552:
326:
535:, Humban was the same god as Napirisha, with the latter being a "taboo name" of the former. Similarly, Kiririsha was held to be a taboo name of Pinikir rather than a distinct deity. This view has been commonly criticized from the 1980s onward, with some doubts about the former case expressed as early as 1901, and it is no longer supported by experts today. Due to its prevalence in the past, some older publications overestimate the number of inscriptions referring to Humban by treating the logogram GAL or DINGIR.GAL, corresponding to Napirisha (Elamite: "great god;" the
366:, appears only ten times). It has been argued that in this period, he should be regarded as a Persian god, rather than a strictly Elamite one. Overall he received the most offerings of all deities attested in textual sources.The amount of grain offered to him by the Achaemenid administration was more than thrice as big as that offered to Auramazdā. Offerings to him are designated as
284:) origin. The treaty has been used as evidence of Humban being a god originating in Awan, or already occupying an important position in the "Awanite" pantheon in the third millennium BCE, but Wouter Henkelman suggests that caution is necessary, as he is only mentioned once in this document, while Inshushinak, who on the account of being the tutelary god of
374:, and can be translated as "(feast) of the offering to (a) god". It accordingly likely designated a public feast. Similar celebrations are attested only for a small number of other deities. Wouter Henkelman suggests that the references to bakadaušiyam of Humban are therefore likely to reflect his popularity and status as a royal god.
456:. This equation was most likely based on their shared role as sources of royal power in the respective cultures, as no evidence in favor or against attributing any other functions of Enlil (such as determination of fates or control over weather) to Humban is available. Based on the equation of Humban with Enlil and
346:, who reigned around 1350 BCE. Neo-Elamite rulers whose inscriptions mention Humban include Hanni of Ayapir, Tepti-Humban-Inshushinak, and possibly Atta-hamiti-Inshushinak. An inscription of Tepti-Humban-Inshushinak indicates that among the clergy of Humban in his times there was a high priestess.
196:
upon rulers. The term is often translated as "divine protection", but its meaning was most likely more broad, and in individual sources it might designate concepts such as "god-given royal power", "divinely-enforced legal protection", "legal authority", "legal order" or even "divine emblem". Other
396:, rather than Elamite, names (for example Mardunuya and Yama), and the percentage of the latter type of names among them is similar to the ten percent attested among the general populace. Humban could receive offerings alongside gods of various cultural backgrounds, including Ahura Mazda and
333:
The popularity of Humban seemingly increased in the Neo-Elamite period, as indicated by the high number of theophoric names invoking him. At least thirteen Neo-Elamite kings or claimants to the throne, roughly a half of
Elamite rulers from this period, bore such names. Examples include
380:
went as far as suggesting that the prominence of Humban in the Neo-Elamite period influenced the position of Ahura Mazda in later religious traditions of the
Persians, but Henkelman considers this proposal to be entirely speculative. It is nonetheless plausible that the concept of
468:
proposed that Jabru was regarded as the father of Humban. However, Jabru is not attested in any
Elamite sources, but only in Mesopotamian ones, and sometimes was himself described as the Elamite counterpart of Enlil. For example, according to the god list
581:, who notes that it relied on "unsafe historical conclusions". Humbaba's name has no clear linguistic affiliation, and its writing varies between various locations and time periods, with the original form being Huwawa. Based on attestations from the
654:. She also notes that Dalley's interpretation of the historical data is not entirely rigorous and that in some cases sources she relies on should be regarded as "dated". Maria Brosius also evaluates Dalley's hypothesis that characters in the
658:
are derived from specific deities critically, and points out it does not represent academic consensus. She additionally criticizes her for avoiding the mention of any alternate views about the development of the discussed text.
385:, associated with the Neo-Elamite period with Humban, was later assigned to Ahura Mazda, as indicated by an inscription of Xerxes using this term. Ahura Mazda's role as a divine kingmaker was also likely modeled on Humban's.
