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Itūr-Mēr

October 21, 2023

Itūr-Mēr was a Mesopotamian god worshiped in the kingdom of Mari, and after its fall in the kingdom of Khana, especially in Terqa. His name is structured like a theophoric name rather than a typical theonym, which lead to the proposal that he was originally a deified hero or ancestral figure. An alternative theory considers him a hypostasis of the god Mēr, though unlike him he was not a weather deity.

Itūr-Mēr
Tutelary god of Mari
Major cult centerMari, later Terqa
Personal information
Spousepossibly Tar’am-Mēr[1]

The worship of Itūr-Mēr is best documented in sources from the reign of king Zimri-Lim, which include information about his temple, clergy and festivals. Based on available sources, it is assumed that in addition to serving as the tutelary god of the city of Mari he was also the divine protector of oaths, and could be invoked to heal the sick or to help with solving crimes.

Origin Edit

The name of Itūr-Mēr is structured like a theophoric name and can be translated as "(the god) Mēr has turned (to me)"[2] or "Mēr has returned."[1] The element Itūr- is attested in many Akkadian names, both from Mari and other locations, such as Itūr-Sin, Itūr-Addu and Itūr-Ea.[3] Wilfred G. Lambert pointed out that similarly structured theonyms were common in Upper Mesopotamia and in various parts of Syria contemporarily with the Mari archives.[4] Examples commonly recognized in scholarship include Yakrub-El[3] and Tašqi-Mamma.[5] Lambert also considered Ilaba (to be transcribed "Il-aba" according to his interpretation) a further example of such a name.[4] However, according to Jack M. Sasson this view is incorrect, as are the occasional attempts to classify Lagamal and Latarak as similar deities.[5]

Two main proposals regarding the original nature of Itūr-Mēr are present in scholarship: that he was a hypostasis of Mēr or a deified hero.[6] Researchers supporting the latter view include Ichiro Nakata,[6] Stephanie Dalley (who specifically sees him as a deified king)[7] and Daniel Schwemer.[8] A similar view has also been advanced by Jack M. Sasson, who argues that Itūr-Mēr and other similar deities represented a concept comparable to teraphim, and functioned as incarnations of deceased ancestral figures related to specific cities.[9] Supporters of the former proposal, originally formulated by Dietz-Otto Edzard and Herbert B. Huffmon,[10] include Wilfred G. Lambert[4] and Andrew R. George.[11] According to Schwemer, an argument against identifying Itūr-Mēr and Mēr as two forms of one deity is the fact that the former was not a weather god.[12]

Character Edit

Itūr-Mēr was one of the main gods of the local pantheon of Mari in the Old Babylonian period.[6] He is particularly well attested in documents from the reign of Zimri-Lim (1775-1762 BCE).[6] Daniel Schwemer suggests that he served as the ancestral deity of this ruler's dynasty.[8] He could be referred to with the epithet "king of Mari" (lugal ma-riki).[13] The combination of the Sumerian word lugal and a city name was a standard form of names or epithets of tutelary deities of specific locations.[13] Another attested epithet is "lord of expiation" (or "lord of absolution"), bēl pudîm.[14] Nathan Wasserman compares the presence of Itūr-Mēr in texts from Mari to Babylonian propensity for Marduk, Assyrian for Ashur and to referencing Inshushinak in Akkadian texts from Susa, and considers all of them to belong to the same cultural milieu typical for the Old Babylonian period.[15]

It is assumed that locally Itūr-Mēr was the second most important deity after Dagan, who was recognized as the supreme deity in the entire middle Euphrates area.[13] A possible exception is a letter to Zimri-Lim from queen Šibtu, where Itūr-Mēr is third, and instead of him the sun god Shamash occupies the second position, right behind Dagan.[13] These three gods are followed by Belet Ekallim and Addu (Adad).[13] Jack M. Sasson has suggested that the deity Tar’am-Mēr, "beloved of Mēr," who appears alongside him in an offering list, was his spouse.[1] According to Daniel Schwemer, no other attestations of this deity are presently known.[16] The name Tar’am-Mēr belongs to the same category of theonyms as Itūr-Mēr.[16]

