Английская Википедия:Gibil

Gibil (Шаблон:Lang), also known under the Akkadian name Girra, was a Mesopotamian god associated with fire, both in its positive and negative aspects. He also played a role in ritual purification. Textual sources indicate his symbol was a torch, though no representations of him have been identified in Mesopotamian art. Multiple genealogies could be assigned to him. The god list An = Anum indicates his spouse was Ninirigal. He was also frequently associated with deities such as Shamash, Nuska and Kusu. He is first attested in Early Dynastic texts from Shuruppak, such as offering lists. He was also a member of the pantheon of Eridu. In the Kassite period he was worshiped in Nippur. Later attestations are available from Assyria and from Uruk. He also appears in a number of literary texts.

Names

Gibil (^dgibil₆) is considered the conventional reading of a theonym written in cuneiform as ^dNE-GI (variant: ^dGI-NE), though Jeremiah Peterson notes that it has yet to be fully verified by primary sources, and that it is not impossible that it was instead read as ^dgira_x^gi, which would presumably reflect derivation from the Akkadian word girru, "fire".Шаблон:Sfn The Akkadian form Girra was derived directly from the term girru.Шаблон:Sfn These terms are ultimately derived from the root *ḥrr, "to burn" or "to scorch", similarly as another theonym, Erra.Шаблон:Sfn Jeremy Black and Anthony Green treat names Gibil and Girra as referring to the same deity.Шаблон:Sfn Johanna Tudeau argues that they were initially separate, but came to be fully merged with each other either in the Old Babylonian period or shortly after it, with later sources such as Assyrian copies of the Weidner god list indicating they were used interchangeably to refer to one figure.Шаблон:Sfn Шаблон:Ill describes Gibil and Girra as already analogous to each other in the context of the text corpus from Lagash from the Early Dynastic period.Шаблон:Sfn Instances of ^dGIBIL₆ being used as a logogram meant to be read as Girra are known from astronomical texts.Шаблон:Sfn A further attested writing of the theonym Gibil is ^dGIŠ.BAR.Шаблон:Sfn Selz argues that originally it referred to a distinct god, Gišbar or Gišbarra, attested in theophoric names such as Ur-Gišbar-izipae from the Ur III period and later conflated with Gibil.Шаблон:Sfn

In Emesal texts, Gibil was referred to with the variant name Mubarra.Шаблон:Sfn Additional names or epithets attributed to him include Nunbaranna (or Nunbaruna; translation uncertain), known from the god list An = Anum (tablet II, line 337), its Old Babylonian forerunner and a number of incantations from the same period;Шаблон:Sfn Nunbarḫada ("prince with a burning white body"; An = Anum, tablet II, line 339),Шаблон:Sfn and Nunbarḫuš ("prince with a glowing body", present both in the An = Anum forerunner and in An = Anum, tablet II, line 340).Шаблон:Sfn Piotr Michalowski notes that the last of these names also appears as a synonym of the term ziqtu, "torch", in lexical lists from the first millennium BCE.Шаблон:Sfn

The name Gibil was also used as a designation for a star in the Old Babylonian period, though its identification remains uncertain and is complicated by late astronomical text treating it as synonymous with the planet Mars.Шаблон:Sfn

Character

Gibil was the god of fire.Шаблон:Sfn He could represent this element in its positive aspect, for example in association with furnaces and kilns,Шаблон:Sfn and in this context could be treated as a tutelary deity of metallurgists.Шаблон:Sfn However, he also represented fire as a cause of destruction.Шаблон:Sfn A namburbi, a type of ritual text focused on warding off the negative consequences of specific omens,Шаблон:Sfn documents that it was believed that situations in which houses were set on fire by a lightning strike were considered a display of Gibil's wrath.Шаблон:Sfn He could be also blamed for the burning of fields.Шаблон:Sfn As indicated by the incantation series Maqlû and Šurpu, a further function of the fire god was warding off malevolent magic and unlucky events foretold by nightmares.Шаблон:Sfn He additionally played a role in ritual purification.Шаблон:Sfn It has been argued that this was his main function in the sphere of cult.Шаблон:Sfn

While textual sources indicate that Gibil's symbol was a torch, no iconographic representations of him have been identified.Шаблон:Sfn