349:
A number of
Elamite topographical names invoked Humban, for example Til Humba, "hill of Humban", located near the western border of Elam, or the town Zila-Humban located in the Fahliyan area, possibly near Kurangun.
208:
is largely limited to administrative texts in earlier periods, and only starts to appear in royal inscriptions in Neo-Elamite times. In personal names, its use prior to this period is limited to sources from Malyan.
666:
entirely rule out the possibility of a connection between the names on phonological grounds. They argue a
Persian etymology is more plausible, and suggest a relation to personal names such as Hamanā and Hamayun.
177:("high", "exalted"), but it is unclear if a passage in which it is attested should be interpreted as referring to the god as "Humban the Exalted", or if it instead denotes the location of his temple.
291:
A text from Susa roughly contemporary with the Naram-Sin treaty mentions a day during which grain was offered to Humban, though it does not specify where did it take place. In the following
97:
god. He is already attested in the earliest sources preserving information about
Elamite religion, but seemingly only grew in importance in the neo-Elamite period, in which many kings had
551:
204:
It is not clear when Humban became a god associated with kingship, but it might have been a theological innovation of the Neo-Elamite period. Similarly, the term
180:
Humban's supremacy over other gods could be acknowledged in temples not dedicated to him, for example it is presumed that the Ayapir sanctuary from which the
662:
Wouter
Henkelman more cautiously notes that it has been proposed that Haman's name might be a theophoric name invoking Humban. However, Frans van Koppen and
500:, and that its inclusion possibly indicates that to the Assyrians the underworld "could have simply been a repository for the exotic and the unusual."
362:, Humban appears more commonly than any other Elamite or Persian deity, with a total of twenty six mentions (for comparison, Auramazdā, an early form of
310:. Humban also appears in the inscription from a stele of king Shilhak-Inshushinak I, in which he occupies the fourth place among the gods listed, after
162:, "greatest of the gods" or "great among the gods", though this epithet was also applied to Inshushinak. An inscription of Hanni of Ayapir calls him
139:
was regarded as the head of the pantheon, further east the position of Humban was higher. At the same time, with the exception of documents from the
525:
1628:
244:, whose signatories were the Akkadian ruler in mention (reigned 2260-2223 BCE) and an unknown Elamite monarch, often assumed to be
1731:
van Koppen, Frans; van der Toorn, Karel (1999), "Humban", in van der Toorn, Karel; Becking, Bob; van der Horst, Pieter W. (eds.),
1447:
507:
was taken to
Assyria, has been identified with Humban by some researchers, but there is no plausible explanation for the element
492:
1742:
1682:
1565:
1415:
1388:
1371:
Bartelmus, Alexa (2017). "Die Götter der
Kassitenzeit. Eine Analyse ihres Vorkommens in zeitgenössischen Textquellen".
359:
117:
403:
Most locations where Humban was worshiped in the
Achemenid period were towns located close to the royal road network.
252:, though definite evidence is lacking. Humban occupies the second place among the deities listed as witnesses, behind
1538:
1509:
338:
and Tepti-Humban-Inshushinak. For comparison, only two are attested from earlier times, namely Huba-simti from the
650:
in a review of Dalley's work states that she is reluctant to accept her hypotheses about the development of the
1558:
The other gods who are: studies in Elamite-Iranian acculturation based on the Persepolis fortification texts
420:
1448:"The Seal of an Official or an Official Seal? The Use of Court Seals in Old Babylonian Susa and Haft Tepe"
1772:
241:
260:
in this document. The other divine witnesses enumerated include deities of both Elamite (for example
1398:
Brosius, Maria (2014). "Stephanie Dalley, Esther's Revenge At Susa: From Sennacherib To Ahasuerus".
1502:Šapal tibnim mû illakū: studies presented to Joaquín Sanmartín on the occasion of his 65th birthday
610:
1432:
1732:
1767:
325:
108:
Due to his role in religion of the neo-Elamite person, he was also worshiped by the earliest
496:. Alexandre Lokotionov notes that this sequence of gods mirrors the reference to Humban in
555:
A clay plaque depicting Humbaba, in the past erroneously assumed to be related to Humban.
