hebrew Bible; Carrhae (Κάρραι in Greek) under the Roman and Byzantine empires; Hellenopolis (Ἑλληνόπολις 'Greek city') in the Early Christian period; and Ḥarrān (حرّان) in the Islamic period.
The earliest records of Harran come from Ebla tablets (late 3rd millennium BCE). From these, it is known that an early king or mayor of Harran had married an Eblaite princess, Zugalum, who then became "queen of Harran", and whose name appears in a number of documents. It appears that Harran remained a part of the regional Eblaite kingdom for some time thereafter.
Royal letters from the city of Mari on the middle of the Euphrates, have confirmed that the area around the Balikh river remained occupied in c. the 19th century BCE. A confederation of semi-nomadic tribes was especially active around the region near Harran at that time.
By the 20th century BCE, Harran was established as a merchant outpost of the Assyrian Empire due to its ideal location. The community, well established before then, was situated along a trade route between the Mediterranean and the plains of the middle Tigris. It lay directly on the road from Antioch eastward to Nisibis and Nineveh. The Tigris could be followed down to the delta to Babylon. The 4th-century Roman historian Ammianus Marcellinus (325/330–after 391) said, "From there (Harran) two different royal highways lead to Persia: the one on the left through Neo-Assyrian Adiabene and over the Tigris; the one on the right, through Assyria and across the Euphrates." Not only did Harran have easy access to both the Assyrian and Babylonian roads, but also to north road to the Euphrates that provided easy access to Malatiyah and Asia Minor.
In its prime Harran was a major Assyrian city which controlled the point where the road from Damascus joins the highway between Nineveh and Carchemish. This location gave Harran strategic value from an early date. Because Harran had an abundance of goods that passed through its region, it became a target for raids. In the 18th century, Assyrian king Shamshi-Adad I (1813–1781 BCE) launched an expedition to secure the Harranian trade route.
Middle and Neo-Assyrian periodsEdit
In the 13th century BCE, Assyrian king Adad-Nirari I reported that he conquered the "fortress of Kharani" and annexed it as a province. It is frequently mentioned in Assyrian inscriptions as early as the time of Tiglath-Pileser I, about 1100 BCE, under the name Harranu (Akkadian harrānu, "road, path; campaign, journey"). Tiglath-Pileser had a fortress there, and mentioned that he was pleased with the abundance of elephants in the region.
10th-century BCE inscriptions reveal that Harran had some privileges of fiscal exemption and freedom from certain forms of military obligations. It had even been termed as the "free city of Harran". However, in 763 BCE, it was sacked by a Harranian rebellion against Assyrian control that resulted in the loss of those privileges. Not until Sargon II restored order, in the late 8th century BCE, were those privileges restored.
During the fall of the Neo-Assyrian Empire, Harran became the stronghold of its last king, Ashur-uballit II, who had retreated from Nineveh when it was sacked by Nabopolassar of Babylon and his Median allies in 612 BCE. Harran was besieged and conquered by Nabopolassar and Cyaxares in 610 BCE. It was briefly retaken by Ashur-uballit II and his Egyptian allies in 609 BCE, before it finally fell to the Medes and Babylonians in 605 BCE. The last king of the Neo-Babylonian period, Nabonidus, also originated from Harran as substantiated by evidence from the temple of stele of his mother Adad-Guppi, who is of Assyrian origin. The city became a bastion for the worship of the moon god Sin during the rule of Nabonidus in 556–539 BCE, much to the consternation of the city of Babylon in the south, where Marduk remained the primary deity.
Harran became part of the Median Empire after the fall of Assyria, and subsequently passed to the Persian Achaemenid dynasty in the 6th century BCE. It became part of the Persian province of Athura, the Persian word for Assyria. The city remained in Persian hands until 331 BCE, when the soldiers of the Macedonian conqueror Alexander the Great entered the city.
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After the death of Alexander on June 11, 323 BCE, the city was contested by his successors: Perdiccas, Antigonus Monophthalmus, and Eumenes visited the city, but eventually it became part of the realm of Seleucus I Nicator, of the Seleucid Empire, and capital of a province called Osrhoene (the Greek rendering of the old name Urhai). For one and a half centuries the town flourished, and became independent when the Parthian dynasty of Persia occupied Babylonia. The Parthian and Seleucid kings were both happy with a buffer state, and the dynasty of the Arabian Abgarides, technically a vassal of the Parthian "king of kings", was to rule Osrhoene for centuries. The main language spoken in Oshroene was Aramaic.
