1428:. Similar comparisons have been made by other authors as well. However, this proposal did not find universal support. Tavernier admits that Inshushinak's and Mitra's names are dissimilar and Rashnu's ("justice") and Lagamal's ("who has no mercy") outright contradict each other, though he argues a parallel can be seen between Sraosha and Ishmekarab due to both of them bearing names with go back to terms meaning "hearing, hearkening". However, it is not impossible that this semantic parallel is accidental, as words referring to hearing are not an uncommon component of theonyms, as evidenced for example by the goddess
1346:. It has been suggested that they might represent a guide for the dead. However, it is possible they do not form a single coherent composition, and they might not even all belong to the same genre. It is not impossible that they constitute a collection of excerpts from longer texts. Wasserman argues that it cannot be established with certainty to what degree they actually present the fate of the dead in the underworld, and states referring to them as "funerary" might be a misnomer, even though they do allude to the land of the dead. He proposes interpreting them as magical texts comparable to later Greco-Roman
474:
1084:
36:
106:
611:
1258:'s campaign against Elam (646 BCE). In this context he is described as a "mysterious god who dwells in seclusion, (the god) whose divine features nobody was allowed to see", which according to Jan Tavernier offers a parallel to his Elamite epithets highlighting his "secret" or "hidden" nature. Reettakaisa Sofia Salo argues that the author of this text must have possessed some knowledge of the local traditions pertaining to him.
1168:. However, no courtiers or family members are attributed to him. Marten Stol states that this text designates him as one of the sons of Tishpak alongside Nanshak, Pappasānu, Me-SUḪUR and Ishtaran. According to Manuel Ceccarelli, this connection most likely should be considered as a secondary Mesopotamian development, as it is unlikely the tutelary god of Susa would be recognized as the son of the god of
408:(Elamite) of this god. This term is variously translated as "god-given royal power", "divinely-enforced legal protection", "legal authority", "legal order, rules" or "divine symbol, emblem". Its meaning is ultimately uncertain, though as pointed out by De Graef, it is possible that it was represented symbolically by a statue or an emblem, as indicated by the references to touching it. In the
841:, the feast of the deity Kirwašir, and the day of the new moon" might have been a temple or another "edifice with a funerary function" dedicated to Inshushinak, though the term has also been alternatively interpreted as referring to a tomb or as a vague designation for a construction project. The structure was restored by Inshushinak-shar-Ilani in the Middle Elamite period.
974:, "temple of the alliance", though it is not known if this name it refers to a secular alliance, to an alliance between worshipers and deities, or to one between the four deities worshiped together in it. However, it is assumed that Inshushinak was not commonly venerated in Anshan, and he is otherwise only attested there in a small number of theophoric names.
911:
restored by this king, most of which were dedicated to
Inshushinak, including these located in Tēttu, Ša Attata-mitik, Ekallat, Bīt Turni (restoration partially uncertain), Ša Attata-ekal-likrup, Marrut, Ša Hantallak and possibly Perraperra. Most of these toponyms are otherwise unattested, and it has
432:
Inshushinak was also associated with the underworld and textual sources from Susa indicate that he was believed to reside in it. He was considered its lord in local tradition as well. Furthermore, his judicial authority was believed to extend to the land of the dead. However, it is not certain if he
1306:
1400 BCE, is also not impossible. Inshushinak is the only strictly
Elamite deity mentioned in them, and it has been argued that their language, form and content reflect the well attested phenomenon of integration of scribes from Susa into the literary culture of Mesopotamia. Nathan Wasserman points
895:, could be dedicated to Inshushinak too, and might have represented the entrance to the underworld. However, this conclusion is not certain, as they could be dedicated to various deities, not all of whom have been conclusively proven to be connected to beliefs pertaining to death and the afterlife.
597:
In the past it was commonly assumed that
Ishmekarab was regarded as Inshushinak's spouse, though this proposal relies on the assumption the former was a female deity, which remains uncertain. An inheritance document indicates that it was believed that Inshushinak and Ishmekarab were responsible for
665:
relief, which depicts a male deity variously interpreted as either of them by modern authors, might have been a product of this process. Milad
Jahangirfar states that most likely both of them nonetheless maintained separate identities, though Inshushinak likely acquired some traits from Napirisha.
