By Spencer L. Allen
This publication investigates the difficulty of the singularity as opposed to the multiplicity of old close to jap deities who're recognized by way of a typical first identify yet differentiated via their final names, or geographic epithets. It focuses totally on the Ištar divine names in Mesopotamia, Baal names within the Levant, and Yahweh names in Israel, and it truly is dependent round 4 key questions: How did the ancients outline what it intended to be a god - or extra pragmatically, what sort of remedy did a character or item have to obtain for you to be thought of a god by means of the ancients? Upon what bases and in accordance with which texts do glossy students confirm whilst a character or item is a god in an historical tradition? In what methods are deities with either first and final names handled an analogous and in a different way from deities with purely first names? below what conditions are deities with universal first names and diversified final names recognizable as specified autonomous deities, and below what situations are they basically neighborhood manifestations of an overarching deity? The conclusions drawn in regards to the singularity of neighborhood manifestations as opposed to the multiplicity of self reliant deities are particular to every person first identify tested in response to the knowledge and texts on hand for every divine first identify.
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Additional resources for The Splintered Divine: A Study of Ištar, Baal, and Yahweh Divine Names and Divine Multiplicity in the Ancient Near East
Sample text
Also, when Ninurta retrieves the Tablet of Destinies on behalf of his father Enlil, he is Nabȗ who holds the tablet as the scribe and son of the Babylonian chief deity Marduk. 42 Amar Annus, The God Ninurta in the Mythology and Royal Ideology of Ancient Mesopotamia, SAAS 14 (Helsinki: Neo-Assyrian Text Corpus Project: 2002), 2. 43 Annus, Ninurta, 4. , 4). , 46–47). That one deity’s rise could occur at the expense of another should be conceptually antithetical to the identification of the two gods.
46–47). That one deity’s rise could occur at the expense of another should be conceptually antithetical to the identification of the two gods. , 46–47), Annus is able to distinguish the deities while simultaneously equating them. 24 Considering Multiplicity and Defining Deity While previous scholars, such as Lambert and Jerrold Cooper, have identified Ninurta with Ningirsu as a matter of fact,44 there is a significant difference between identifying two (or even three) gods who share many similar attributes and a common divine lineage and identifying one god with other gods because of a shared attribute.
This book consists of six chapters, along with this introduction and the conclusion, and each chapter addresses one or more of these questions. For the most part, chapter 1 focuses on the first question and is rooted in modern theory and discussions about ancient conceptions about the divine and the privileging of ancient scholarly texts over state documents. The remainder of the book, chapters 2–6, focuses on the latter two questions and is rooted in the empirical analyses of ancient texts from ancient Assyria, Anatolia, SyroPalestine, and the Mediterranean world.