39:
378:
153:
260:
non-anthropomorphic. Another proposal is that mountain gods were depicted as anthropomorphic figures with scaled lower bodies, with an example found in Assur possibly specifically representing Ebiḫ, though the interpretation is not certain. Frans
Wiggermann suggests that descriptions of figures of deities with scales (
252:, was not common in Mesopotamian religion. The character of mountain gods could be contrasted with other members of the pantheon, and they could be described as rebellious, as attested for Ebiḫ, or in some cases as cannibalistic. Mountainous areas were associated with calamity and external enemies, regarded as
485:, and is therefore unlikely to have such a meaning. Interpretations of the composition treating it as a political allegory critical of the Akkadian Empire have also been negatively evaluated by Aage Westenholz. He argues that the myth reflects a positive perception of Inanna, and points out the existence of
518:
and in a hymn preserved on the tablets KAR 306 and KAR 331. Possible depictions of the battle have been identified on cylinder seals as well, though it is possible that they are not directly related, and battles between mountains and Inanna were a well established motif in
Mesopotamian culture of the
434:
tries to dissuade her, arguing that the mountain is both too formidable and too verdant to be opposed. The response angers her, and she leaves to fight before An finishes speaking. While the description of the battle includes phrases used to describe killing a person (Inanna grasps Ebiḫ's neck and
259:
Anna
Perdibon notes that in literary context, Ebiḫ is described as possessing human-like and natural features, and that both types of descriptions seemed to coexist. While known sources do not specify in which form he was worshiped, it has been suggested that he might have been represented as
38:
377:
456:, or criticized it, perhaps due to the military campaigns creating the need for conscription and resulting in heavy losses. This view has been rejected by Jerrold Cooper, who points out examples of works with a political message, such as
530:
god list, where he is the last of the deities mentioned, might have been influenced by the tradition about his defeat at the hands of Inanna. Antoine
Cavigneaux and Manfred Krebernik have also suggested that one of Inanna's epithets,
470:
typically mention specific rulers by name; at the same time, the characterization of Inanna is consistent with other works of
Sumerian literature, which according to him makes it unnecessary to seek a specific political motivation in
489:
depicting the goddess triumphing over a figure interpreted as a mountain god, which according to him might indicate the existence of a belief that as long as she kept the mountain deities at bay, Mesopotamia would remain prosperous.
140:, as a critique of its conquests, or as a narrative focused on typical literary motifs, lacking political undertones. Possible references to Ebiḫ's defeat have been identified in other literary compositions, in god lists, and on
75:. It has been suggested that while such an approach was not the norm in Mesopotamian religion, no difference existed between the deity and the associated location in his case. It is possible that he was depicted either in a non-
447:
Due to Ebiḫ representing a real, rather than mythical, location, authors such as Claus Wilcke and
Annette Zgoll assume that the myth might have had a political dimension, and that it either served as a work of royal
435:
stabs his heart with a dagger), it also contains references to natural features covering the mountain, such as forests, and his body is said to consist of rocks functioning as flesh. The text ends with a brief
319:, and include Ebiḫ-nāṣir and Ebiḫ-nīrāri, with the theonym written logographically as EN.TI in both cases. They can be translated as "Ebiḫ protects" and "Ebiḫ assists", respectively.
514:. According to Claus Wilcke, possible references to the battle, or at least to conflict between Inanna and another mountain or mountains, can also be found in the composition
475:. Paul Delnero points out that An's critical response, used to support the view that the myth was a criticism of Akkadian campaigns, finds a close parallel in the composition
545:(tablet IV, line 23) and its Old Babylonian forerunner, might have been related to the Ebiḫ myth due to its similarity to a presumed variant name of the mountain god, Enti.