8:
1629:"An "Egyptianising" Underworld Judging an Assyrian Prince? New Perspectives on VAT 10057"
663:
556:
443:
197:
gods were believed to bestow it too, for example Inshushinak, Tepti and Tirutur, but the
563:
While in past scholarship it has been assumed that Humban might have been the model for
184:
epithet is known was most likely dedicated to the local god Tirutur, rather tha Humban.
1713:
1478:
480:
335:
201:
of Humban was regarded as the most important for the kings in the Neo-Elamite period.
148:
113:
1694:"Esther's Revenge at Susa: From Sennacherib to Ahasuerus by Stephanie Dalley (review)"
1738:
1705:
1678:
1651:
1561:
1544:
1534:
1515:
1505:
1470:
1466:
1411:
1384:
573:
540:
393:
217:
171:
140:
1670:
1643:
1584:
1462:
1403:
1376:
621:
578:
428:
303:
273:
229:
225:
152:
98:
65:
1610:
1581:
Persian Religion in the Achaemenid Period/La Religion Perse à l’époque Achéménide
1530:
The Babylonian Gilgamesh epic: introduction, critical edition and cuneiform texts
1426:
530:
465:
424:
339:
296:
594:
1407:
626:
416:
1380:
585:
it is assumed it was initially an ordinary personal name used in Mesopotamia.
302:
In the Middle Elamite period (second half of the second millennium BCE), king
1761:
1709:
1674:
1655:
1596:
Koch, Heidemarie (1995). "Theology and worship in Elam and Achaemenid Iran".
1519:
1474:
620:. More recently, a connection between Humban and Haman has been suggested by
606:
582:
343:
307:
151:. According to Wouter Henkelman, this indicates that what is referred to as "
1647:
1548:
269:
1588:
647:
568:
504:
249:
37:
436:
371:
363:
288:
would not necessarily play a major role in Awan, is mentioned six times.
261:
136:
121:
1717:
1693:
524:
According to another no longer accepted theory, originally proposed by
471:
377:
1347:
1335:
536:
487:
315:
311:
292:
277:
143:
period, Humban does not appear in texts discovered further east than
1664:
1576:
155:" in scholarship was most likely a "patchwork of local traditions".
1528:
1497:
639:
617:
577:, this theory is no longer considered plausible today according to
221:
109:
452:
564:
329:
Assyrian relief depicting the capture of king Humban-haltash III.
281:
253:
392:) of Humban known from Achaemenid documents bear linguistically
643:
635:
631:
602:
432:
412:
682:
680:
613:
598:
461:
450:, as indicated by two commentaries on the incantation series
447:
265:
245:
53:
1323:
1212:
1052:
897:
868:
827:
503:
Ammankasibar, a god whose statue according to the annals of
370:
in multiple cases. This term, while Elamite, is a loan from
1577:"Humban & Auramazdā: Royal Gods in a Persian Landscape"
1190:
1188:
1186:
1184:
1093:
1091:
982:
980:
931:
929:
916:
914:
912:
887:
885:
883:
846:
844:
842:
677:
397:
318:
and Inshushinak. The same king also rebuilt a "residence" (
285:
144:
133:
94:
1159:
1157:
817:
815:
813:
788:
786:
784:
782:
780:
778:
765:
763:
750:
748:
746:
744:
716:
714:
712:
710:
697:
695:
388:
Most of the nineteen priests (eight of them designated as
166:, "greatest god". Another of his epithets might have been
1498:"Concerning the Etymology of Enlil: the An=Anum Approach"
1132:
1130:
731:
729:
457:
1241:
1239:
1181:
1169:
1103:
1088:
1076:
1064:
1040:
1028:
1016:
1004:
992:
977:
965:
941:
926:
909:
880:
839:
1730:
1560:. Leiden: Nederlands Instituut voor het Nabije Oosten.
1428:
Esther's Revenge at Susa: From Sennacherib to Ahasuerus
1353:
1341:
1200:
1154:
953:
810:
798:
775:
760:
741:
707:
692:
483:, Yanbu should be understood as the same god as Jabru.