Associations with other deities

Family and court

Beliefs about the origin of Gibil reflected his association with the city of Eridu known from early sources, such as a zami hymn from Early Dynastic Abu Salabikh, and he could be considered "the son of the Abzu".Шаблон:Sfn According to another tradition his father was Enlil, as documented in an Old Babylonian Akkadian source (BM 29383) and possibly in a Sumerian literary text from the same period.Шаблон:Sfn Maqlû instead calls him a "scion" of Anu (tablet II, line 77).Шаблон:Sfn The same series of incantations also refers to him as offspring of Shalash (tablet II, line 137), though a copy where Shala occurs instead in the same passage has been discovered too.Шаблон:Sfn References to Nuska as his father are known as well.Шаблон:Sfn

The god list An = Anum (tablet II, line 341) indicates that the goddess Ninirigal could be considered the spouse of Gibil.Шаблон:Sfn The same text states that his divine attendant (sukkal) was Nablum (tablet II, line 342), "flame", who might have been linked to him due to being a divine representation of the effects of his activity, similarly to how the weather god Ishkur's sukkal was Nimgir, "lightning".Шаблон:Sfn Furthermore, it assigns him two counselors, the divine representations of a torch (^dníg.na) and a censer (^dgi.izi.lá).Шаблон:Sfn

Other associations

As already attested in an Ur III text from Nippur, Gibil was connected with the sun god Shamash (Utu), who according to Piotr Michalowski was the deity he was most commonly linked to in Mesopotamian tradition.Шаблон:Sfn Jeremiah Peterson proposes that the connection between the two was related to the belief documented in Maqlû, according to which in some rituals, possibly these which took place during the month Abu, the fire god was believed to take the place of the sun god at night.Шаблон:Sfn He was commonly described as his "friend" or "companion" (Akkadian tappû).Шаблон:Sfn

Gibil was also closely associated with Nuska.Шаблон:Sfn They are attested together in Old Babylonian seal inscriptions from Sippar.Шаблон:Sfn He also appears after Nuska and his wife Sadarnunna in the Weidner god list, and he is explicitly linked to the former of these two deities in a boundary stone inscription from the reign of Nazi-Maruttash.Шаблон:Sfn Andrew R. George notes that he could effectively function as an "agent" of Nuska.Шаблон:Sfn However, the two could be identified with each other as well, which led to the development of a tradition in which Nuska, normally associated with Enlil, was instead portrayed as a son or attendant of Anu.Шаблон:Sfn

In late commentaries on religious texts, Gibil was often paired with Kusu, a purification deity associated with censers.Шаблон:Sfn Both of them could be grouped into a triad with Ningirima, a deity who also belonged to the sphere of ritual purification.Шаблон:Sfn

Worship

Gibil is relatively sparsely attested in Mesopotamian texts, though he nonetheless is known from sources from various time periods and locations.Шаблон:Sfn The oldest references to him occur in texts from Early Dynastic Shuruppak (Fara), where he might have been a relatively important deity, as in offering lists he occurs alongside the major members of the local pantheon.Шаблон:Sfn In sources from Lagash from the same period, he is only attested in a single theophoric name, Ur-Gibil.Шаблон:SfnJulia Krul considers him a member of the local pantheon of Eridu.Шаблон:Sfn A connection between him and this city is documented in an Early Dynastic zami hymn from Abu Salabikh.Шаблон:Sfn Jeremiah Peterson additionally suggests that like his spouse Ninirigal, he might have been associated with Uruk and Kullaba.Шаблон:Sfn In Adab, he occurs in a single Old Akkadian offering list and in a number of theophoric names, such as Geme-Gibil and Ur-Gibil.Шаблон:Sfn

Only a single house of worship associated with Gibil is known.Шаблон:Sfn Under the name Girra, he was worshiped in the Emelamḫuš ("house of awesome radiance"), the temple of Nuska in Nippur, as attested in the Canonical Temple List,Шаблон:Sfn dated to the Kassite period.Шаблон:Sfn Two theophoric names invoking him appear in texts from this city from the same period.Шаблон:Sfn He also appears in Assyrian tākultu texts as a member of a group of deities associated with Shamash.Шаблон:Sfn

Late attestations of the fire god are known from Seleucid texts from Uruk, though he was not yet worshiped there in the Neo-Babylonian period.Шаблон:Sfn Most likely similarly as in the case of Kusu and Kusibanda, his introduction to the local pantheon reflected his role in craftsmanship and his importance in the eyes of āšipu and kalû clergy.Шаблон:Sfn Despite being actively worshiped, he is absent from legal texts, and no theophoric names invoking him are attested.Шаблон:Sfn