460:
can also be translated as "hidden" or "secret", and it is not certain that epithets including it necessarily designated a given deity as related to the underworld; even in
Inshushinak’s case it might have been used to refer to his other qualities. Yasmina Wicks on this basis translates it as "the
788:
Most likely multiple temples dedicated to
Inshushinak existed in Susa. Most likely they stood near the acropolis of Susa, as indicated by the discovery of numerous inscribed bricks and three houses of worship, one of which is known to have been dedicated to Inshushinak, during excavations. It is
756:
2100 BCE), instated daily offerings to
Inshushinak in Susa, which constitutes the oldest known reference to such a practice in sources from Elam. It is possible that the meat of the sheep offered to him at dawn and dusk was then consumed by religious personnel. The inscription commemorating this
399:
Another well attested aspect of
Inshushinak's character was his role as a divine judge, which exemplified his connection to justice. In the Sukkalmah period he frequently appears in oath formulas in economic and legal documents alongside Ishmekarab. Sources from the same period also state that
148:, were regarded as his assistants. He was chiefly worshiped in Susa, where multiple temples dedicated to him existed. Attestations from other Elamite cities are less common. He is also attested in Mesopotamian sources, where he could be recognized as an underworld deity or as an equivalent of
135:
etymology, and can be translated as "lord of Susa". He was associated with kingship, and as a result appears in the names and epithets of multiple
Elamite rulers. In Susa he was the main god of the local pantheon, though his status in other parts of Elam might have been different. He was also
724:. This identification is commonly cited in modern literature, though it ultimately remains uncertain, and it is not clear if the Elamite signatory, who is left nameless, hailed from Awan at all. While Inshushinak is only listed sixth among the gods invoked as its divine witnesses, after
1071:, the last attested Neo-Elamite ruler, also invoked Inshushinak in an inscription meant to highlight his dedication to the god of Susa and to the city's population, though it has been noted he most likely reigned from elsewhere, possibly from a mountains part of modern
1396:
should be placed within the context of
Mesopotamian literature and afterlife beliefs, suggests it could constitute a strictly Elamite concept incorporated into them, despite not being attested in any other Elamite sources either. He proposes comparisons with later
650:, rulers might have sometimes attempted to present them the same figure. For example, in a number of texts from Chogha Zanbil plural forms are not used when these two gods invoked at once where they would be necessary according to the grammar of the
946:
Attestations of temples of Inshushinak are largely limited to texts from Susa and Chogha Zanbil. However, an inscription of Untash-Napirisha from Tappeh Deylam preserved in six copies also mentions the construction of a sanctuary dedicated to him,
1051:
it is likely that he continued to be worshiped in the lowlands, and his cult might have enjoyed royal patronage. Yasmina Wicks notes that it is possible that Tepti-Huban-Inšušinak II, who might have reigned in the Achaemenid period as a vassal of
1436:
period, roughly in the first century BCE, which might indicate a time gap too significant to permit presenting him as analogous to Ishmekarab. He ultimately concludes the similarities might be accidental. Wasserman evaluated his treatment of the
516:
has also been proposed. Jan Tavernier goes as far as stating that snakes constituted his main symbol. Javier Álvarez-Mon instead suggests he might have been associated with a creature common in Elamite art which he describes as the "bird-headed
1042:
state, but Wouter Henkelman points out in a more recent publication that while there is no source from Achaemenid Susa which would make it possible to evaluate whether he remained the main god of this city, based on parallels with the cults of
1350:
instead. However, Yasmina Wicks in an earlier publication notes that questioning the funerary context of these texts has historically been a minority position. It is nonetheless recognized that even if this characterization is accepted, the
852:, well attested in Elamite sources. However, they are not attested in sources from Susa predating the Middle Elamite period. They might have played a role in a funerary cult. It has been suggested that this might have been true for the
512:. It has been argued that a god depicted alongside a snake and a spring depicted on Elamite seals and reliefs from the beginning of the second millennium BCE up to the reign of Untrash-Napirisha might be him, though identification with
736:, he appears multiple times through the document, with four certain references and further five tentatively restored ones. Wouter Henkelman on this basis suggests that it is not impossible that the text reflects the cultural milieu of
525:, but their native name is not preserved. Yasmina Wicks suggests that a fish-woman depicted on the aforementioned stele of Untash-Napirisha, who she compares to other similar hybrids attested in Elamite art, might have been an
1126:
rebuilt a temple dedicated to him located in Susa which according to his inscriptions bore the name A’arkeš. Daniel Potts concludes that its name has no clear etymology and points out it is not attested in any other sources.
