Religion:Enbilulu
Enbilulu (Sumerian: 𒀭𒂗𒁉𒇻𒇻 dEN-bi.lu.lu) was a Mesopotamian god associated with irrigation, and by extension with both canals and rivers. The origin of his name is unknown, and there is no agreement among experts in which way he was related to the similarly named deities Bilulu and Ninbilulu. While originally an independent deity, he eventually came to be seen as a name of Marduk and is mentioned in this role in the Enūma Eliš.
Character
The meaning of the term bilulu is not known, but it appears in two other names of deities as well, Ninbilulu, known from Early Dynastic sources, and Bilulu, known from the myth Inanna and Bilulu.[1] It has been proposed that there was originally only one deity, Bilulu, who was female and later split into male Enbilulu and female Ninbilulu.[1] However, the identification of Enbilulu and Bilulu is "problematic" according to Wilfred G. Lambert, as "the character of the goddess (...) is not sufficiently similar to that of Enbilulu for the matter to be sure."[2] Another possibility is that Ninbilulu and Enbilulu were the same deity, whose gender either changed after the Early Dynastic period from female to male[1] or who was regarded as male all along.[3] The sign NIN did not necessarily denote name as belonging to a female deity in Mesopotamian sources.[2]
It has been argued that the theoretical original Bilulu was a personification of the storm or of rain clouds.[1] However Enbilulu only rarely is mentioned in association with rain.[4] Frans Wiggermann instead proposes the word bilulu refers to rushes.[5]
Enbilulu was chiefly associated with irrigation[6] and with the water of both canals and rivers.[4] He could be called the "canal inspector of heaven and earth."[7] He has been described as a "purely agricultural deity"[2] and in that capacity compared with Enkimdu.[8]
Worship
Ninbilulu, who according to Antoine Cavigneaux and Manfred Krebernik might be the same deity as Enbilulu, appears in the Early Dynastic Fara and Abu Salabikh god lists and in a zame hymn from the same period[3] in relation with Tigris, Euphrates and other sources of water, but without a cult center listed.[1] Daniel Schwemer proposes that Enbilulu originally belonged to the pantheon of Eridu.[6] Wilfred G. Lambert considered him to be a deity associated with the city of Babylon.[9] In the Esagil temple complex, a seat was dedicated to him jointly with Enmesharra.[10] It bore the name du6.ki.sikil, "mound, pure place."[10]
An exorcistic text from the late first millennium BCE assumed to originate in Der lists Enbilulu alongside multiple other agricultural deities, such as Urash, Ennugi and Ningirsu, and implores all of them to protect a field.[11]
A Hittite scribe named Ḫanikkuili, son of a man bearing the Mesopotamian name Anu-šar-ilan, described himself as a servant of Enbilulu in a colophon of a text about Naram-Sin he copied.[12]
Mythology
In the myth Enlil and Ninlil Enbilulu's parents are the eponymous deities, Enlil and Ninlil, while his brothers are Nanna, Nergal and Ninazu,[13] In other sources he could instead be considered as a son of Ea.[4]
In the myth Enki and the World Order, Enbilulu is entrusted with taking care of the Euphrates and the Tigris by the eponymous god.[14] Enki himself is apparently responsible for their debit in the same narrative, though it is Enbilulu who regulates them.[15]
A single incantation credits Enbilulu with being responsible for the creation of the order of days, week and months, a role usually attributed to the moon god Sin (Nanna).[2] Linguistic analysis indicates it was composed in the Middle Babylonian period, but the only known tablet might be a late copy.[16]
Enbilulu as a name of Marduk
In the Enūma Eliš, Enbilulu is one of the names bestowed upon Marduk.[9] Wilfred G. Lambert noted that Enbilulu appears to be one of the names among the fifty which can be considered "major," as it originally belonged to a fully distinct deity.[17] He considers Asalluhi, Tutu and Šazu to be the other names belonging to this category.[17] It is uncertain how Enbilulu came to be absorbed by Marduk.[18] It has been proposed that Marduk was first equated with Adad of Babylon, mentioned as a distinct deity in year names of Hammurabi and Samsu-iluna, and then by extension with Enbilulu.[19] There is however no direct evidence that Adad was ever called Enbilulu in Babylon,[8] and Daniel Schwemer notes that the only source suggesting an equation between them is late and only offers an explanation of Enbilulu's character as Adad-like.[6]
Enūma Eliš describes Enbilulu as a deity who is responsible for the distribution of water and thus for the preservation of pastures and crops.[20] The variant name Enbilulu-Epadun is specifically connected with irrigation canals.[20] Two further names, Enbilulu-Gugal and Enbilulu-Hegal, are linked with abundance.[21] The enumeration of variant Enbilulu names is followed up by Sirsir.[20]
Identification of Marduk and Enbilulu is also known from other sources, such as the incantation series Udug Hul, the oldest examples of which are known from the late second millennium BCE.[22] The god list An = Anu ša amēli refers to him as Marduk ša patati, "Marduk of the canals."[23] He is also listed as the Sumerian counterpart of Marduk in an Emesal vocabulary.[8]
In a single hymn, Enbilulu occurs as a name of Nabu rather than Marduk.[8]
References
- ↑ 1.0 1.1 1.2 1.3 1.4 Asher-Greve & Westenholz 2013, p. 50.
