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Aya (goddess)

January 06, 2023

Aya (rarely Nin-Aya)[1] was an Akkadian goddess of dawn, and the wife of Shamash, the sun god. Her Sumerian equivalent was Sherida, wife of Shamash's equivalent Utu.[3]

Aya
Goddess of dawn
Other namesNin-Aya,[1] Sherida, Ninkar, Sudaĝ, Sudgan[2]
Major cult centerSippar, Larsa
Personal information
Consort
ChildrenIshum, Kittum, Mamu

Character

Aya's name means dawn in Akkadian.[4] She was associated with morning light and the rising sun.[3] In this role she was called "morning-maker."[5] It has also been suggested that the Sumerian name Sherida (𒀭𒂠𒉪𒁕) was a loan from Akkadian šērtum, "morning."[6] Gebhard Selz notes that this would make her one of the first deities whose name has Akkadian origin to be integrated into the pantheons of Sumerian-speaking areas.[6] Other such examples are Suen,[6] a name of the moon god,[7] and Ishtaran, a divine judge.[8] Further attested names of the sun god's wife include Ninkar, Sudaĝ and Sudgan.[2]

Her another primary function was that of a divine bride, as exemplified by her epithet kallatum ("bride," "daughter in law").[5] As Shamash's wife she was regarded as epitome of beauty and charm.[5] Shamash and Aya are the divine couple most often invoked together in seal inscriptions from Sippar, followed by Adad and Shala and Enki and Damkina.[9] Aya was also commonly invoked to intercede with her husband on behalf of human devotees.[4] This function is also well attested for other divine spouses, such as Ninmug and Shala.[10] It has also been pointed out that in the case of Inanna, her sukkal Ninshubur fulfilled a similar role.[10]

In art Aya was commonly depicted frontally.[3] Many depictions highlighted her beauty and sexual charm.[11] On seals from Sippar she was often depicted wearing a type of garment which exposed her right breast, meant to emphasize her qualities as a charming and attractive bride.[11] Ishtar and Annunitum (who in Sippar functioned as a separate goddess, rather than an epithet) were depicted similarly.[11] The existence of an emblem representing Aya is mentioned in texts from Sippar, but no detailed descriptions of it are known.[12]

Association with other deities

Aya was regarded as the wife of Shamash, and thus the daughter-in-law of his parents Suen and Ningal and sister-in-law of Ishtar.[5] Their daughters were Mamu (or Mamud), the goddess of dreams[13] and Kittum ("truth").[2] According to Joan Goodnick Westenholz another child of the sun god and his wife was Ishum.[14] However, due to confusion between Sudaĝ (a title of Aya, "golden glow"[15]) and Sud (the tutelary goddess of Shuruppak, equated with Ninlil) the latter appears in the role Ishum's mother in a single myth.[14] Manfred Krebernik assumes that Sud and Sudaĝ were only confused with each other rather than conflated or syncretised.[16]

A single god list dated to the Middle Babylonian period or later equates Lahar with Aya and explains that the former should be understood as "Aya as the goddess of of caring for things," da-a šá ku-né-e.[17] This equation is regarded as unusual, as Lahar was consistently regarded as male otherwise, and the evidence for connections between both goddesses and mortal women with herding sheep, a sphere of life Lahar was associated with, is limited.[17]

Hurrian reception

Outside Mesopotamia Aya was incorporated into Hurrian religion under the name "Ayu-Ikalti,"[18] derived from the phrase Aya kallatu.[19] In Hurrian sources she was also viewed as the spouse of a sun god, Šimige.[18] She is one of the Hurrian deities depicted in the Yazılıkaya sanctuary, where a relief of her can be seen in a procession of goddesses, between Nikkal and a figure who might represent Shaushka.[20]