295:
period, the only evidence of the worship of Humban are
1311:
1299:
1127:
726:
519:
1287:
1275:
1263:
1236:
1224:
76:
1251:
1142:
1115:
856:
514:
101:invoking him. He was connected with the concept of
624:, who also argues that the other figures from the
593:An early, now discredited, hypothesis proposed by
411:Humban is attested in four theophoric names from
1759:
539:signs of the logogram have the same meaning in
597:in 1916 aimed to connect Humban with biblical
1734:Dictionary of Deities and Demons in the Bible
299:in administrative texts, such as Kuk-Humban.
120:, where he is mentioned more often even than
1533:. Oxford New York: Oxford University Press.
1627:Loktionov, Alexandre Alexandrovich (2016).
446:, Humban was regarded as an equivalent of
228:version, not the accompanying Akkadian and
1704:(3). Cambridge University Press: 361–364.
1626:
1583:. Harrassowitz Verlag. pp. 273–346.
1574:
1555:
1370:
1329:
1218:
1194:
1175:
1163:
1109:
1097:
1082:
1070:
1058:
1046:
1034:
1022:
1010:
998:
986:
971:
959:
947:
935:
920:
903:
891:
874:
850:
833:
821:
804:
792:
769:
754:
735:
720:
701:
686:
406:
1455:Journal of the American Oriental Society
1445:
1206:
550:
486:Humban also appears alongside Jabru and
479:) was the "Enlil of Elam". According to
324:
1636:Journal of Ancient Near Eastern History
1608:
1397:
1373:Karduniaš. Babylonia under the Kassites
1317:
1305:
1136:
493:Underworld Vision of an Assyrian Prince
435:, who is present in fifteen names, and
353:
132:It is likely that while in the west of
1760:
1691:
1598:Civilizations of the Ancient Near East
1526:
1424:
1293:
1281:
1269:
1257:
1245:
1230:
630:were similarly derived from deities -
1662:
1495:
1148:
862:
546:
1698:Journal of the Royal Asiatic Society
1642:(1). Walter de Gruyter GmbH: 39–55.
1595:
1400:Perspectives on Hebrew Scriptures IX
1121:
240:Oldest attestation of Humban is the
1354:van Koppen & van der Toorn 1999
1342:van Koppen & van der Toorn 1999
588:
520:Humban as another name of Napirisha
13:
118:Persepolis Administrative Archives
14:
1784:
427:origin with the exception of the
419:, more than any deity of neither
1556:Henkelman, Wouter F. M. (2008).
1467:10.7817/jameroriesoci.138.1.0121
1461:(1). American Oriental Society.
1375:. De Gruyter. pp. 245–312.
515:Disputed and disproved proposals
475:, a god bearing the name Yabnu (
360:Persepolis fortification archive
1737:, Eerdmans Publishing Company,
1575:Henkelman, Wouter F.M. (2017).
1363:
543:) as representing him instead.
1669:. Cambridge University Press.
192:Humban was believed to bestow
1:
1504:. Barcelona: Editorial AUSA.
670:
1615:Reallexikon der Assyriologie
1609:Lambert, Wilfred G. (1980),
306:built a temple of Humban at
242:Treaty of Naram-Sin of Akkad
127:
77:
7:
28:Divine bestower of kingship
10:
1789:
1527:George, Andrew R. (2003).
1446:De Graef, Katrien (2018).
1425:Dalley, Stephanie (2007).
1408:10.31826/9781463235635-028
235:
69:
1663:Potts, Daniel T. (1999).
1381:10.1515/9781501503566-011
439:, present in nine names.
264:and Hutran) and western (
256:. His name is written as
49:
44:
33:
26:
21:
1675:10.1017/cbo9780511489617
601:, Greek mythical figure
187:
105:, or divine protection.