669:
In the past attempts have been made to present Kiririsha as the spouse of both Inshushinak and Napirisha, but this view is not considered plausible anymore. Primary sources commonly recognize her and Napirisha as a couple.
1230:, but there is no evidence in any primary sources that would support this view, and Mesopotamian god lists instead recognize three otherwise unknown deities as his Elamite counterparts, Kunzibami, Šihhaš and Šennukušu.
1441:
as a whole critically, and argues that it detaches them from their historical context, with Zoroastrian sources separated from them by two millennia treated as closer to them than contemporary Akkadian literature.
311:
commonly used the title "(king) whose kingdom Inshushinak loves". Multiple rulers dedicated new construction projects to Inshushinak. Jan Tavernier argues Inshushinak was initially elevated to a high position by
829:, "tomb". Presumably this naming choice reflected the worship of Inshushinak's underworld aspect. It has been argued that the É.DÙ.A (reading uncertain), a structure mentioned in an inscription on a stela of
501:
is likely to be a depiction of him. While a connection between Inshushinak and snakes is not confirmed by textual sources, it has nonetheless been proposed that he was associated with these animals in
797:, princely pure place") or Ekikuanna ("house, pure place of heaven"). According to Françoise Grillot-Susini both of these names might be attempts at creating a Sumerian writing of the Elamite term
449:
in Choga Pahn, though he stresses this remains speculative. In the Neo-Elamite period, Inshushinak's underworld aspect apparently overshadowed all his other functions. He could be referred to as
1512:
Javier Álvarez-Mon notes that this selection of deities overlaps with these mentioned in a text proclaiming the deification of Naram-Sin of Akkad, with the only differences being the absence of
1378:
to receive Inshushinak's judgment. Wasserman notes it is possible the encounter with Inshushinak is described as taking place in a dream, which would offer a close parallel to a passage in the
935:", a term referring to the local temple complex. A sanctuary dedicated jointly to him and Napirisha was located on top of it. He also had a sanctuary in this location referred to with the term
1388:
in a similar context. It has been proposed that an additional figure involved in the judgment is a "weigher". However, this translation has not been universally accepted, and the concept of
912:
been argued that they must have been located near the city. However, Wouter Henkelman argues that sanctuaries of Inshushinak might have not been located only in the proximity of Susa, with
1005:, Hutelutush-Inshushinak and Šilhina-hamru-Lagamar. The goal of this act might have been to link his own rule with an earlier Elamite dynasty. The same ruler also apparently relocated a
521:", though he stresses it is not impossible it was linked to other Elamite deities as well. Representations of these beings inscribed with a dedication to Inshushinak are known from
1268:. There is however no evidence for large-scale cult of Inshushinak in this location. Not much is also known about Šibqat-Šušinak beyond the fact that his daughter, who bore the
1061:
3450:
Elam and its neighbors: recent research and new perspectives. Proceedings of the international congress held at Johannes Gutenberg University Mainz, September 21-23, 2016
696:
text attributed to Temti-Agun uses both of the latter names as epithets of Inshushinak. Furthermore, it has been proposed that the fact a single inscription states that
437:, and it is possible individual areas had their own deities fulfilling an analogous role in local pantheons. Jan Tavernier notes an analogous role has been proposed for
1032:. A late administrative archive from Susa mentions the otherwise unattested phenomenon of local manifestations of Inshushinak, linked to Amperi, Halumirashi and Haran.
1022:
582:, as suggested based on the respective meanings of their names, "who has no mercy" and “who hears the prayer”. Wouter Henkelman metaphorically describes them as
987:
1520:, and the inclusion of Inshushinak and Narunde, which according to him might indicate that Puzur-Inshushinak might have consciously emulated rulers of the
626:. It originally formed no earlier than in the first half of the nineteenth century BCE, with references only starting to appear commonly in texts from the
3394:
1342:
are considered unique because they constitute the only known examples of Akkadian compositions dealing with the underworld to be found in a grave
817:
Kuk-Kirwaš, but it remains uncertain if the latter can also be distinguished from the temples mentioned in inscriptions of Puzur-Inshushinak and
1476:
1401:
beliefs as supplementary evidence, specifically arguing that the group consisting of Inshushinak, Ishmekarab and Lagamal can be compared to the
3700:
1216:
888:, in the past used to support this proposal, is no longer accepted, as they are listed as two separate types of structures in the text EKI 48.