Itūr-Mēr was commonly invoked in oaths, and functioned as their divine protector.[17][18] This role is also attested for him in documents from the kingdom of Khana postdating the destruction of the city of Mari.[6] A Mariote legal text mentions that a certain Pulsī-Addu from the land of Suhum had to swear an oath by Dagan, Itūr-Mēr, Ḫanat and king Zimri-Lim to guarantee that he will not try to pursue his claims in the future after losing in court.[19] While oaths could be taken in the temple of Itūr-Mēr, sometimes due to distance the presence of his statue, emblem or another object associated with him was deemed sufficient.[20]

A secondary, sparsely attested role of Itūr-Mēr was that of a healing deity.[21] One letter to Zimri-Lim, sent by a certain Šu-nuḫra-Ḫalu, mentions that a boy from Aleppo was healed in Abbatum through this god's intervention.[20]

Jack M. Sasson notes that two texts from Mari indicate that in some cases Itūr-Mēr was believed to be capable of helping with solving crimes.[22] After the disappearance of two oxen, his statue was carried around the city, which supposedly lead to the discovery of their remains in one of the houses.[22] In another case, it is said that he reclined over a city gate to determine if messengers from Babylon were responsible for the disappearance of a slave, and through unknown means showed the king that they were not guilty.[22]

Worship Edit

Itūr-Mēr was the tutelary god of Mari,[23][4] an ancient Mesopotamian city identified with the modern site of Tell Hariri in Syria, located close to the border with Iraq.[24] He is first attested in documents from the šakkanakku period,[23] roughly contemporary with the Third Dynasty of Ur.[25] His importance outside Mari itself was minor.[26] According to Ichiro Nakata it is possible he was initially worshiped in Idamaraz, and was later introduced to Suprum as well under either Yaggid-Lim or Yahdun-Lim.[25] Multiple documents indicate that a temple dedicated to Itūr-Mēr existed in Mari.[27] According to Cinzia Papi, depending on the interpretation of the so-called "Temple of the Lions" it is possible that a shrine dedicated to him has been excavated, though it has also been suggested that belonged to Dagan instead.[28] Textual references to shrines might refer to locations within the royal palace, rather than to separate religious structures.[28]

After conquering Mari, Shamshi-Adad dedicated a throne to Itūr-Mēr and in an accompanying inscription credited him for granting him the right to rule it.[25] It has been noted that this text is unusual as it does not mention Dagan in any capacity, even though he was usually invoked in earlier periods by newly established rulers of western parts of Mesopotamia, and the local god instead occurs alongside Enlil and Ashur.[25]

During the reign of Zimri-Lim, among the known members of clergy responsible for the rites of Itūr-Mēr were a šangû (a priest; attested in a letter of Addu-dūrī, the queen mother) and a muḫḫûm (translated as "prophet;" the single known holder of this office bore the name Ea-maṣi).[27] Despite the existence of the latter, no prophetic messages attributed to Itūr-Mēr are known from the Mari corpus.[27] Multiple references to laborers working in fields belonging to the temple of Itūr-Mēr are known too.[13] They were presumably responsible for harvesting barley which in turn was supplied to the temple personnel.[13]

The number of offerings to Itūr-Mēr mentioned in known documents indicates that he was one of the main deities of the pantheon of Mari.[27] He was celebrated during a festival taking place on the twenty seventh day of the month Lilliātum in the local calendar.[27] He received six sheep during it, the same number as other major deities, Addu, Annunitum, Belet Ekallim, Dagan, Ea, Nergal, Ninhursag (possibly to be understood as a stand-in for Dagan's wife Shalash in texts from Mari[29]) and Shamash.[27] Another document mentions the delivery of a small amount of gold to a certain Mukannišum so that he could fashion a necklace for Itūr-Mēr for a festival referred to as inūma zāmirī.[13] Preparations of a palanquin are also mentioned in one of the administrative documents.[30] It was apparently richly decorated, as the instructions mention that 6 pounds of gold were provided to fashion inlays including “1 Dagan figure, 1 royal figure, 1 Yakrub-El figure, 3 figures of mountain (gods), and diverse locals that face the chest; 2 uridu-genies and 2 lamassatum-genies; 1 middle mountain; 2 [...]. and 2 forelocks for the chest.”[30]

