By Alberto R.W. Green
During this accomplished examine of a standard deity present in the traditional close to East in addition to many different cultures, eco-friendly brings jointly facts from the worlds of delusion, iconography, and literature in an try to arrive at a brand new synthesis in regards to the position of the Storm-god. He unearths that the Storm-god used to be the strength basically chargeable for 3 significant components of human drawback: (1) spiritual energy simply because he was once the ever-dominant environmental strength upon which peoples depended for his or her very lives; (2) centralized political energy; and (3) regularly evolving sociocultural methods, which generally have been projected throughout the Storm-god's attendants. eco-friendly strains those motifs during the Mesopotamian, Anatolian, Syrian, and Levantine areas; with reference to the latter, he argues that Yahweh of the Bible could be pointed out as a storm-god, even though convinced special features got here to be linked to him: he was once the author of all that's created and the self-existing god who wishes no different.
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Additional resources for The Storm-God in the Ancient Near East
12). The iconographic evidence by itself is not proof of the existence of bull worship, but when this is combined with textual evidence the implications of the bull’s presence and its veneration become unmistakably clear. Such evidence of its possible veneration points to a northern cultural milieu. There is, in addition, the implication that the bull and the idea of fertility could be expressed in negative ways. The Bull of Heaven in the Gilgamesh Epic instigated pestilence and was linked to the seasonal drought in Sumer.
298; L. Legrain, Catalogue des cylindres orientaux de la collection Louis Cugnin (Paris: Leroux, 1911) pl. 1,4. 29. B. Landsberger, Die Fauna des alten Mesopotamien (Leipzig: Hirzel, 1934) 76; and Van Buren’s discussion of pl. RA = hubullu series rendering the Akkadian equivalents of the Sumerian ur, ug (‘lion’) as lab-bu and ni-e-su in “The Dragon in Ancient Mesopotamia,” 23–24. 30. , T. Jacobsen (ed. ), “Gudea Cylinder A,” The Harps That Once . . : Sumerian Poetry in Translation (New Haven: Yale University Press, 1987) 409, lines 11–14; T.
1a, b, c, on p. 22). There are occasions where this divinity may hold in his hand the two- or three-pronged thunderbolt symbol while standing on a dragon 67 instead of a humped bull. 68 and 368; H. von der Osten, Ancient Near Eastern Seals in the Collection of Mr. Edward Newell (henceforth Newell; OIP 22; Chicago: University of Chicago Press, 1934) 249; idem, Ancient Near Eastern Seals in the Collection of Mrs. Baldwin Brett (henceforth Brett; OIP 37; Chicago: University of Chicago Press, 1936) 71; E.