1666:The Archaeology of Elam
1648:10.1515/janeh-2016-0012
1433:Oxford University Press
170:, possibly a loan from
158:Humban could be called
50:Mesopotamian equivalent
16:Elamite and Persian god
1692:Radner, Karen (2008).
1589:10.2307/j.ctvckq50d.11
609:according to Hüsing),
567:, the guardian of the
560:
407:Mesopotamian reception
330:
116:, as indicated by the
1496:Feliu, Lluís (2006).
554:
328:
224:, though only in the
354:Achaemenid reception
212:A single mention of
1332:, pp. 360–361.
1221:, pp. 354–355.
1061:, pp. 315–316.
906:, pp. 358–359.
877:, pp. 356–357.
836:, pp. 367–368.
689:, pp. 355–356.
664:Karel van der Toorn
557:Sulaymaniyah Museum
444:Neo-Assyrian period
561:
547:Humban and Humbaba
481:Wilfred G. Lambert
336:Humban-haltash III
331:
114:Achaemenid dynasty
1773:Persian mythology
1744:978-0-8028-2491-2
1684:978-0-521-56358-1
1567:978-90-6258-414-7
1417:978-1-4632-3563-5
1402:. Gorgias Press.
1390:978-1-5015-0356-6
574:Epic of Gilgamesh
464:in such sources,
218:Daivā Inscription
75:
59:
58:
34:Major cult center
1780:
1753:
1752:
1751:
1727:
1725:
1724:
1688:
1659:
1633:
1623:
1622:
1621:
1605:
1592:
1571:
1552:
1523:
1492:
1490:
1489:
1483:
1477:. Archived from
1452:
1442:
1440:
1439:
1421:
1394:
1357:
1351:
1345:
1339:
1333:
1327:
1321:
1315:
1309:
1303:
1297:
1291:
1285:
1279:
1273:
1267:
1261:
1255:
1249:
1243:
1234:
1228:
1222:
1216:
1210:
1204:
1198:
1192:
1179:
1173:
1167:
1161:
1152:
1146:
1140:
1134:
1125:
1119:
1113:
1107:
1101:
1095:
1086:
1080:
1074:
1068:
1062:
1056:
1050:
1044:
1038:
1032:
1026:
1020:
1014:
1008:
1002:
996:
990:
984:
975:
969:
963:
957:
951:
945:
939:
933:
924:
918:
907:
901:
895:
889:
878:
872:
866:
860:
854:
848:
837:
831:
825:
819:
808:
802:
796:
790:
773:
767:
758:
752:
739:
733:
724:
718:
705:
699:
690:
684:
622:Stephanie Dalley
589:Humban and Haman
579:Andrew R. George
534:
304:Untash-Napirisha
297:theophoric names
153:Elamite religion
112:rulers from the
99:theophoric names
80:
74:romanized:
73:
71:
19:
18:
1788:
1787:
1783:
1782:
1781:
1779:
1778:
1777:
1758:
1757:
1756:
1749:
1747:
1745:
1722:
1720:
1685:
1631:
1619:
1617:
1568:
1541:
1512:
1487:
1485:
1481:
1450:
1437:
1435:
1418:
1391:
1366:
1361:
1360:
1352:
1348:
1340:
1336:
1328:
1324:
1316:
1312:
1304:
1300:
1292:
1288:
1280:
1276:
1268:
1264:
1256:
1252:
1244:
1237:
1229:
1225:
1217:
1213:
1205:
1201:
1193:
1182:
1174:
1170:
1162:
1155:
1147:
1143:
1135:
1128:
1124:, p. 1961.
1120:
1116:
1108:
1104:
1096:
1089:
1081:
1077:
1069:
1065:
1057:
1053:
1045:
1041:
1033:
1029:
1021:
1017:
1009:
1005:
997:
993:
985:
978:
970:
966:
958:
954:
946:
942:
934:
927:
919:
910:
902:
898:
890:
881:
873:
869:
861:
857:
849:
840:
832:
828:
820:
811:
803:
799:
791:
776:
768:
761:
753:
742:
734:
727:
719:
708:
700:
693:
685:
678:
673:
616:, and Japanese
591:
549:
528:
522:
517:
466:Heidemarie Koch
409:
356:
340:Sargonic period
238:
216:occurs in the "
190:
130:
29:
17:
12:
11:
5:
1786:
1776:
1775:
1770:
1755:
1754:
1743:
1728:
1689:
1683:
1660:
1624:
1606:
1593:
1572:
1566:
1553:
1539:
1524:
1510:
1493:
1443:
1422:
1416:
1395:
1389:
1367:
1365:
1362:
1359:
1358:
1356:, p. 434.