Itūr-Mēr is well attested in theophoric names from Old Babylonian Mari.[6] Examples include Ana-Itūr-Mēr-taklāku ("I trust in Itūr-Mēr"), Ḫatnī-Itūr-Mēr ("Itūr-Mēr is my male relative"), Ḫanna-Itūr-Mēr ("Itūr-Mēr is gracious"), Ipqu-Itūr-Mēr ("Itūr-Mēr is protection"), Itūr-Mēr-gamil ("Itūr-Mēr is merciful"), Itūr-Mēr-ḫīnāya ("Itūr-Mēr is the two eyes [possibly: of the country]"), Itūr-Mēr-šamaḫ ("Itūr-Mēr listens"), Itūr-Mēr-tillātī ("Itūr-Mēr is my ally"), and Itūr-Mēr-ḫiṣra (meaning unknown).[18]

After Mari was destroyed by Hammurabi, Itūr-Mēr continued to be worshiped in the kingdom of Khana, whose main urban center was likely Terqa, through the rest of the Old Babylonian period.[6] Since even during the reign of Zimri-Lim he was not worshiped in Terqa, Ichiro Nakata proposes that he might have been introduced there by former members of the Mariote administration who fled there after the city was sacked by Babylonians.[31] Paul-Alain Beaulieu instead considers the presence of Itūr-Mēr in texts from Terqa to possibly indicate that Mari was not entirely abandoned in this period.[32] Nakata additionally assumes that the disappearance of Yakrub-El from the local pantheon of Terqa was the result of introduction of Itūr-Mēr.[31] One of the Khana texts mentions a house belonging to Itūr-Mēr, though he shared its nominal ownership with Dagan, Shamash and the local ruler, Išar-Lim.[33] Kings of Khana continued to mention Itūr-Mēr in their documents as late as during the reign of Mitanni king Parattarna.[34]

References Edit

  1. ^ a b c Sasson 2001, p. 414.
  2. ^ Schwemer 2008, pp. 28–29.
  3. ^ a b Nakata 1975, p. 19.
  4. ^ a b c d Frayne 2009, p. 294.
  5. ^ a b Sasson 2001, p. 413.
  6. ^ a b c d e f g Nakata 2011, p. 129.
  7. ^ Feliu 2003, p. 36.
  8. ^ a b Schwemer 2007, p. 129.
  9. ^ Sasson 2015, p. 235.
  10. ^ Nakata 1975, p. 18.
  11. ^ George 2003, p. 193.
  12. ^ Schwemer 2001, p. 204.
  13. ^ a b c d e f g h Nakata 2011, p. 131.
  14. ^ Sasson 2015, p. 248.
  15. ^ Wasserman 2019, p. 872.
  16. ^ a b Schwemer 2001, p. 203.
  17. ^ Feliu 2003, pp. 144–145.
  18. ^ a b Nakata 2011, p. 133.
  19. ^ Nakata 2011, pp. 133–134.
  20. ^ a b Nakata 2011, p. 134.
  21. ^ Nakata 2011, pp. 134–135.
  22. ^ a b c Sasson 2001, p. 417.
  23. ^ a b Kupper 1980, p. 222.
  24. ^ Frayne 2009, p. 293.
  25. ^ a b c d Nakata 2011, p. 132.
  26. ^ Dalley 2002, p. 112.
  27. ^ a b c d e f Nakata 2011, p. 130.
  28. ^ a b Pappi 2012, p. 581.
  29. ^ Feliu 2003, p. 59.
  30. ^ a b Sasson 2015, p. 254.
  31. ^ a b Nakata 2011, p. 135.
  32. ^ Beaulieu 2017, p. 106.
  33. ^ Podany 2014, p. 55.
  34. ^ Podany 2014, p. 69.