In Roman times, Harran was known as Carrhae, and was the location of the Battle of Carrhae in 53 BCE, in which the Parthians, commanded by general Surena, defeated a large Roman army under the command of Crassus, who was killed.
Centuries later, the emperor Caracalla was murdered here, probably at the instigation of Macrinus (217). In the 3rd century the region was a frontier province of the Roman empire, being the location for major wars between Rome and Persia. The emperor Galerius was defeated nearby by the Parthians' successors, the Sassanid dynasty of Persia, in 296 CE.
The city remained in Roman hands until 609/610 CE, when the Persian general Shahrbaraz completed conquering of Oshroene. The city returned to Roman control after the successful offensive of emperor Heraclius in 620s. A few years later, in AH 19 (640), it was conquered by the Muslim Arab general 'Iyāḍ b. Ghanm.
Early Islamic HarranEdit
At the beginning of the Islamic period Harran was located in the land of the Mudar tribe (Diyar Mudar), the western part of northern Mesopotamia (Jazira). Along with ar-Ruha' (Şanlıurfa) and Raqqa it was one of the main cities in the region. During the reign of the Umayyad caliph Marwan II Harran became the seat of the caliphal government of the Islamic empire stretching from Spain to Central Asia.
It was allegedly the Abbasid caliph al-Ma'mun who, while passing through Harran on his way to a campaign against the Byzantine Empire, forced the Harranians to convert to one of the "religions of the book", meaning Judaism, Christianity, or Islam. The pagan people of Harran identified themselves with the Sabians in order to fall under the protection of Islam. Aramaean and Assyrian Christians remained Christian. Sabians were mentioned in the Qur'an, but those were the group of Mandaeans (a Gnostic sect).The Harranians may have identified themselves as Sabians in order to retain their religious beliefs.
During the late 8th and 9th centuries Harran was a centre for translating works of astronomy, philosophy, natural sciences, and medicine from Greek to Syriac by Assyrians, and thence to Arabic, bringing the knowledge of the classical world to the emerging Arabic-speaking civilization in the south. Baghdad came to this work later than Harran. Many important scholars of natural science, astronomy, and medicine originate from Harran; they were non-Arab and non-Islamic ethnic Assyrians, including possibly the alchemist Jābir ibn Hayyān.
The end of the SabiansEdit
In 1032 or 1033 the temple of the Sabians was destroyed and the urban community extinguished by an uprising of the rural 'Alid-Shiite population and impoverished Muslim militias. In 1059–60 the temple was rebuilt into a fortified residence by the Numayrid prince Mani ibn Shabib. The Numayrids were an Arab tribe that dominated the Diyar Mudar (western Jazira) during the 11th century and had ruled Harran more or less continuously since 990. The Zangid ruler Nur al-Din Mahmud transformed the residence into a strong fortress.
During the Crusades, on May 7, 1104, a decisive battle was fought in the Balikh River valley, commonly known as the Battle of Harran. However, according to Matthew of Edessa the actual location of the battle lies two days away from Harran. Albert of Aachen and Fulcher of Chartres locate the battleground in the plain opposite to the city of Raqqa. During the battle, Baldwin of Bourcq, Count of Edessa, was captured by troops of the Great Seljuq Empire. After his release Baldwin became King of Jerusalem.
At the end of 12th century Harran served together with Raqqa as a residence of Kurdish Ayyubid princes. The Ayyubid ruler of the Jazira, Al-Adil I, again strengthened the fortifications of the castle. In the 1260s the city was completely destroyed and abandoned during the Mongol invasions of Syria. The father of the famous Hanbalite scholar Ibn Taymiyyah was a refugee from Harran, settling in Damascus. The 13th-century Arab historian Abu al-Fida describes the city as being in ruins.
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Harran is famous for its traditional "beehive" adobe houses, constructed entirely without wood. The design of these makes them cool inside, suiting the climatic needs of the region, and is thought to have been unchanged for at least 3,000 years. Some were still in use as dwellings until the 1980s. However, those remaining today are strictly tourist exhibits, while most of Harran's population lives in a newly built small village about 2 kilometres away from the main site.