502:
830:
446:
453:
which is commonly translated as "lord of the dead in the kukunnum", a type of temple. However, it has been pointed out that the Elamite
655:
948:
136:
connected with justice and the underworld. His iconography is uncertain, though it is possible snakes were his symbolic animals. Two
3830:
Grenzüberschreitungen Studien zur Kulturgeschichte des Alten Orients: Festschrift für Hans Neumann zum 65. Geburtstag am 9. Mai 2018
3562:
1380:
316:, and states that through history it reflected the political position of Susa, similarly to how the changes in the position of
789:
located in the southeast of this area. Textual sources indicate of the houses of worship dedicated to him bore the ceremonial
4315:
4292:
4257:
4131:
3962:
3931:
3896:
3837:
3750:
3676:
3457:
1579:, where the deities designated by it are responsible for the decision to make the eponymous goddess remain in the underworld.
1432:, unrelated to either of these figures. Tavernier himself admits that the fact Sraosha only became a popular figure in the
1481:
4173:
Tavernier, Jan (2021a), "Ishme-Karab", in Potts, D. T.; Harkness, Ethan; Neelis, Jason; McIntosh, Roderick James (eds.),
3914:
Nurullin, Rim (2020). "On Birth, Death and Gods in the Epic of Gilgamesh: Two Notes on the Standard Babylonian Version".
1307:
out his presence in Akkadian literature from Susa can be compared to analogous cases of other locally popular gods, like
1103:
700:'s father was named Šu-Ea rather than Šimbi-išuk-Inšušinak might be an indication that these two gods were syncretised.
332:, like other ancient religions, should be understood as a "patchwork of local traditions", and as a result further east
1370:, in this context to be understood as a designation for the gods of the underworld, and subsequently being escorted by
570:, were regarded as Inshushinak's assistants, and like him played a role in the journey of the dead to the afterlife in
4196:
4164:
3874:
3814:
3649:
3620:
3512:
3434:
1066:
958:
and Tepti. Near the end of the Middle Elamite period, around 1125 BCE, a temple dedicated jointly to him, Napirisha,
4142:
328:. Wouter Henkelman states that while Inshushinak's primacy was recognized across the Elamite lowlands around Susa,
4207:"The Susa Funerary Texts: A New Edition and Re-Evaluation and the Question of Psychostasia in Ancient Mesopotamia"
1550:
Jan Tavernier questions the classification of Ishmekarab as a deity related to the underworld in this context too.
348:), though the same epithet is also applied to Humban in this text. Katrin De Graef suggests that an oath from the
1462:
similarly developed through the loss of the first vowel in a theonym which initially started with the same sign,
1137:
259:
1200:), though the implications of this passage remain poorly understood. An incantation which mentions Inshushinak,
3916:
The Third Millennium.Studies in Early Mesopotamia and Syria in Honor of Walter Sommerfeld and Manfred Krebernik
3955:
From the foundations to the crenellations: essays on temple building in the Ancient Near East and Hebrew Bible
3402:
4174:
3743:
The other gods who are: studies in Elamite-Iranian acculturation based on the Persepolis fortification texts
1027:
191:
to Inshushinak. As suggested by Frans Wiggermann, Inshushinak's name might have originally developed in the
391:
invoked him under this title and implored him to listen to his prayers and grant him his various requests.
3563:"The Seal of an Official or an Official Seal? The Use of Court Seals in Old Babylonian Susa and Haft Tepe"
477:
Bull-man protecting a palm tree, Decorative brick panel from the outer wall of a temple of Inshushinak in
833:
according to which its six guards were supposed to provide specific commodities during "the festivals of
536:
reliefs from the walls of the temple of Inshushinak are presumed to depict intercessory minor goddesses (
383:, "high city") of Susa, its most elevated section, and he could be accordingly referred to as its lord (
4340:
4250:
Alas, Short Is the Joy of Life! Elamite Funerary Practice in the First Half of the First Millennium BCE
3547:
992:
360:) which invokes Napirisha before Inshushinak might indicate that at the time Susa was a dependence of
215:
snake gods", who likely developed on the border between the cultural spheres of Mesopotamia and Elam.