1158:
1448:
386:
1332:
1259:
1134:
1103:
1036:
340:, where he is listed thrice, twice as a deity and once as a mountain. He is also invoked four times in an analogous text from the reign of
284:
96:
1123:"The Many Faces of Enheduanna's Inana: Literary Images of Inana and the Visual Culture from the Akkadian to the Old Babylonian Period"
1361:
307:. Examples include Ir’e-Abiḫ ("Ebiḫ shepherded"), Ur-Abiḫ ("hero of Ebiḫ"), Puzur-Ebiḫ ("under the protection of Ebiḫ") and
136:. Various interpretations of the narrative have been advanced, with individual authors seeing it as royal propaganda of the
1319:
1022:
491:
359:
god list, though his name is not present in all of the known copies. He is also mentioned in a number of copies of the
430:, presented in her warlike aspects, wants to confront him because he failed to show respect to her, but the sky god
220:, Ebiḫ cannot be distinguished from the topographical feature he was associated with. He is typically identified by
1473:
411:. As many as eighty individual copies are presently known. It has been proposed that it belonged to the so-called "
164:
Ebiḫ could be also spelled as Ebeḫ and Abiḫ. A further uncertain variant might be Abiḫe, an element attested in
186:
suggest that it can be read phonetically as Enti. However, it is to be distinguished from one of the names of
1223:"Nature as Conceived by the Mesopotamians and the Current Anthropological Debate over Animism and Personhood"
175:
is sometimes omitted in transcription. A logographic writing is also attested, EN.TI. Antoine
Cavigneaux and
462:
1478:
412:
316:
244:. It has been noted that the worship of specific mountains as deities, while widespread for example among
104:
1222:
390:
363:
from the same period. A later
Assyrian version with additional columns (tablet KAV 63) equates him with
288:
217:
100:
176:
1096:
A common cultural heritage: studies on
Mesopotamia and the Biblical world in honor of Barry l. Eichler
1127:
From Stone Age to
Stellenbosch: studies on the Ancient Near East in honour of Izak (Sakkie) Cornelius
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1130:
1109:
1099:
1032:
352:
296:
1381:"Mischwesen A. Philologisch. Mesopotamien · Hybrid creatures A. Philological. In Mesopotamia"
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76:
72:
68:
29:
181:
1483:
520:
453:
292:
206:
168:
137:
80:
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is an example of a myth according to which "there is always the comfort that the gods of
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The narrative describes Ebiḫ both as a personified deity and as a topographical feature.
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221:
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1207:
486:
141:
152:
341:
233:
84:
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A possible depiction of Ebiḫ flanked by two smaller figures on a relief from Assur.
1417:
1398:
1380:
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312:
92:
415:", a selection of texts which might have formed a section of the curriculum of
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1371:
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477:
253:
237:
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God lists from Old Babylonian Nippur in the University Museum, Philadelphia
264:) reflect this iconographic type and designate a mountain-like appearance.
1318:
Westenholz, Aage (1999). "The Old Akkadian Period: History and Culture".
436:
249:
245:
326:
sources. They indicate that he received offerings in various shrines in
1199:
401:
308:
161:
108:
1279:"An Old Babylonian manuscript of the Weidner god-list from Tell Taban"
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611:
609:
527:
526:
Jeremiah Peterson considers it possible that Ebiḫ's placement in the
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344:, and only once, as a mountain rather than a personified god, in the
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A modern photo of the Hamrin range in Iraq, identified with Ebiḫ.
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1352:. In Vogelzang, Marianna E.; Vanstiphout, Herman L. J. (eds.).
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will prevail and order will return" after periods of calamity.
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in modern literature. It was originally transmitted under the
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has argued that unlike most other deities belonging to the
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rituals both as a mountain and as a personified deity.
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or only partially anthropomorphic form. He appears in
1178:(1). British Institute for the Study of Iraq: 82–86.
615:
1354:
Mesopotamian poetic language: Sumerian and Akkadian
630:
48:
21:
1327:. Mesopotamien: Annäherungen. Universitätsverlag.
1071:Cavigneaux, Antoine; Krebernik, Manfred (1998a),
355:, Ebiḫ is attested as the very last entry in the
1052:Cavigneaux, Antoine; Krebernik, Manfred (1998),
510:Ebiḫ's defeat is directly mentioned in the hymn
463:Lamentation over the Destruction of Sumer and Ur
204:sign, used to designate deities, or by the word
315:). Last known names invoking him come from the
128:The defeat of Ebiḫ at the hands of the goddess
535:("lady of warriorship"; derived from the word
16:Mesopotamian god representing Hamrin Mountains
1449:Electronic Text Corpus of Sumerian Literature
8:
1399:"Inanna/Ištar A. Mesopotamien. Philologisch"
1092:""Inana and Ebiḫ" and the scribal tradition"
992:
980:
600:
439:, which praises Inanna for destroying Ebiḫ.
419:. Its authorship is sometimes attributed to
1289:. Cambridge University Press (CUP): 33–42.
1157:: CS1 maint: location missing publisher (
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956:
879:
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240:, in the proximity of the ancient city of
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194:, presumably meant to mirror the goddess
1418:"Name, Namengebung D. Bei den Hurritern"
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322:The worship of Ebiḫ is also attested in
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828:
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695:
680:
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466:, are known to researchers, and unlike
198:. Ebiḫ's name could be preceded by the
1150:
843:
452:celebrating northern conquests of the
396:Ebiḫ appears in a myth referred to as
18:
736:
724:
7:
1121:Dijk-Coombes, Renate M. van (2021).