A trilingual Sumero-Hurro-Ugaritic edition of the Weidner god list from Ugarit attests the equivalence between Shamash (Utu), Šimige and the local sun goddess Shapash (Šapšu).[21] Apparently to avoid the implications that Shapash had a wife, the scribes interpreted the name of Aya, present in the Sumerian original, as an unconventional writing of Ea.[22] Instead of the Hurrian spelling of Aya, the name Eyan corresponds to him in the Hurrian column and Ugaritic one lists the local craftsman god Kothar-wa-Khasis.[22]

Worship

While Aya is overall less well attested in textual records than major goddesses such as Ishtar, Nanaya, Ninlil or Ninisina,[23] it is nonetheless assumed that she was a popular target of personal devotion,[23] as she appears commonly in personal names and on seals.[5] She was worshiped already in the Early Dynastic period,[5] and appears in texts from Ur, as well as in the Abu Salabikh and Fara god lists.[3] The name Sherida is already attested in theophoric names from Lagash from the same period, such as Ur-Sherida.[6] In the Old Babylonian period Aya was one of the most popular goddesses,[5] with only Ishtar appearing more often in sources such as personal letters.[24] Ebabbar (Sumerian: "Shining white house"[25]), Shamash's temple in Sippar, was the primary center of Aya's cult as well.[26] In legal documents from that city, she often appears as a divine witness, alongside her husband, their daughter Mamu and Shamash's sukkal Bunene,[9] the latter two also regarded as a couple.[27] Manishtushu dedicated a mace head to "Nin-Aya" in Sippar.[28] Samsu-iluna, one of the Old Babylonian kings, called himself "beloved of Shamash and Aya" and both renovated the Ebabbar and built walls around Sippar.[29]

Naditu priestesses from Sippar were particularly closely associated with Aya: they addressed her as their mistress, commonly took theophoric names invoking her, and exclusively swore oaths by her.[30] They were a class of women closely associated with Shamash.[31] Their existence is particularly well attested in the Old Babylonian period,[32] and it has been argued that the institution first developed around 1880 BCE, during the reign of Sumu-la-El of Babylon.[33] Naditu lived in a building referred to as gagûm, conventionally translated as "cloister,"[32] and Tonia Sharlach notes they can be compared to medieval Christian nuns.[34] They are sometimes described as "priestesses" in modern literature, but while it is well attested that they were considered to be dedicated to a specific deity, there is little evidence for their involvement in religious activities other than personal prayer. It is not impossible they were understood as a fully separate social class.[35] Family background of individual naditu varied, though they came predominantly from the higher strata of society.[36] While many came from families of craftsmen, scribes or military officials, a number of them were daughters or sisters of kings.[34] Both Zimri-Lim of Mari and Hammurabi of Babylon had naditu of Shamash among their female family members.[34]

It has been argued Aya was less prominent in the other city associated with Shamash, Larsa, where she doesn't appear in official lists of offerings.[5] It is assumed that the Ebabbar in this city was nonetheless regarded as dedicated to her alongside Shamash.[37] Some references are also present in texts from the Neo-Babylonian period, with one text mentioning the priests from Larsa sent jewelry of Aya and of the "divine daughter of Ebabbar" to Uruk for repairs.[38] References to a "treasury of Shamash and Aya" are known too.[39] Paul-Alain Beaulieu additionally proposes that a goddess only known by the epithet Belet Larsa ("Lady of Larsa"), who appears in Neo-Babylonian letters, might be Aya.[40]

A sanctuary dedicated to Aya, Eidubba ("house of storage bins") also existed in Assur.[41] A further house of worship dedicated to her, mentioned in the Canonical Temple List, was known as Edimgalanna ("house, great bond of heaven"), but its location is unknown.[42] In Seleucid Uruk, she was among the goddesses celebrated during the New Year festival.[43]

Aya was also worshiped outside Mesopotamia in Mari.[44] She appears in theophoric names of women from this city with comparable frequency to her husband Shamash and Dagan, the head god of inland Syria,[44] though less commonly than Annu, Ishtar, Ishara, Kakka (regarded as a goddess in this city), Mamma and Admu.[45] Examples include Aya-lamassi, Aya-ummi and Yatara-Aya.[46]