Bibliography Edit

  • Beaulieu, Paul-Alain (2017). A History of Babylon, 2200 BC - AD 75. Blackwell History of the Ancient World. Wiley. ISBN 978-1-119-45907-1. Retrieved 2022-08-09.
  • Dalley, Stephanie (2002). Mari and Karana: Two Old Babylonian Cities. Piscataway, NJ: Gorgias Press. doi:10.31826/9781463207731. ISBN 978-1-4632-0773-1.
  • Feliu, Lluís (2003). The God Dagan in Bronze Age Syria. Boston: Brill. ISBN 90-04-49631-9. OCLC 1288215998. Retrieved 2022-08-09.
  • Frayne, Douglas (2009). Pre-Sargonic Period. Toronto: University of Toronto Press. doi:10.3138/9781442688865. ISBN 978-1-4426-8886-5.
  • 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.
  • Kupper, Jean-Robert (1980), "Itūr-Mer", Reallexikon der Assyriologie (in French), retrieved 2022-08-10
  • Nakata, Ichiro (1975). "A Mari Note: Ikrub-El and Related Matters". Orient. The Society for Near Eastern Studies in Japan. 11: 15–24. doi:10.5356/orient1960.11.15. ISSN 1884-1392.
  • Nakata, Ichiro (2011). "The God Itūr-Mēr in the Middle Euphrates Region During the Old Babylonian Period". Revue d'Assyriologie et d'archéologie orientale. Presses Universitaires de France. 105: 129–136. doi:10.3917/assy.105.0129. ISSN 0373-6032. JSTOR 42580244. Retrieved 2022-08-09.
  • Pappi, Cinzia (2012). "Religion and Politics at the Divine Table: The Cultic Travels of Zimrī-Līm". Organization, Representation, and Symbols of Power in the Ancient Near East. Penn State University Press. doi:10.1515/9781575066752-048.
  • Podany, Amanda H. (2014). "Hana and the Low Chronology". Journal of Near Eastern Studies. University of Chicago Press. 73 (1): 49–71. doi:10.1086/674706. ISSN 0022-2968.
  • Sasson, Jack M. (2001). "Ancestors Divine?" (PDF). In van Soldt, Wilfred H.; Dercksen, Jan G.; Kouwenberg, N. J. C.; Krispijn, Theo (eds.). Veenhof Anniversary Volume: Studies Presented to Klaas R. Veenhof on the Occasion of His Sixty-fifth Birthday. Pihans Series. Nederlands Instituut voor het Nabije Oosten. ISBN 978-90-6258-091-0. Retrieved 2022-08-10.
  • Sasson, Jack M. (2015). From the Mari archives: an anthology of old Babylonian letters. Winona Lake, Indiana: Eisenbrauns. ISBN 978-1-57506-830-5. OCLC 907931488.
  • Schwemer, Daniel (2001). Die Wettergottgestalten Mesopotamiens und Nordsyriens im Zeitalter der Keilschriftkulturen: Materialien und Studien nach den schriftlichen Quellen (in German). Wiesbaden: Harrassowitz. ISBN 978-3-447-04456-1. OCLC 48145544.
  • Schwemer, Daniel (2007). "The Storm-Gods of the Ancient Near East: Summary, Synthesis, Recent Studies Part I" (PDF). Journal of Ancient Near Eastern Religions. Brill. 7 (2): 121–168. doi:10.1163/156921207783876404. ISSN 1569-2116.
  • Schwemer, Daniel (2008). "The Storm-Gods of the Ancient Near East: Summary, Synthesis, Recent Studies: Part II". Journal of Ancient Near Eastern Religions. Brill. 8 (1): 1–44. doi:10.1163/156921208786182428. ISSN 1569-2116.
  • Wasserman, Nathan (2019). "The Susa Funerary Texts: A New Edition and Re-Evaluation and the Question of Psychostasia in Ancient Mesopotamia". Journal of the American Oriental Society. American Oriental Society. 139 (4). doi:10.7817/jameroriesoci.139.4.0859. ISSN 0003-0279.