At the historical site, the ruins of the city walls and fortifications are still in place, with one city gate standing, along with some other structures. Excavations of a nearby 4th century BCE burial mound continue under archaeologist Nurettin Yardımcı.
The demographics of the village today are made up mostly of ethnic Arabs. It is believed that the ancestors of the villagers were settled here during the 18th century by the Ottoman Empire. The women of the village often have tattoos and are dressed in traditional Bedouin clothes. There are some Assyrian villages in the general area.
By the late 1980s, the large plain of Harran had fallen into disuse as the streams of Cüllab and Deysan, its original water supply, had dried up. However, the plain is now irrigated by the recent Southeastern Anatolia Project, allowing cotton and rice to be grown in the area once again.
According to an early Arabic work known as Kitab al-Magall or the Book of Rolls (part of Clementine literature), Harran was one of the cities built by Nimrod, when Peleg was 50 years old. The Syriac Cave of Treasures (c. 350) contains a similar account of Nimrod's building Harran and the other cities, but places the event when Reu was 50 years old. The Cave of Treasures adds an ancient legend that not long thereafter, Tammuz was pursued to Harran by his wife's lover, B'elshemin, and that he (Tammuz) met his fate there when the city was then burnt.
The pagan residents of Harran also maintained the tradition well into the 10th century AD, of being the site of Tammuz' death, and would conduct elaborate mourning rituals for him each year, in the month bearing his name.
The Christian historian Bar Hebraeus (13th century), mentions in his Chronography that Harran had been built by Cainan (the father of Abraham's ancestor Shelah in some accounts), and had been named for another son of Cainan called Harran.
Sin's temple was rebuilt by several kings, among them the Assyrian Assur-bani-pal (7th century BCE) and the Neo-Babylonian Nabonidus (6th century BCE). Herodian (iv. 13, 7) mentions the town as possessing in his day a temple of the moon.
Harran was a centre of Assyrian Christianity from early on, and was the first place where purpose-built churches were constructed openly. However, many people of Harran retained their ancient pagan faith during the Christian period, and ancient Mesopotamian/Assyrian gods such as Sin and Ashur were still worshipped for a time.
Carrhae was the seat of a Christian diocese before the First Council of Nicaea of 325, which was attended by its bishop Gerontius. In 361, its bishop Barses was transferred to Edessa, the capital of the Roman province of Osrhoene and therefore the metropolitan see of which the bishopric of Carrhae was a suffragan. The names of another eleven bishops of Carrhae, including that of Abraham of Carrhae, are known from then down to Theodore Abu Qurrah, bishop of Carrhae from before 787 to after 813, and the writer of many treatises in Syriac and Arabic. After him, the see passed into the hands of Non-Chalcedonian Syrian Jacobite bishops, of whom Michael the Syrian names seventeen who lived between the 8th and the 12th century. No longer a residential bishopric, Carrhae is today listed by the Catholic Church as a titular see.
Harran in scripturesEdit
Harran is, by virtually all scholars, associated with the biblical place Haran (Hebrew: חָרָן, transliterated: Charan). Prior to Sennacherib's reign (704–681 BCE), Harran rebelled from the Assyrians, who reconquered the city (see 2 Kings 19:12 and Isaiah 37:12) and deprived it of many privileges – which King Sargon II later restored.
Biblical Haran was where Terah, his son Abram (Abraham), his nephew Lot, and Abram's wife Sarai settled en route to Canaan, coming from Ur of the Chaldees (Genesis 11:26–32). The region of this Haran is referred to variously as Paddan Aram and Aram Naharaim. Genesis 27:43 makes Haran the home of Laban and connects it with Isaac and Jacob: it was the home of Isaac's wife Rebekah, and their son Jacob spent twenty years in Haran working for his uncle Laban (cf. Genesis 31:38&41).
T. E. Lawrence ("Lawrence of Arabia") surveyed the ancient Harran site. Decades later, in 1950, Seton Lloyd conducted a three-week archaeological survey there. An Anglo–Turkish excavation was begun in 1951, ending in 1956 with the death of D. S. Rice.
"The grand Mosque of Harran is the oldest mosque built in Anatolia as a part of the Islamic architecture. Also known as the Paradise Mosque, this monument was built by the last Ummayad caliph Mervan II between the years 744–750. The entire plan of the mosque which has dimensions of 104×107 m, along with its entrances, was unearthed during the excavations led by Dr Nurettin Yardimer since 1983. The excavations are currently being carried out also outside the northern and western gates. The grand Mosque, which has remained standing up until today, with its 33.30 m tall minaret, fountain, mihrab, and eastern wall, has gone through several restoration processes".