Uncertain attestations

Manfred Krebernik assumes that in texts from Ebla, the name Ninkar refers to the spouse of a sun deity, who he assumed was seen as male in this city.[47] Alfonso Archi instead concludes that the deity was primarily female based on lexical evidence.[48] Joan Goodnick Westenholz proposed that Ninkar in Eblaite texts should be interpreted as Ninkarrak rather than the phonetically similar but more obscure Mesopotamian Ninkar.[49] Occasional shortening of Ninkarrak's name to "Ninkar" is known from Mesopotamian sources as well.[50] The identification of Eblaite Ninkar with Ninkarrak is also accepted by Archi.[48]

Mythology

Buduhudug, a mythical mountain where the sun was believed to set, was regarded as "the entrance of Shamash to Aya" (nēreb dŠamaš <ana> dAya) - the place where they were able to reunite each day after Shamash finished his journey through the sky.[51][52]

In the "Standard Babylonian" version of the Epic of Gilgamesh, Ninsun during her prayer to Shamash asks Aya three times to intercede on behalf of her son Gilgamesh to guarantee his safety both during the day and the night.[53] Ninsun states that the optimal time for Aya to appeal to her husband is right after sunset, when he returns home from his daily journey.[54]

References

  1. ^ a b Asher-Greve & Westenholz 2013, p. 7.
  2. ^ a b c Krebernik 2011, p. 602.
  3. ^ a b c d Asher-Greve & Westenholz 2013, p. 258.
  4. ^ a b Asher-Greve & Westenholz 2013, p. 119.
  5. ^ a b c d e f g h Asher-Greve & Westenholz 2013, p. 259.
  6. ^ a b c d Selz 1995, p. 276.
  7. ^ Selz 1995, p. 275.
  8. ^ Selz 1995, p. 155.
  9. ^ a b Asher-Greve & Westenholz 2013, p. 257.
  10. ^ a b Asher-Greve & Westenholz 2013, p. 273.
  11. ^ a b c Asher-Greve & Westenholz 2013, p. 269.
  12. ^ Asher-Greve & Westenholz 2013, p. 264.
  13. ^ Asher-Greve & Westenholz 2013, p. 262.
  14. ^ a b Asher-Greve & Westenholz 2013, p. 77.
  15. ^ Krebernik 2013, p. 241-242.
  16. ^ Krebernik 2013, p. 242.
  17. ^ a b Lambert 2013, p. 523.
  18. ^ a b Taracha 2009, p. 127.
  19. ^ Archi 2013, p. 10.
  20. ^ Taracha 2009, p. 95.
  21. ^ Tugendhaft 2016, p. 176.
  22. ^ a b Tugendhaft 2016, p. 180.
  23. ^ a b Asher-Greve & Westenholz 2013, p. 267.
  24. ^ Asher-Greve & Westenholz 2013, p. 251.
  25. ^ Asher-Greve & Westenholz 2013, p. 255.
  26. ^ Asher-Greve & Westenholz 2013, p. 110.
  27. ^ Asher-Greve & Westenholz 2013, p. 260.
  28. ^ Asher-Greve & Westenholz 2013, p. 64.
  29. ^ Asher-Greve & Westenholz 2013, p. 256.
  30. ^ Asher-Greve & Westenholz 2013, p. 261.
  31. ^ Harris 1975, p. 307.
  32. ^ a b Sharlach 2007, p. 67.
  33. ^ Sharlach 2007, p. 70.
  34. ^ a b c Sharlach 2007, p. 68.
  35. ^ Sharlach 2007, pp. 67–68.
  36. ^ Harris 1975, p. 306.
  37. ^ George 1993, p. 70.
  38. ^ Beaulieu 1991, p. 59.
  39. ^ Beaulieu 1991, p. 60.
  40. ^ Beaulieu 1991, p. 58.
  41. ^ George 1993, p. 103.
  42. ^ George 1993, p. 75.
  43. ^ Asher-Greve & Westenholz 2013, p. 126.
  44. ^ a b Nakata 1995, p. 236.
  45. ^ Nakata 1995, pp. 235–236.
  46. ^ Nakata 1995, p. 246.
  47. ^ Krebernik 2011, p. 606.
  48. ^ a b Archi 2019, p. 43.
  49. ^ Westenholz 2010, p. 397.
  50. ^ Westenholz 2010, p. 380.
  51. ^ George 2003, p. 863.
  52. ^ Woods 2009, p. 187.
  53. ^ George 2003, pp. 459–460.
  54. ^ George 2003, p. 461.

