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    The Goy Haya, Enki, Ea by Alfonso Archi

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    Dr. Quantum
    1) The document discusses the god Enki/Ea at Ebla and argues that while Enki was syncretized with the Semitic god Ea in Babylonia, at Ebla Enki referred specifically to the local god Hay(y)a based on evidence from an Eblaite bilingual list. 2) The religious texts imported from Babylonia reference Enki/Ea in ways that assimilate the god to the Babylonian conception of Enki, rather than the original Eblaite god Hay(y)a. These should be distinguished from the local administrative texts at Ebla.

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    The Goy Haya, Enki, Ea by Alfonso Archi

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    Dr. Quantum
    68 views2 pages
    1) The document discusses the god Enki/Ea at Ebla and argues that while Enki was syncretized with the Semitic god Ea in Babylonia, at Ebla Enki referred specifically to the local god Hay(y)a based on evidence from an Eblaite bilingual list. 2) The religious texts imported from Babylonia reference Enki/Ea in ways that assimilate the god to the Babylonian conception of Enki, rather than the original Eblaite god Hay(y)a. These should be distinguished from the local administrative texts at Ebla.

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    1) The document discusses the god Enki/Ea at Ebla and argues that while Enki was syncretized with the Semitic god Ea in Babylonia, at Ebla Enki referred specifically to the local god Hay(y)a based on evidence from an Eblaite bilingual list. 2) The religious texts imported from Babylonia reference Enki/Ea in ways that assimilate the god to the Babylonian conception of Enki, rather than the original Eblaite god Hay(y)a. These should be distinguished from the local administrative texts at Ebla.

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    68 views2 pages

    The Goy Haya, Enki, Ea by Alfonso Archi

    Uploaded by

    Dr. Quantum
    1) The document discusses the god Enki/Ea at Ebla and argues that while Enki was syncretized with the Semitic god Ea in Babylonia, at Ebla Enki referred specifically to the local god Hay(y)a based on evidence from an Eblaite bilingual list. 2) The religious texts imported from Babylonia reference Enki/Ea in ways that assimilate the god to the Babylonian conception of Enki, rather than the original Eblaite god Hay(y)a. These should be distinguished from the local administrative texts at Ebla.

    Copyright:

    © All Rights Reserved
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    of 2

    THE GOD HAY(Y)A

    . (EA / ENKI) AT EBLA

    Alfonso Archi
    Università di Roma—Sapienza

    An investigation into Enki, the god associated with wisdom and cunning,
    would be an excellent way of honouring a learned colleague: Enki’s first
    aspect is an essential prerequisite for a scholar, whilst the second is
    of unquestionable benefit also in academic life. I am afraid, however,
    that Ben Foster will have to take my contribution merely as a sign of
    friendship, since it is impossible to demonstrate that the god dEn-ki of the
    Ebla texts was, in fact, the god of wisdom. Whereas in Babylonia, even
    before the Old Akkadian period, there was already a marked syncretism
    between the Sumerian Enki and the Semitic Ea, we have every reason to
    believe that at Ebla there was a very different concept of this divinity,
    a concept shared by the Northern Semitic peoples before they came
    into contact with Sumerian culture. In Eblaite, dEn-ki would appear
    quite simply to be the Sumerogram for the local god Hay(y)a. . In the
    administrative documents, the name of the god is always written with
    the logogram dEn-ki.
    The Eblaite bilingual list D has: dEn-ki = "à-u9 /hay(y)u(m)/,
    . support-
    ing the etymology from *hyy “to live.
    ” 1 Since Enki was the god of the sub-
    .
    terranean freshwater ocean (Abzu), the name “living” could characterize
    Hay(y)a
    . (from here on written in the traditional form: Ea) as the god of

    1 Conti : . The etymology, previously suggested by Roberts :  (accepted
    by Westenholz : ; not considered sure by Lambert : ), has been presented
    for the Ebla source by M. Krebernik : . The equivalence is VE , Pettinato :
    . Notice also the obscure VE : BAN.EN = hi-ti dEn-ki, (Pettinato : ).
    Tonietti, , remarks that the second element ˘ in the PN I-ti-d"À(É), which alternates
    with I-ti-dEn-ki (see section ), has to be a defective writing for /hayya/
    . or a spelling
    for the form /hay(y)/,
    . and quotes some PNs in -É from Abū Salābı̄kh
    . (see, further, the
    alternation EZEN-dEn-ki/d"À in section ).
    Cf. further, the writings: a-a, in a Silbenvokabular A (Sollberger : ; Nougayrol
    : , with the Hurrian equivalence: e-ya-an); Hittite, Luwian, Hurrian in the Hit-
    tite texts: dA-a(-aš) (van Gessel : –); i-ia(-as) in Luwian Hieroglyphic (see, e.g.,
    Hawkins :  § LXXIII).
     alfonso archi

    freshwater springs and spring-fed pools. This is only a supposition, since


    the particularly terse Eblaite administrative documents provide only a
    few indications of the actual functions of the gods.
    We must make a very clear distinction between the administrative
    documents, which reflect certain requirements of the local cult, and the
    so-called literary texts which are, quite simply, religious texts imported
    from Babylonia.2

    I. The Religious Texts from Babylonia

    [] ARET V , a duplicate of IAS  + , is a hymn in “Akkadian” to


    Šamaš. Ea (dEn-ki), mentioned several times, is totally assimilated
    to Enki. He is “the burning light, the fiery radiance . . . of the Apsû,
    the leader among the Anunna gods,” C .–.; the Apsû is “the
    fortress of Ea,” C .–; “the Anunna-god Ea came . . . ”, C . (see
    also C .; .; .).3
    [] ARET V  is a hymn in “Akkadian” to Nisaba: “A.NIR gave birth
    to lofty Enlil. . . . spoke. His son Ea, the lord of NIN.KI sa-ma-NI,
    the king, he summoned. The exalted . . . Enlil spoke to Ea,” .–.;
    “The al6-gar (instrument), the trees, and the orchards, the ME of Ea,
    (Nisaba) the young woman caused to be there” ..4
    [] Incantation no.  b-d: “Tamarisk, unique tree, tree of An, its roots
    below (are) Enki and Ninki, its branches above (are) An, the prince-
    ly cleansing priest.”5
    [] Incantation  b-d: “Tamarisk, its roots (below) (are) Enki and
    Ninki, from (its) top (?) (is) Enlil. Tamarisk, by the life of Heaven,
    the life of Earth, the life of An, Enki, Ninki (you are conjured).”6
    [] Incantation  b: “for Enki . . . (?).”7

    2A previous list of the occurrences of dEn-ki has been given by Pomponio and Xella
    : –.
    3 Krebernik : –.
    4 Krebernik : –.
    5 Krebernik : –. For references to the previous edition of these incantations

    by Pettinato a: –, see Pomponio and Xella : –. Krebernik notes in
    : –: “In diesen Aussagen über die Wurzeln sind mit Enki und Ninki sicher-
    lich die von dem ‘großen’ Enki und seiner Gattin Damgalnunna zu unterscheidenden
    Erdgottheiten gemeint. Der Fara-Text (Beschw. ) hat hier eigenartigerweise Enlil und
    Nin-KID.”
    6 Krebernik : –.
    7 Krebernik : .

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