1346:
1344:, p. 432.
1334:
1330:Henkelman 2008
1322:
1320:, p. 542.
1310:
1308:, p. 541.
1298:
1296:, p. 364.
1286:
1284:, p. 362.
1274:
1272:, p. 363.
1262:
1250:
1248:, p. 144.
1235:
1233:, p. 147.
1223:
1219:Henkelman 2008
1211:
1209:, p. 131.
1199:
1197:, p. 354.
1195:Henkelman 2008
1180:
1178:, p. 350.
1176:Henkelman 2008
1168:
1164:Loktionov 2016
1153:
1151:, p. 245.
1141:
1139:, p. 229.
1126:
1114:
1112:, p. 310.
1110:Bartelmus 2017
1102:
1100:, p. 372.
1098:Henkelman 2008
1087:
1085:, p. 384.
1083:Henkelman 2008
1075:
1073:, p. 371.
1071:Henkelman 2008
1063:
1059:Henkelman 2017
1051:
1049:, p. 313.
1047:Henkelman 2017
1039:
1037:, p. 319.
1035:Henkelman 2017
1027:
1025:, p. 306.
1023:Henkelman 2017
1015:
1013:, p. 310.
1011:Henkelman 2017
1003:
1001:, p. 315.
999:Henkelman 2017
991:
989:, p. 374.
987:Henkelman 2008
976:
974:, p. 376.
972:Henkelman 2008
964:
960:Henkelman 2008
952:
950:, p. 362.
948:Henkelman 2008
940:
938:, p. 360.
936:Henkelman 2008
925:
923:, p. 359.
921:Henkelman 2008
908:
904:Henkelman 2008
896:
894:, p. 353.
892:Henkelman 2008
879:
875:Henkelman 2008
867:
865:, p. 111.
855:
853:, p. 355.
851:Henkelman 2008
838:
834:Henkelman 2008
826:
824:, p. 367.
822:Henkelman 2008
809:
807:, p. 358.
805:Henkelman 2008
797:
795:, p. 366.
793:Henkelman 2008
774:
772:, p. 357.
770:Henkelman 2008
759:
757:, p. 364.
755:Henkelman 2008
740:
736:Henkelman 2008
725:
723:, p. 356.
721:Henkelman 2008
706:
704:, p. 361.
702:Henkelman 2008
691:
687:Henkelman 2008
675:
674:
672:
669:
656:Book of Esther
652:Book of Esther
627:Book of Esther
590:
587:
548:
545:
521:
518:
516:
513:
417:Kassite period
408:
405:
355:
352:
237:
234:
189:
186:
182:rišar nappirra
164:rišar nappirra
160:rišar nappipir
129:
126:
57:
56:
51:
47:
46:
42:
41:
35:
31:
30:
27:
24:
23:
15:
9:
6:
4:
3:
2:
1785:
1774:
1771:
1769:
1766:
1765:
1763:
1746:
1740:
1736:
1735:
1729:
1719:
1715:
1711:
1707:
1703:
1699:
1695:
1690:
1686:
1680:
1676:
1672:
1668:
1667:
1661:
1657:
1653:
1649:
1645:
1641:
1637:
1630:
1625:
1616:
1612:
1607:
1603:
1599:
1594:
1590:
1586:
1582:
1578:
1573:
1569:
1563:
1559:
1554:
1550:
1546:
1542:
1540:0-19-814922-0
1536:
1532:
1531:
1525:
1521:
1517:
1513:
1511:84-88810-71-7
1507:
1503:
1499:
1494:
1484:on 2022-06-16
1480:
1476:
1472:
1468:
1464:
1460:
1456:
1449:
1444:
1434:
1430:
1429:
1423:
1419:
1413:
1409:
1405:
1401:
1396:
1392:
1386:
1382:
1378:
1374:
1369:
1368:
1355:
1350:
1343:
1338:
1331:
1326:
1319:
1314:
1307:
1302:
1295:
1290:
1283:
1278:
1271:
1266:
1260:, p. 78.