October 21, 2023
itūr, mēr, mesopotamian, worshiped, kingdom, mari, after, fall, kingdom, khana, especially, terqa, name, structured, like, theophoric, name, rather, than, typical, theonym, which, lead, proposal, that, originally, deified, hero, ancestral, figure, alternative,. Itur Mer was a Mesopotamian god worshiped in the kingdom of Mari and after its fall in the kingdom of Khana especially in Terqa His name is structured like a theophoric name rather than a typical theonym which lead to the proposal that he was originally a deified hero or ancestral figure An alternative theory considers him a hypostasis of the god Mer though unlike him he was not a weather deity Itur MerTutelary god of MariMajor cult centerMari later TerqaPersonal informationSpousepossibly Tar am Mer 1 The worship of Itur Mer is best documented in sources from the reign of king Zimri Lim which include information about his temple clergy and festivals Based on available sources it is assumed that in addition to serving as the tutelary god of the city of Mari he was also the divine protector of oaths and could be invoked to heal the sick or to help with solving crimes Contents 1 Origin 2 Character 3 Worship 4 References 4 1 BibliographyOrigin EditThe name of Itur Mer is structured like a theophoric name and can be translated as the god Mer has turned to me 2 or Mer has returned 1 The element Itur is attested in many Akkadian names both from Mari and other locations such as Itur Sin Itur Addu and Itur Ea 3 Wilfred G Lambert pointed out that similarly structured theonyms were common in Upper Mesopotamia and in various parts of Syria contemporarily with the Mari archives 4 Examples commonly recognized in scholarship include Yakrub El 3 and Tasqi Mamma 5 Lambert also considered Ilaba to be transcribed Il aba according to his interpretation a further example of such a name 4 However according to Jack M Sasson this view is incorrect as are the occasional attempts to classify Lagamal and Latarak as similar deities 5 Two main proposals regarding the original nature of Itur Mer are present in scholarship that he was a hypostasis of Mer or a deified hero 6 Researchers supporting the latter view include Ichiro Nakata 6 Stephanie Dalley who specifically sees him as a deified king 7 and Daniel Schwemer 8 A similar view has also been advanced by Jack M Sasson who argues that Itur Mer and other similar deities represented a concept comparable to teraphim and functioned as incarnations of deceased ancestral figures related to specific cities 9 Supporters of the former proposal originally formulated by Dietz Otto Edzard and Herbert B Huffmon 10 include Wilfred G Lambert 4 and Andrew R George 11 According to Schwemer an argument against identifying Itur Mer and Mer as two forms of one deity is the fact that the former was not a weather god 12 Character EditItur Mer was one of the main gods of the local pantheon of Mari in the Old Babylonian period 6 He is particularly well attested in documents from the reign of Zimri Lim 1775 1762 BCE 6 Daniel Schwemer suggests that he served as the ancestral deity of this ruler s dynasty 8 He could be referred to with the epithet king of Mari lugal ma riki 13 The combination of the Sumerian word lugal and a city name was a standard form of names or epithets of tutelary deities of specific locations 13 Another attested epithet is lord of expiation or lord of absolution bel pudim 14 Nathan Wasserman compares the presence of Itur Mer in texts from Mari to Babylonian propensity for Marduk Assyrian for Ashur and to referencing Inshushinak in Akkadian texts from Susa and considers all of them to belong to the same cultural milieu typical for the Old Babylonian period 15 It is assumed that locally Itur Mer was the second most important deity after Dagan who was recognized as the supreme deity in the entire middle Euphrates area 13 A possible exception is a letter to Zimri Lim from queen Sibtu where Itur Mer is third and instead of him the sun god Shamash occupies the second position right behind Dagan 13 These three gods are followed by Belet Ekallim and Addu Adad 13 Jack M Sasson has suggested that the deity Tar am Mer beloved of Mer who appears alongside him in an offering list was his spouse 1 According to Daniel Schwemer no other attestations of this deity are presently known 16 The name Tar am Mer belongs to the same category of theonyms as Itur Mer 16 Itur Mer was commonly invoked in oaths and functioned as their divine protector 17 18 This role is also attested for him in documents from the kingdom of Khana postdating the destruction of the city of Mari 6 A Mariote legal text mentions that a certain Pulsi Addu from the land of Suhum had to