111:. He was also actively venerated in
299:and belonged to inhabitants of the
295:, most of which are linguistically
119:, and appears in a number of royal
267:Attested epithets of Ebiḫ include
14:
1379:Wiggermann, Frans A. M. (1997),
1356:. Groningen: Styx Publications.
1348:Wiggermann, Frans A. M. (1996).
616:Cavigneaux & Krebernik 1998a
1028:The Literature of Ancient Sumer
631:Cavigneaux & Krebernik 1998
311:("Ebiḫ is my god"; known from
1:
1350:"Scenes From the Shadow Side"
291:periods, Ebiḫ is attested in
1422:Reallexikon der Assyriologie
1403:Reallexikon der Assyriologie
1385:Reallexikon der Assyriologie
1166:Lambert, Wilfred G. (1983).
1098:. Bethesda, Md.: CDL Press.
1077:Reallexikon der Assyriologie
1058:Reallexikon der Assyriologie
283:In sources from between the
1321:Akkade-Zeit und Ur III-Zeit
1248:Peterson, Jeremiah (2009).
1031:. Oxford University Press.
539:), known from the god list
385:from the collection of the
1500:
1254:. Münster: Ugarit Verlag.
71:presumed to represent the
1295:10.1017/s0021088900000723
1277:Shibata, Daisuke (2009).
1235:10.11588/DWJ.2020.4.70453
1094:. In Frame, Grant (ed.).
336:ritual from the reign of
275:("bolt of the country").
132:is described in the myth
36:
26:
1416:Wilhelm, Gernot (1998),
271:("strong mountain") and
1221:Perdibon, Anna (2020).
1397:Wilcke, Claus (1980),
1227:Distant Worlds Journal
1090:Delnero, Paul (2011).
393:
317:Middle Assyrian period
157:
103:periods, and in later
391:University of Chicago
380:
218:Mesopotamian pantheon
155:
330:. He appears in the
947:, pp. 137–139.
792:, pp. 131–132.
683:, pp. 136–137.
117:Neo-Assyrian period
394:
387:Oriental Institute
214:Wilfred G. Lambert
190:, also written as
158:
148:Name and character
1474:Mesopotamian gods
1334:978-3-525-53325-3
1261:978-3-86835-019-7
1136:978-3-96327-150-2
1105:978-1-934309-37-7
1038:978-0-19-929633-0
1007:, pp. 76–77.
993:Dijk-Coombes 2021
981:Dijk-Coombes 2021
971:, pp. 48–49.
601:Dijk-Coombes 2021
353:lower Mesopotamia
177:Manfred Krebernik
95:from between the
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49:Major cult center
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1168:"The God Aššur"
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496:Inanna and Ebiḫ
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77:anthropomorphic
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1460:) in the ETCSL
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289:Old Babylonian
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1057:
1054:"Nin-intina"
1042:. Retrieved
1027:
1015:Bibliography
1000:
988:
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964:
952:
945:Delnero 2011
940:
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829:Delnero 2011
814:Shibata 2009
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696:Lambert 1983
681:Delnero 2011
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669:Lambert 1983
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1424:(in German)
1405:(in German)
1129:. Münster.
1079:(in German)
1060:(in German)
844:Wilcke 1980
516:Ninmesharra
494:notes that
338:Sennacherib
180: [
1468:Categories
1428:2023-01-04
1409:2022-10-26
1390:2022-10-27
1340:2022-10-26
1240:2022-10-26
1213:2022-10-26
1145:1294273921
1083:2022-10-26
1064:2022-10-26
1044:2022-10-26
737:Black 2006
725:Black 2006
549:References
450:propaganda
421:Enheduanna
381:A copy of
273:sikur māti
269:šadû dannu
254:barbarians
107:ones from
1311:192701412
1303:0021-0889
1270:460044951
1208:163337976
1192:0021-0889
1153:cite book
1114:747947296
542:An = Anum
533:Ninintina
506:Influence
478:Gilgamesh
409:-me-ḫuš-a
348:version.
303:area and
238:Lower Zab
224:with the
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1458:Inanna C
1372:35055948
1073:"Nin-ti"
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512:Inanna C
480:and the
437:doxology
250:Hittites
246:Hurrians
232:between
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28:Deified
1447:in the
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279:Worship
262:quliptu
166:Hurrian
162:theonym
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115:in the
109:Assyria
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357:Nippur
301:Diyala
234:Diyala
201:dingir
171:. The
130:Inanna
87:area,
85:Diyala
1325:(PDF)
1307:S2CID
1204:S2CID
1196:JSTOR
500:Sumer
413:Decad
328:Assur
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1368:OCLC
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