- "Area of regions (including lakes), km²". Regional Statistics Database. Turkish Statistical Institute. 2002. Retrieved 2013-03-05.
- "Population of province/district centers and towns/villages by districts - 2012". Address Based Population Registration System (ABPRS) Database. Turkish Statistical Institute. Retrieved 2013-02-27.
- Tahir Sezen, Osmanlı Yer Adları (Alfabetik Sırayla), T.C. Başbakanlık Devlet Arşivleri Genel Müdürlüğü, Yayın Nu 21, Ankara, p. 223.
- David Noel Freedman et al., Eerdmans dictionary of the Bible s.v. Haran
- Encyclopedia of Islam, s.v. Ḥarrān
- Holloway, Steven W. Aššur is King! Aššur is King! - Religion in the Exercise of Power in the Neo-Assyrian Empire, BRILL, 2002, ISBN 90-04-12328-8, p.391
- G. Dossin, "Benjamites dans les Textes de Mari, " Melanges Syriens Offerts a M. Rene Dussaud (Paris, 1939), 986
- Tamara M. Green,The City of the Moon God: Religious Traditions of Harran (ISBN 90-04-09513-6, ISBN 978-90-04-09513-7), 1992, p.19
- Ammianus Marcellinus, R.G., XXIII.3.1
- Pliny, Naturalis Historia, XII. 40
- S. Smith, Babylonian Historical Texts (London, 1924), p.39
- Smith, Babylonian Historical Texts, p.39
- A. K. Grayson, Assyrian and Babylonian Chronicles, New York, 1975, 96 (Fall of Nineveh chronicle).
- "Unpublished works - Alberto Fratini". Alberto Fratini (in Italian). Retrieved 2017-12-25.
- G. Geatrex, S.N.C.Lieu (ed.). The Roman Eastern Frontiers and the Persian Wars - Part II AD 363–630, Rootledge, 2002, pp. 185–186
- Kaegi, Walter (1992). Byzantium and the Early Islamic Conquests, Cambridge University Press, 2005 (digital edition), p. 172
- H. W. F. Saggs, Neo-Babylonian Fragments from Harran, Iraq, vol. 31, no. 2, pp. 166–169, 1969
- C. J. Gadd, The Harran Inscriptions of Nabonidus, Anatolian Studies, vol. 8, pp. 35–92, 1958
- /Michel Lequien, Oriens christianus in quatuor Patriarchatus digestus, Paris 1740, Vol. II, coll. 973–978
- Pius Bonifacius Gams, Series episcoporum Ecclesiae Catholicae, Leipzig 1931, p. 437
- Revue de l'Orient chrétien, VI (1901), p. 197.
- Annuario Pontificio 2013 (Libreria Editrice Vaticana 2013 ISBN 978-88-209-9070-1), p. 838
- Bienkowski & Millard. Dictionary of the ancient Near East (ISBN 0-8122-3557-6, ISBN 978-0-8122-3557-9), 2000, p.140
- Alexander & Baker. Dictionary of the Old Testament: Pentateuch, (ISBN 0-8308-1781-6, ISBN 978-0-8308-1781-8) 2003, p. 379
- Seton Lloyd and William Brice, Harran, Anatolian Studies, vol. 1, pp. 77–111, 1951
- David Storm Rice, "Medieval Harran. Studies on Its Topography and Monuments I", Anatolian Studies 2:36–84, 1952
- Official noticeboard displayed on site
- Chwolsohn, Daniil Abramovic, Die Ssabier und der Ssabismus, 2 vols. St. Petersburg, 1856. (vol. 1; vol. 2 – still a valuable reference and collection of sources).
- Green, Tamara, The City of the Moon God: Religious Traditions of Harran. Leiden, 1992.
- Heidemann, Stefan, Die Renaissance der Städte in Nordsyrien und Nordmesopotamien: Städtische Entwicklung und wirtschaftliche Bedingungen in ar-Raqqa und Harran von der beduinischen Vorherrschaft bis zu den Seldschuken (Islamic History and Civilization. Studies and Texts 40). Leiden, 2002.