swear an oath by Dagan Itur Mer Ḫanat and king Zimri Lim to guarantee that he will not try to pursue his claims in the future after losing in court 19 While oaths could be taken in the temple of Itur Mer sometimes due to distance the presence of his statue emblem or another object associated with him was deemed sufficient 20 A secondary sparsely attested role of Itur Mer was that of a healing deity 21 One letter to Zimri Lim sent by a certain Su nuḫra Ḫalu mentions that a boy from Aleppo was healed in Abbatum through this god s intervention 20 Jack M Sasson notes that two texts from Mari indicate that in some cases Itur Mer was believed to be capable of helping with solving crimes 22 After the disappearance of two oxen his statue was carried around the city which supposedly lead to the discovery of their remains in one of the houses 22 In another case it is said that he reclined over a city gate to determine if messengers from Babylon were responsible for the disappearance of a slave and through unknown means showed the king that they were not guilty 22 Worship EditItur Mer was the tutelary god of Mari 23 4 an ancient Mesopotamian city identified with the modern site of Tell Hariri in Syria located close to the border with Iraq 24 He is first attested in documents from the sakkanakku period 23 roughly contemporary with the Third Dynasty of Ur 25 His importance outside Mari itself was minor 26 According to Ichiro Nakata it is possible he was initially worshiped in Idamaraz and was later introduced to Suprum as well under either Yaggid Lim or Yahdun Lim 25 Multiple documents indicate that a temple dedicated to Itur Mer existed in Mari 27 According to Cinzia Papi depending on the interpretation of the so called Temple of the Lions it is possible that a shrine dedicated to him has been excavated though it has also been suggested that belonged to Dagan instead 28 Textual references to shrines might refer to locations within the royal palace rather than to separate religious structures 28 After conquering Mari Shamshi Adad dedicated a throne to Itur Mer and in an accompanying inscription credited him for granting him the right to rule it 25 It has been noted that this text is unusual as it does not mention Dagan in any capacity even though he was usually invoked in earlier periods by newly established rulers of western parts of Mesopotamia and the local god instead occurs alongside Enlil and Ashur 25 During the reign of Zimri Lim among the known members of clergy responsible for the rites of Itur Mer were a sangu a priest attested in a letter of Addu duri the queen mother and a muḫḫum translated as prophet the single known holder of this office bore the name Ea maṣi 27 Despite the existence of the latter no prophetic messages attributed to Itur Mer are known from the Mari corpus 27 Multiple references to laborers working in fields belonging to the temple of Itur Mer are known too 13 They were presumably responsible for harvesting barley which in turn was supplied to the temple personnel 13 The number of offerings to Itur Mer mentioned in known documents indicates that he was one of the main deities of the pantheon of Mari 27 He was celebrated during a festival taking place on the twenty seventh day of the month Lilliatum in the local calendar 27 He received six sheep during it the same number as other major deities Addu Annunitum Belet Ekallim Dagan Ea Nergal Ninhursag possibly to be understood as a stand in for Dagan s wife Shalash in texts from Mari 29 and Shamash 27 Another document mentions the delivery of a small amount of gold to a certain Mukannisum so that he could fashion a necklace for Itur Mer for a festival referred to as inuma zamiri 13 Preparations of a palanquin are also mentioned in one of the administrative documents 30 It was apparently richly decorated as the instructions mention that 6 pounds of gold were provided to fashion inlays including 1 Dagan figure 1 royal figure 1 Yakrub El figure 3 figures of mountain gods and diverse locals that face the chest 2 uridu genies and 2 lamassatum genies 1 middle mountain 2 and 2 forelocks for the chest 30 Itur Mer is well attested in theophoric names from Old Babylonian Mari 6 Examples include Ana Itur Mer taklaku I trust in Itur Mer Ḫatni Itur Mer Itur Mer is my male relative Ḫanna Itur Mer Itur Mer is gracious Ipqu Itur Mer Itur Mer is protection Itur Mer gamil Itur Mer is merciful Itur Mer ḫinaya Itur Mer is the two eyes possibly of the country Itur Mer samaḫ Itur Mer listens Itur Mer tillati Itur Mer is my ally and Itur Mer ḫiṣra meaning unknown 18 After Mari was destroyed by Hammurabi Itur Mer continued to be worshiped in the kingdom of Khana whose main urban center was