1259:
1254:
1247:
1242:
1240:
1232:
1227:
1220:
1215:
1208:
1207:De Graef 2018
1203:
1196:
1191:
1189:
1187:
1185:
1177:
1172:
1166:, p. 51.
1165:
1160:
1158:
1150:
1145:
1138:
1133:
1131:
1123:
1118:
1111:
1106:
1099:
1094:
1092:
1084:
1079:
1072:
1067:
1060:
1055:
1048:
1043:
1036:
1031:
1024:
1019:
1012:
1007:
1000:
995:
988:
983:
981:
973:
968:
962:, p. 44.
961:
956:
949:
944:
937:
932:
930:
922:
917:
915:
913:
905:
900:
893:
888:
886:
884:
876:
871:
864:
859:
852:
847:
845:
843:
835:
830:
823:
818:
816:
814:
806:
801:
794:
789:
787:
785:
783:
781:
779:
771:
766:
764:
756:
751:
749:
747:
745:
738:, p. 60.
737:
732:
730:
722:
717:
715:
713:
711:
703:
698:
696:
688:
683:
681:
676:
668:
665:
660:
657:
653:
649:
645:
641:
637:
633:
629:
628:
623:
619:
615:
612:
608:
607:Humban-Numena
604:
600:
596:
586:
584:
583:Ur III period
580:
576:
575:
570:
566:
558:
553:
544:
542:
538:
532:
527:
512:
511:in his name.
510:
506:
501:
499:
495:
494:
489:
484:
482:
478:
474:
473:
467:
463:
459:
455:
454:
449:
445:
440:
438:
434:
430:
426:
422:
418:
414:
404:
401:
399:
395:
391:
386:
384:
379:
375:
373:
369:
365:
361:
351:
347:
345:
344:Humban-Numena
341:
337:
327:
323:
322:) of Humban.
321:
317:
313:
309:
308:Chogha Zanbil
305:
300:
298:
294:
289:
287:
283:
279:
275:
271:
267:
263:
259:
255:
251:
247:
243:
233:
231:
227:
223:
219:
215:
210:
207:
202:
200:
195:
185:
183:
178:
176:
173:
169:
165:
161:
156:
154:
150:
146:
142:
138:
135:
125:
123:
119:
115:
111:
106:
104:
100:
96:
92:
88:
84:
79:
67:
63:
55:
52:
48:
43:
39:
36:
32:
25:
20:
1768:Elamite gods
1748:, retrieved
1733:
1721:. Retrieved
1701:
1697:
1665:
1639:
1635:
1618:, retrieved
1614:
1604:: 1959–1969.