Literature

The Gibil imgida

An imgida text focused on Gibil has been identified by Jeremiah Peterson on a fragmentary tablet from Old Babylonian Nippur.Шаблон:Sfn Due to its state of preservation much about its plot remains uncertain, though based on the surviving sections it can be established that it described his birth in a place referred to as AB-gal, to be read as either iri₁₂-gal or eš₃-gal.Шаблон:Sfn This location is also described as his dwelling in other sources.Шаблон:Sfn Peterson chooses to render it as Irigal in his translation.Шаблон:Sfn He argues that the temple of Gibil's spouse Ninirigal in Uruk is meant, rather than the underworld, as while the latter location could be referred to with the term irigal,Шаблон:Efn it was typically written as AB✕GAL^(GAL), AB-gunû^(GAL) or IRI-GAL, as opposed to AB-gal, in contrast with the theonym Ninirigal, consistently spelled ^dnin-AB-gal from the Ur III period onward.Шаблон:Sfn As an alternative he proposes that the term ešgal might be used instead, as it could be a designation of many temples, for example Ekur.Шаблон:Sfn The view that the Irigal associated with Gibil is to be understood as the underworld has originally been formulated by Piotr Michalowski.Шаблон:Sfn Another passage of the imgida describes Gibil joining the moon god, Nanna, in the sky in the evening.Шаблон:Sfn He is apparently responsible for providing light during the night alongside him.Шаблон:Sfn It is possible that the rest of the text originally described his visits to the cult centers of others gods, as a fragment mentions Enlil and his temple Ekur, where Gibil apparently had to purify an oven, while in another references to Inanna and the city of Zabalam occur.Шаблон:Sfn

Girra and Elamatum

A fragment of a myth focused on Girra, provisionally referred to as The Myth of Girra and Elamatum in absence of any references to its original title, is preserved on an Old Babylonian tablet from either Sippar or nearby Tell ed-Der (BM 78962), though based on the colophon the surviving fragments only represent the seventh part of a longer multi-tablet sequence, which might have originally consisted of a total of around three hundred and fifty lines.Шаблон:Sfn The initial lines are not possible to decipher, but the first passage describes Enlil proclaiming the destiny decreed for Girra after his defeat of Elamatum ("the Elamite woman"), possibly either a supernatural representation of Elam as a geopolitical rival of Mesopotamian states or a personification of famine, illness or sorcery, with the last of these interpretations possibly supported by the fire god's common role as a deity countering it in incantations.Шаблон:Sfn Her remains are apparently turned into an object visible in the sky.Шаблон:Sfn The name appears as a designation of an unidentified group of stars in an Old Babylonian prayer among many better attested constellations, but it is absent from later compendiums of Mesopotamian astronomy.Шаблон:Sfn It is to be distinguished from the "Star of Elam" (MUL.ELAM.MA^ki) identified with Mars.Шаблон:Sfn Christopher Walker notes that parallels can be drawn between the surviving section of this myth and the celebration of Ninurta's victory in compositions such as Lugal-e or Marduk's in Enūma Eliš.Шаблон:Sfn

Other literary texts

In the Lament for Sumer and Ur, Gibil is mentioned among the causes of destruction described in this composition.Шаблон:Sfn He is apparently responsible for setting fire to reeds.Шаблон:Sfn As noted by Nili Samet, a direct parallel to the passage describing this is present in the myth Inanna and Ebiḫ, where the eponymous goddess threatens that she will tell Gibil to perform the same action.Шаблон:Sfn

In the Epic of Anzû, Girra is one of the three gods who refuse to fight the eponymous creature to recover the Tablets of Destiny, the other two being Shara and Adad.Шаблон:Sfn

In the Enūma Eliš, Gibil is the forty sixth of the names bestowed upon Marduk after the defeat of Tiamat.Шаблон:Sfn Шаблон:Efn The function attributed to Marduk under this name might be "who makes weapons hard",Шаблон:Sfn possibly a reference to the fire god's role in metallurgy, but the passage is unclear.Шаблон:Sfn

A literary text dealing with Shalmaneser III's campaign in Urartu Шаблон:Sfn mentions Girra in passing as one of the two gods who accompanied this king, the other being Nergal.Шаблон:Sfn

Notes

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References

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Bibliography

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