Bibliography

  • Archi, Alfonso (2013). "The West Hurrian Pantheon and Its Background". In Collins, B. J.; Michalowski, P. (eds.). Beyond Hatti: a tribute to Gary Beckman. Atlanta: Lockwood Press. ISBN 978-1-937040-11-6. OCLC 882106763.
  • Archi, Alfonso (2019). "Šamagan and the Mules of Ebla. Syrian Gods in Sumerian Disguise". Between Syria and the Highlands: studies in honor of Giorgio Buccellati & Marilyn Kelly-Buccellati. Rome: Arbor Sapientiae editore. ISBN 88-31341-01-4. OCLC 1137837171.
  • Asher-Greve, Julia M.; Westenholz, Joan G. (2013). Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources (PDF). ISBN 978-3-7278-1738-0.
  • Beaulieu, Paul-Alain (1991). "Neo-Babylonian Larsa: A Preliminary Study". Orientalia. GBPress- Gregorian Biblical Press. 60 (2): 58–81. ISSN 0030-5367. JSTOR 43075908. Retrieved 2022-02-11.
  • George, Andrew R. (1993). House most high: the temples of ancient Mesopotamia. Winona Lake: Eisenbrauns. ISBN 0-931464-80-3. OCLC 27813103.
  • George, Andrew R. (2003). The Babylonian Gilgamesh epic: introduction, critical edition and cuneiform texts. Oxford New York: Oxford University Press. ISBN 0-19-814922-0. OCLC 51668477.
  • Harris, Rivkah (1975). Ancient Sippar: a Demographic Study of an Old-Babylonian City, 1894-1595 B.C. Uitgaven van het Nederlands Historisch-Archaeologisch Instituut te Istanbul. Nederlands Historisch-Archaeologisch Instituut. Retrieved 2022-06-12.
  • Krebernik, Manfred (2011), "Sonnengott A. I. In Mesopotamien. Philologisch", Reallexikon der Assyriologie (in German), retrieved 2021-08-08
  • Krebernik, Manfred (2013), "Sudaĝ", Reallexikon der Assyriologie (in German), retrieved 2021-08-08
  • Lambert, Wilfred G. (2013). Babylonian creation myths. Winona Lake, Indiana: Eisenbrauns. ISBN 978-1-57506-861-9. OCLC 861537250.
  • Nakata, Ichiro (1995). "A Study of Women's Theophoric Personal Names in Old Babylonian Texts from Mari". Orient. The Society for Near Eastern Studies in Japan. 30 and 31: 234–253. doi:10.5356/orient1960.30and31.234. ISSN 1884-1392.
  • Selz, Gebhard (1995). Untersuchungen zur Götterwelt des altsumerischen Stadtstaates von Lagaš (in German). Philadelphia: University of Pennsylvania Museum. ISBN 978-0-924171-00-0. OCLC 33334960.
  • Sharlach, Tonia (2007). "Social Change and the Transition from the Third Dynasty of Ur to the Old Babylonian Period". In Crawford, Harriet E. W. (ed.). Regime change in the ancient Near East and Egypt: from Sargon of Agade to Saddam Hussein. Oxford: Oxford University Press. ISBN 0-19-726390-9. OCLC 71163766.
  • Taracha, Piotr (2009). Religions of Second Millennium Anatolia. Harrassowitz. ISBN 978-3447058858.
  • Tugendhaft, Aaron (2016). "Gods on clay: Ancient Near Eastern scholarly practices and the history of religions". In Grafton, Anthony; Most, Glenn W. (eds.). Canonical Texts and Scholarly Practices. Cambridge: Cambridge University Press. doi:10.1017/cbo9781316226728.009.
  • Westenholz, Joan G. (2010). "Ninkarrak – an Akkadian goddess in Sumerian guise". Von Göttern und Menschen. BRILL. doi:10.1163/9789004187474_020.
  • Woods, Christopher (2009). "At the Edge of the World: Cosmological Conceptions of the Eastern Horizon in Mesopotamia". Journal of Ancient Near Eastern Religions. 9 (2): 183–239. doi:10.1163/156921109X12520501747912. ISSN 1569-2116. Retrieved 2021-08-08.