1601:
1597:
1580:
1557:
1529:
1501:
1486:. Retrieved
1479:the original
1458:
1454:
1436:. Retrieved
1427:
1399:
1372:
1364:Bibliography
1349:
1337:
1325:
1318:Brosius 2014
1313:
1306:Brosius 2014
1301:
1289:
1277:
1265:
1253:
1226:
1214:
1202:
1171:
1144:
1137:Lambert 1980
1117:
1105:
1078:
1066:
1054:
1042:
1030:
1018:
1006:
994:
967:
955:
943:
899:
870:
858:
829:
800:
661:
655:
651:
648:Karen Radner
625:
611:Egyptian god
595:Georg Hüsing
592:
572:
569:Cedar Forest
562:
526:Walther Hinz
523:
508:
505:Ashurbanipal
502:
497:
491:
490:in the text
485:
476:
470:
451:
441:
421:Mesopotamian
410:
402:
389:
387:
382:
376:
368:bakadaušiyam
367:
357:
348:
332:
319:
301:
290:
257:
239:
213:
211:
205:
203:
198:
193:
191:
181:
179:
174:
167:
163:
159:
157:
131:
107:
102:
90:
86:
82:
61:
60:
1294:Radner 2008
1282:Radner 2008
1270:Radner 2008
1258:Dalley 2007
1246:George 2003
1231:George 2003
646:. However,
529: [
372:Old Persian
364:Ahura Mazda
137:Inshushinak
122:Ahura Mazda
45:Equivalents
1762:Categories
1750:2024-09-18
1723:2024-09-18
1620:2022-04-11
1488:2022-04-11
1438:2024-09-18
1149:Feliu 2006
863:Potts 1999
671:References
605:(based on
378:Mary Boyce
141:Acheamenid
40:(disputed)
1710:1356-1863
1656:2328-9554
1520:157130833
1475:0003-0279
1122:Koch 1995
537:cuneiform
488:Napirisha
472:An = Anum
415:from the
316:Kiririsha
312:Napirisha
293:Sukkalmah
278:Ninkarrak
149:Khuzestan
128:Character
93:) was an
83:hu-um-ban
1718:27755959
1549:51668477
640:Mordecai
618:Hachiman
541:Sumerian
477:ia-ab-na
258:hu-ba-an
222:Xerxes I
172:Akkadian
70:𒀭𒃲𒈨𒌍
1611:"Jabnu"
571:in the
565:Humbaba
559:, Iraq.
509:kasibar
442:In the
429:Hurrian
425:Kassite
394:Iranian
358:In the
282:Ninurta
254:Pinikir
236:Worship
230:Persian
226:Elamite
110:Persian
95:Elamite
85:, also
66:Elamite
1741:
1716:
1708:
1681:
1654:
1564:
1547:
1537:
1518:
1508:
1473:
1414:
1387:
644:Marduk
636:Ishtar
632:Esther
603:Memnon
433:Teshub
413:Nippur
274:Manzat
270:Ishara
232:ones.
87:hu-ban
78:Humban
62:Humban
22:Humban
1714:JSTOR
1632:(PDF)
1482:(PDF)
1451:(PDF)
642:from
634:from
614:Ammon
599:Haman
533:]
498:Šurpu
462:Jabru
460:with
453:Šurpu
448:Enlil
437:Simut
390:šatin
383:kitin
320:murti
266:Ilaba
262:Simut
246:Khita
220:" of
214:kitin
206:kitin
199:kitin
194:kitin
188:Kitin
168:elume
103:kitin
91:Huban
54:Enlil
1739:ISBN
1706:ISSN
1679:ISBN
1652:ISSN
1562:ISBN
1545:OCLC
1535:ISBN
1516:OCLC
1506:ISBN
1471:ISSN
1412:ISBN
1385:ISBN
638:and
431:god
423:nor
398:Adad
342:and
286:Susa
250:Awan
145:Izeh
134:Elam
38:Awan
1671:doi
1644:doi
1585:doi
1463:doi
1459:138
1404:doi
1377:doi
458:Anu
248:of
175:elû
147:in
1764::
1712:.
1702:18
1700:.
1696:.
1677:.
1650:.
1638:.
1634:.
1613:,
1600:.
1579:.
1543:.
1514:.
1500:.
1469:.
1457:.
1453:.
1431:.
1410:.
1383:.
1238:^
1183:^
1156:^
1129:^
1090:^
979:^
928:^
911:^
882:^
841:^
812:^
777:^
762:^
743:^
728:^
709:^
694:^
679:^
531:de
400:.
314:,
280:,
276:,
272:,
268:,
124:.
89:,
81:,
72:,
68::
1726:.
1687:.
1673::
1658:.
1646::
1640:3
1602:3
1591:.
1587::
1570:.
1551:.
1522:.
1491:.
1465::
1441:.
1420:.
1406::
1393:.
1379::
64:(
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.