- ↑ 2.0 2.1 2.2 2.3 Lambert 2006, p. 239.
- ↑ 3.0 3.1 Cavigneaux & Krebernik 1998, p. 336.
- ↑ 4.0 4.1 4.2 Schwemer 2001, p. 90.
- ↑ Wiggermann 2011, p. 674.
- ↑ 6.0 6.1 6.2 Schwemer 2007, p. 128.
- ↑ Wiggermann 2011, p. 679.
- ↑ 8.0 8.1 8.2 8.3 Lambert 2013, p. 486.
- ↑ 9.0 9.1 Lambert 2013, p. 456.
- ↑ 10.0 10.1 George 1993, p. 77.
- ↑ George, Taniguchi & Geller 2010, pp. 123-124.
- ↑ Torri 2015, p. 582.
- ↑ Wiggermann 1998, p. 330.
- ↑ Vanstiphout 1997, p. 117.
- ↑ Vanstiphout 1997, p. 121.
- ↑ Lambert 2006, p. 237.
- ↑ 17.0 17.1 Lambert 2013, p. 159.
- ↑ Lambert 2013, p. 255.
- ↑ Lambert 2013, p. 485.
- ↑ 20.0 20.1 20.2 Lambert 2013, p. 127.
- ↑ Lambert 2013, pp. 127-129.
- ↑ Geller 2015, p. 8.
- ↑ George, Taniguchi & Geller 2010, p. 134.
Bibliography
- Asher-Greve, Julia M.; Westenholz, Joan G. (2013). Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources. ISBN 978-3-7278-1738-0. https://www.zora.uzh.ch/id/eprint/135436/1/Asher-Greve_Westenholz_2013_Goddesses_in_Context.pdf.
- Cavigneaux, Antoine; Krebernik, Manfred (1998) (in de)
- George, Andrew R. (1993). House most high: the temples of ancient Mesopotamia. Winona Lake: Eisenbrauns. ISBN 0-931464-80-3. OCLC 27813103.
- Geller, Markham J. (2015). Healing Magic and Evil Demons. De Gruyter. doi:10.1515/9781614513094. ISBN 978-1-61451-309-4.
- George, Andrew R.; Taniguchi, Junko; Geller, M. J. (2010). "The Dogs of Ninkilim, part two: Babylonian rituals to counter field pests". Iraq (Cambridge University Press) 72: 79–148. doi:10.1017/s0021088900000607. ISSN 0021-0889. https://www.researchgate.net/publication/303824379.
- Lambert, Wilfred G. (2006). "Enbilulu and the Calendar". If a Man Builds a Joyful House: Assyriological Studies in Honor of Erle Verdun Leichty. Brill. doi:10.1163/9789047408239_022. ISBN 9789047408239.
- Lambert, Wilfred G. (2013). Babylonian creation myths. Winona Lake, Indiana: Eisenbrauns. ISBN 978-1-57506-861-9. OCLC 861537250.
- Schwemer, Daniel (2001) (in de). Die Wettergottgestalten Mesopotamiens und Nordsyriens im Zeitalter der Keilschriftkulturen: Materialien und Studien nach den schriftlichen Quellen. Wiesbaden: Harrassowitz. ISBN 978-3-447-04456-1. OCLC 48145544. https://www.academia.edu/16999070.
- Schwemer, Daniel (2007). "The Storm-Gods of the Ancient Near East: Summary, Synthesis, Recent Studies Part I". Journal of Ancient Near Eastern Religions (Brill) 7 (2): 121–168. doi:10.1163/156921207783876404. ISSN 1569-2116. https://eprints.soas.ac.uk/7075/1/JANER7%3A2offprint.pdf.
- Torri, Giulia (2015). "Hereditary Transmission of Specialized Knowledge in Hittite Anatolia: The Case of the Scribal Families of the Empire Period". Tradition and Innovation in the Ancient Near East. Penn State University Press. doi:10.1515/9781575063584-051. https://www.academia.edu/10501833.
- Vanstiphout, Herman L. J. (1997). "Why did Enki Organize the World?". in Finkel, I. L.; Geller, M. J.. Sumerian Gods and their Representations. ISBN 978-90-56-93005-9.
- Wiggermann, Frans A. M. (1998)
- Wiggermann, Frans A. M. (2011). "Agriculture as Civilization: Sages, Farmers, and Barbarians". Oxford Handbooks Online. Oxford University Press. doi:10.1093/oxfordhb/9780199557301.013.0031. https://www.academia.edu/2393461.
External links
- Enki and the World Order in the Electronic Text Corpus of Sumerian Literature
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