January 06, 2023
goddess, rarely, akkadian, goddess, dawn, wife, shamash, sumerian, equivalent, sherida, wife, shamash, equivalent, ayagoddess, dawnother, namesnin, sherida, ninkar, sudaĝ, sudgan, major, cult, centersippar, larsapersonal, informationconsortshamash, Šimige, onl. Aya rarely Nin Aya 1 was an Akkadian goddess of dawn and the wife of Shamash the sun god Her Sumerian equivalent was Sherida wife of Shamash s equivalent Utu 3 AyaGoddess of dawnOther namesNin Aya 1 Sherida Ninkar Sudaĝ Sudgan 2 Major cult centerSippar LarsaPersonal informationConsortShamash Utu Simige only in Hurrian religion ChildrenIshum Kittum Mamu Contents 1 Character 2 Association with other deities 2 1 Hurrian reception 3 Worship 3 1 Uncertain attestations 4 Mythology 5 References 5 1 BibliographyCharacter EditAya s name means dawn in Akkadian 4 She was associated with morning light and the rising sun 3 In this role she was called morning maker 5 It has also been suggested that the Sumerian name Sherida 𒀭𒂠𒉪𒁕 was a loan from Akkadian sertum morning 6 Gebhard Selz notes that this would make her one of the first deities whose name has Akkadian origin to be integrated into the pantheons of Sumerian speaking areas 6 Other such examples are Suen 6 a name of the moon god 7 and Ishtaran a divine judge 8 Further attested names of the sun god s wife include Ninkar Sudaĝ and Sudgan 2 Her another primary function was that of a divine bride as exemplified by her epithet kallatum bride daughter in law 5 As Shamash s wife she was regarded as epitome of beauty and charm 5 Shamash and Aya are the divine couple most often invoked together in seal inscriptions from Sippar followed by Adad and Shala and Enki and Damkina 9 Aya was also commonly invoked to intercede with her husband on behalf of human devotees 4 This function is also well attested for other divine spouses such as Ninmug and Shala 10 It has also been pointed out that in the case of Inanna her sukkal Ninshubur fulfilled a similar role 10 In art Aya was commonly depicted frontally 3 Many depictions highlighted her beauty and sexual charm 11 On seals from Sippar she was often depicted wearing a type of garment which exposed her right breast meant to emphasize her qualities as a charming and attractive bride 11 Ishtar and Annunitum who in Sippar functioned as a separate goddess rather than an epithet were depicted similarly 11 The existence of an emblem representing Aya is mentioned in texts from Sippar but no detailed descriptions of it are known 12 Association with other deities EditAya was regarded as the wife of Shamash and thus the daughter in law of his parents Suen and Ningal and sister in law of Ishtar 5 Their daughters were Mamu or Mamud the goddess of dreams 13 and Kittum truth 2 According to Joan Goodnick Westenholz another child of the sun god and his wife was Ishum 14 However due to confusion between Sudaĝ a title of Aya golden glow 15 and Sud the tutelary goddess of Shuruppak equated with Ninlil the latter appears in the role Ishum s mother in a single myth 14 Manfred Krebernik assumes that Sud and Sudaĝ were only confused with each other rather than conflated or syncretised 16 A single god list dated to the Middle Babylonian period or later equates Lahar with Aya and explains that the former should be understood as Aya as the goddess of of caring for things da a sa ku ne e 17 This equation is regarded as unusual as Lahar was consistently regarded as male otherwise and the evidence for connections between both goddesses and mortal women with herding sheep a sphere of life Lahar was associated with is limited 17 