likely Terqa through the rest of the Old Babylonian period 6 Since even during the reign of Zimri Lim he was not worshiped in Terqa Ichiro Nakata proposes that he might have been introduced there by former members of the Mariote administration who fled there after the city was sacked by Babylonians 31 Paul Alain Beaulieu instead considers the presence of Itur Mer in texts from Terqa to possibly indicate that Mari was not entirely abandoned in this period 32 Nakata additionally assumes that the disappearance of Yakrub El from the local pantheon of Terqa was the result of introduction of Itur Mer 31 One of the Khana texts mentions a house belonging to Itur Mer though he shared its nominal ownership with Dagan Shamash and the local ruler Isar Lim 33 Kings of Khana continued to mention Itur Mer in their documents as late as during the reign of Mitanni king Parattarna 34 References Edit a b c Sasson 2001 p 414 Schwemer 2008 pp 28 29 a b Nakata 1975 p 19 a b c d Frayne 2009 p 294 a b Sasson 2001 p 413 a b c d e f g Nakata 2011 p 129 Feliu 2003 p 36 a b Schwemer 2007 p 129 Sasson 2015 p 235 Nakata 1975 p 18 George 2003 p 193 Schwemer 2001 p 204 a b c d e f g h Nakata 2011 p 131 Sasson 2015 p 248 Wasserman 2019 p 872 a b Schwemer 2001 p 203 Feliu 2003 pp 144 145 a b Nakata 2011 p 133 Nakata 2011 pp 133 134 a b Nakata 2011 p 134 Nakata 2011 pp 134 135 a b c Sasson 2001 p 417 a b Kupper 1980 p 222 Frayne 2009 p 293 a b c d Nakata 2011 p 132 Dalley 2002 p 112 a b c d e f Nakata 2011 p 130 a b Pappi 2012 p 581 Feliu 2003 p 59 a b Sasson 2015 p 254 a b Nakata 2011 p 135 Beaulieu 2017 p 106 Podany 2014 p 55 Podany 2014 p 69 Bibliography Edit Beaulieu Paul Alain 2017 A History of Babylon 2200 BC AD 75 Blackwell History of the Ancient World Wiley ISBN 978 1 119 45907 1 Retrieved 2022 08 09 Dalley Stephanie 2002 Mari and Karana Two Old Babylonian Cities Piscataway NJ Gorgias Press doi 10 31826 9781463207731 ISBN 978 1 4632 0773 1 Feliu Lluis 2003 The God Dagan in Bronze Age Syria Boston Brill ISBN 90 04 49631 9 OCLC 1288215998 Retrieved 2022 08 09 Frayne Douglas 2009 Pre Sargonic Period Toronto University of Toronto Press doi 10 3138 9781442688865 ISBN 978 1 4426 8886 5 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 Kupper Jean Robert 1980 Itur Mer Reallexikon der Assyriologie in French retrieved 2022 08 10 Nakata Ichiro 1975 A Mari Note Ikrub El and Related Matters Orient The Society for Near Eastern Studies in Japan 11 15 24 doi 10 5356 orient1960 11 15 ISSN 1884 1392 Nakata Ichiro 2011 The God Itur Mer in the Middle Euphrates Region During the Old Babylonian Period Revue d Assyriologie et d archeologie orientale Presses Universitaires de France 105 129 136 doi 10 3917 assy 105 0129 ISSN 0373 6032 JSTOR 42580244 Retrieved 2022 08 09 Pappi Cinzia 2012 Religion and Politics at the Divine Table The Cultic Travels of Zimri Lim Organization Representation and Symbols of Power in the Ancient Near East Penn State University Press doi 10 1515 9781575066752 048 Podany Amanda H 2014 Hana and the Low Chronology Journal of Near Eastern Studies University of Chicago Press 73 1 49 71 doi 10 1086 674706 ISSN 0022 2968 Sasson Jack M 2001 Ancestors Divine PDF In van Soldt Wilfred H Dercksen Jan G Kouwenberg N J C Krispijn Theo eds Veenhof Anniversary Volume Studies Presented to Klaas R Veenhof on the Occasion of His Sixty fifth Birthday Pihans Series Nederlands Instituut voor het Nabije Oosten ISBN 978 90 6258 091 0 Retrieved 2022 08 10 Sasson Jack M 2015 From the Mari archives an anthology of old Babylonian letters Winona Lake Indiana Eisenbrauns ISBN 978 1 57506 830 5 OCLC 907931488 Schwemer Daniel 2001 Die Wettergottgestalten Mesopotamiens und Nordsyriens im Zeitalter der Keilschriftkulturen Materialien und Studien nach den schriftlichen Quellen in German Wiesbaden Harrassowitz ISBN 978 3 447 04456 1 OCLC 48145544 Schwemer Daniel 2007 The Storm Gods of the Ancient Near East Summary Synthesis Recent Studies Part I PDF Journal of Ancient Near Eastern Religions Brill 7 2 121 168 doi 10 1163 156921207783876404 ISSN 1569 2116 Schwemer Daniel 2008 The Storm Gods of the Ancient Near East Summary Synthesis Recent Studies Part II Journal of Ancient Near Eastern Religions Brill 8 1 1 44 doi 10 1163 156921208786182428 ISSN 1569 2116 Wasserman Nathan 2019 The Susa Funerary Texts A New Edition and Re Evaluation and the Question of Psychostasia in Ancient Mesopotamia Journal of the American Oriental Society American Oriental Society 139 4 doi 10 7817 jameroriesoci 139 4 0859 ISSN 0003 0279 Retrieved from https en wikipedia org w index php title Itur Mer amp oldid 1151856474, wikipedia, wiki, book, books, library,

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