Hurrian reception Edit Outside Mesopotamia Aya was incorporated into Hurrian religion under the name Ayu Ikalti 18 derived from the phrase Aya kallatu 19 In Hurrian sources she was also viewed as the spouse of a sun god Simige 18 She is one of the Hurrian deities depicted in the Yazilikaya sanctuary where a relief of her can be seen in a procession of goddesses between Nikkal and a figure who might represent Shaushka 20 A trilingual Sumero Hurro Ugaritic edition of the Weidner god list from Ugarit attests the equivalence between Shamash Utu Simige and the local sun goddess Shapash Sapsu 21 Apparently to avoid the implications that Shapash had a wife the scribes interpreted the name of Aya present in the Sumerian original as an unconventional writing of Ea 22 Instead of the Hurrian spelling of Aya the name Eyan corresponds to him in the Hurrian column and Ugaritic one lists the local craftsman god Kothar wa Khasis 22 Worship EditWhile Aya is overall less well attested in textual records than major goddesses such as Ishtar Nanaya Ninlil or Ninisina 23 it is nonetheless assumed that she was a popular target of personal devotion 23 as she appears commonly in personal names and on seals 5 She was worshiped already in the Early Dynastic period 5 and appears in texts from Ur as well as in the Abu Salabikh and Fara god lists 3 The name Sherida is already attested in theophoric names from Lagash from the same period such as Ur Sherida 6 In the Old Babylonian period Aya was one of the most popular goddesses 5 with only Ishtar appearing more often in sources such as personal letters 24 Ebabbar Sumerian Shining white house 25 Shamash s temple in Sippar was the primary center of Aya s cult as well 26 In legal documents from that city she often appears as a divine witness alongside her husband their daughter Mamu and Shamash s sukkal Bunene 9 the latter two also regarded as a couple 27 Manishtushu dedicated a mace head to Nin Aya in Sippar 28 Samsu iluna one of the Old Babylonian kings called himself beloved of Shamash and Aya and both renovated the Ebabbar and built walls around Sippar 29 Naditu priestesses from Sippar were particularly closely associated with Aya they addressed her as their mistress commonly took theophoric names invoking her and exclusively swore oaths by her 30 They were a class of women closely associated with Shamash 31 Their existence is particularly well attested in the Old Babylonian period 32 and it has been argued that the institution first developed around 1880 BCE during the reign of Sumu la El of Babylon 33 Naditu lived in a building referred to as gagum conventionally translated as cloister 32 and Tonia Sharlach notes they can be compared to medieval Christian nuns 34 They are sometimes described as priestesses in modern literature but while it is well attested that they were considered to be dedicated to a specific deity there is little evidence for their involvement in religious activities other than personal prayer It is not impossible they were understood as a fully separate social class 35 Family background of individual naditu varied though they came predominantly from the higher strata of society 36 While many came from families of craftsmen scribes or military officials a number of them were daughters or sisters of kings 34 Both Zimri Lim of Mari and Hammurabi of Babylon had naditu of Shamash among their female family members 34 It has been argued Aya was less prominent in the other city associated with Shamash Larsa where she doesn t appear in official lists of offerings 5 It is assumed that the Ebabbar in this city was nonetheless regarded as dedicated to her alongside Shamash 37 Some references are also present in texts from the Neo Babylonian period with one text mentioning the priests from Larsa sent jewelry of Aya and of the divine daughter of Ebabbar to Uruk for repairs 38 References to a treasury of Shamash and Aya are known too 39 Paul Alain Beaulieu additionally proposes that a goddess only known by the epithet Belet Larsa Lady of Larsa who appears in Neo Babylonian letters might be Aya 40 A sanctuary dedicated to Aya Eidubba house of storage bins also existed in Assur 41 A further house of worship dedicated to her mentioned in the Canonical Temple List was known as Edimgalanna house great bond of heaven but its location is unknown 42 In Seleucid Uruk she was among the goddesses celebrated during the New Year festival 43 Aya was also worshiped outside Mesopotamia in Mari 44 She appears in theophoric names of women from this city with comparable frequency to her husband Shamash and Dagan the head god of inland Syria 44 though less commonly than Annu Ishtar Ishara Kakka regarded as a goddess in this city Mamma and Admu 45 Examples include Aya lamassi Aya ummi and Yatara Aya 46 Uncertain attestations Edit Manfred Krebernik assumes that in texts from Ebla the name Ninkar refers to the spouse of a sun deity who he assumed was seen as male in this city 47 Alfonso Archi instead concludes that the deity was primarily female based on lexical evidence 48 Joan Goodnick Westenholz proposed that Ninkar in Eblaite texts should be interpreted as Ninkarrak rather than the phonetically similar but more obscure Mesopotamian Ninkar 49 Occasional shortening of Ninkarrak s name to Ninkar is known from Mesopotamian sources as well 50 The identification of Eblaite Ninkar with Ninkarrak is also accepted by Archi 48 Mythology EditBuduhudug a mythical mountain where the sun was believed to set was regarded as the entrance of Shamash to Aya nereb dSamas lt ana gt dAya the place where they were able to reunite each day after Shamash finished his journey through the sky 51 52 In the Standard Babylonian version of the Epic of Gilgamesh Ninsun during her prayer to Shamash asks Aya three times to intercede on behalf of her son Gilgamesh to guarantee his safety both during the day and the night 53 Ninsun states that the optimal time for Aya to appeal to her husband is right after sunset when he returns home from his daily journey 54 References Edit a b Asher Greve amp Westenholz 2013 p 7 a b c Krebernik 2011 p 602 a b c d Asher Greve amp Westenholz 2013 p 258 a b Asher Greve amp Westenholz 2013 p 119 a b c d e f g h Asher Greve amp Westenholz 2013 p 259 a b c d Selz 1995 p 276 Selz 1995 p 275 Selz 1995 p 155 a b Asher Greve amp Westenholz 2013 p 257 a b Asher Greve amp Westenholz 2013 p 273 a b c Asher Greve amp Westenholz 2013 p 269 Asher Greve amp Westenholz 2013 p 264 Asher Greve amp Westenholz 2013 p 262 a b Asher Greve amp Westenholz 2013 p 77 Krebernik 2013 p 241 242 Krebernik 2013 p 242 a b Lambert 2013 p 523 a b Taracha 2009 p 127 Archi 2013 p 10 Taracha 2009 p 95 Tugendhaft 2016 p 176 a b Tugendhaft 2016 p 180 a b Asher Greve amp Westenholz 2013 p 267 Asher Greve amp Westenholz 2013 p 251 Asher Greve amp Westenholz 2013 p 255 Asher Greve amp Westenholz 2013 p 110 Asher Greve amp Westenholz 2013 p 260 Asher Greve amp Westenholz 2013 p 64 Asher Greve amp Westenholz 2013 p 256 Asher Greve amp Westenholz 2013 p 261 Harris 1975 p 307 a b Sharlach 2007 p 67 Sharlach 2007 p 70 a b c Sharlach 2007 p 68 Sharlach 2007 pp 67 68 Harris 1975 p 306 George 1993 p 70 Beaulieu 1991 p 59 Beaulieu 1991 p 60 Beaulieu 1991 p 58 George 1993 p 103 George 1993 p 75 Asher Greve amp Westenholz 2013 p 126 a b Nakata 1995 p 236 Nakata 1995 pp 235 236 Nakata 1995 p 246 Krebernik 2011 p 606 a b Archi 2019 p 43 Westenholz 2010 p 397 Westenholz 2010 p 380 George 2003 p 863 Woods 2009 p 187 George 2003 pp 459 460 George 2003 p 461 Bibliography Edit Archi Alfonso 2013 The West Hurrian Pantheon and Its Background In Collins B J Michalowski P eds Beyond Hatti a tribute to Gary Beckman Atlanta Lockwood Press ISBN 978 1 937040 11 6 OCLC 882106763 Archi Alfonso 2019 Samagan and the Mules of Ebla Syrian Gods in Sumerian Disguise Between Syria and the Highlands studies in honor of Giorgio Buccellati amp Marilyn Kelly Buccellati Rome Arbor Sapientiae editore ISBN 88 31341 01 4 OCLC 1137837171 Asher Greve Julia M Westenholz Joan G 2013 Goddesses in Context On Divine Powers Roles Relationships and Gender in Mesopotamian Textual and Visual Sources PDF ISBN 978 3 7278 1738 0 Beaulieu Paul Alain 1991 Neo Babylonian Larsa A Preliminary Study Orientalia GBPress Gregorian Biblical Press 60 2 58 81 ISSN 0030 5367 JSTOR 43075908 Retrieved 2022 02 11 George Andrew R 1993 House most high the temples of ancient Mesopotamia Winona Lake Eisenbrauns ISBN 0 931464 80 3 OCLC 27813103 George Andrew R 2003 The Babylonian Gilgamesh epic introduction critical edition and cuneiform texts Oxford New York Oxford University Press ISBN 0 19 814922 0 OCLC 51668477 Harris Rivkah 1975 Ancient Sippar a Demographic Study of an Old Babylonian City 1894 1595 B C Uitgaven van het Nederlands Historisch Archaeologisch Instituut te Istanbul Nederlands Historisch Archaeologisch Instituut Retrieved 2022 06 12 Krebernik Manfred 2011 Sonnengott A I In Mesopotamien Philologisch Reallexikon der Assyriologie in German retrieved 2021 08 08 Krebernik Manfred 2013 Sudaĝ Reallexikon der Assyriologie in German retrieved 2021 08 08 Lambert Wilfred G 2013 Babylonian creation myths Winona Lake Indiana Eisenbrauns ISBN 978 1 57506 861 9 OCLC 861537250 Nakata Ichiro 1995 A Study of Women s Theophoric Personal Names in Old Babylonian Texts from Mari Orient The Society for Near Eastern Studies in Japan 30 and 31 234 253 doi 10 5356 orient1960 30and31 234 ISSN 1884 1392 Selz Gebhard 1995 Untersuchungen zur Gotterwelt des altsumerischen Stadtstaates von Lagas in German Philadelphia University of Pennsylvania Museum ISBN 978 0 924171 00 0 OCLC 33334960 Sharlach Tonia 2007 Social Change and the Transition from the Third Dynasty of Ur to the Old Babylonian Period In Crawford Harriet E W ed Regime change in the ancient Near East and Egypt from Sargon of Agade to Saddam Hussein Oxford Oxford University Press ISBN 0 19 726390 9 OCLC 71163766 Taracha Piotr 2009 Religions of Second Millennium Anatolia Harrassowitz ISBN 978 3447058858 Tugendhaft Aaron 2016 Gods on clay Ancient Near Eastern scholarly practices and the history of religions In Grafton Anthony Most Glenn W eds Canonical Texts and Scholarly Practices Cambridge Cambridge University Press doi 10 1017 cbo9781316226728 009 Westenholz Joan G 2010 Ninkarrak an Akkadian goddess in Sumerian guise Von Gottern und Menschen BRILL doi 10 1163 9789004187474 020 Woods Christopher 2009 At the Edge of the World Cosmological Conceptions of the Eastern Horizon in Mesopotamia Journal of Ancient Near Eastern Religions 9 2 183 239 doi 10 1163 156921109X12520501747912 ISSN 1569 2116 Retrieved 2021 08 08 Retrieved from https en wikipedia org w index php title Aya goddess amp oldid 1128894074, wikipedia, wiki, book, books, library,

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