3797:
Krebernik, Manfred (2007). "Philologische Aspekte elamischmesopotamischer Beziehungen im Überblick".
1273:
856:
in general, but while multiple deities for whom such structures are attested, including Inshushinak,
805:, possibly with funerary connotations. It was rebuilt by Indattu-Inshushinak and Indattu II from the
246:
are also attested, in addition to logographic ones. A well attested example of the latter is MÚŠ. In
1192:
known from late Mesopotamian sources. A direct equation between them is also attested. The god list
4345:
4275:
Wicks, Yasmina (2023). "Female, Fish and Frying Pan: An Enigmatic Funerary Object Unique to Elam".
3709:
181:
4355:
3884:
967:
473:
195:, when according to him Mesopotamians established a colony in Susa. He proposes that alongside
4350:
4335:
1295:
1251:. They are assigned a positive role as figures capable of releasing a patient from trouble.
1172:
in his own city. Inshushinak is also among the deities whose temples appear in the so-called
1136:(tablet V, line 286). He appears in it as a member of a group of deities associated with the
627:
533:
357:
1083:
1001:
of Inshushinak. These included his father Huban-mena as well as two earlier rulers from the
307:
and epithets. For example, Atta-hushu referred to himself as the "shepherd of Inshushinak".
250:
sources the variant MÚŠ.LAM is attested, with the last sign presumed to be derived from the
35:
1560:
1215:, Inshushinak ("Shushinak") is one of the names of Ninurta, said to designate him in Susa.
567:
227:
137:
997:(716–699 BCE) states that he reinstalled three statues representing deceased kings in the
907:
discovered in the temple of Inshushinak located at the acropole of Susa enumerates twenty
8:
1188:
suggests that Inshushinak's placement in it might reflect an association between him and
904:
721:
639:
490:
388:
341:
340:
were more commonly recognized as deities of comparable status instead. An inscription of
880:
and Suhsipa, lacked such a connection. Furthermore, the proposed identification between
4236:
4077:
4017:
4009:
3937:
3694:
3593:
3543:
1111:
1072:
983:
713:
507:
409:
296:
247:
916:
dedicated to him possibly serving as "markers of royal power" in other parts of Elam.
211:
he can be considered one of the members of a category of deities he refers to as the "
4311:
4288:
4263:
4253:
4240:
4228:
4223:
4192:
4160:
4156:
4127:
4116:
Susa and Elam. Archaeological, Philological, Historical and Geographical Perspectives
4069:
4021:
4001:
3968:
3958:
3941:
3927:
3902:
3892:
3870:
3843:
3833:
3810:
3746:
3729:
3682:
3672:
3655:
3645:
3626:
3616:
3585:
3581:
3535:
3523:
3508:
3463:
3453:
3430:
1487:
1398:
1389:
1291:
1039:
1002:
814:
806:
790:
697:
693:
678:
It is possible that Inshushinak was associated, though not necessarily equated, with
584:
349:
313:
308:
251:
219:
177:
157:
132:
4280:
4218:
4184:
4152:
4119:
4044:
3993:
3919:
3862:
3858:
The Revival of the Anu Cult and the Nocturnal Fire Ceremony at Late Babylonian Uruk
3802:
3762:"The Elamite Triads: Reflections on the Possible Continuities in Iranian Tradition"
3721:
3577:
3422:
1239:, Inshushinak appears in a sequence of Elamite deities invoked from Susa alongside
1185:
928:
873:
651:
631:
571:
526:
494:
417:
329:
292:
284:
4096:
1208:
in sequence according to George might treat all three as forms of Ninurta. In the
931:. In inscriptions from this site he is identified as the "lord of the dead in the
3641:
The Babylonian Gilgamesh epic: introduction, critical edition and cuneiform texts
1521:
1433:
1421:
1392:
is not attested in any other cuneiform text. Tavernier, while he agrees that the
1262:
1221:
1102:
The oldest known Mesopotamian reference to Inshushinak has been identified in an
1035:
940:
809:. It is agreed that it should be considered separate from the "old temple" (É.GAR
774:
647:
361:
304:
186:
1402:
1359:
written in Akkadian, "a unit which is unique in the Mesopotamian literature."
1356:
1269:
1205:
1177:
1010:
579:
262:. Further logographic spellings include MÚŠ.EREN, NIN.MÚŠ.EREN and MÚŠ.ḪU.LAM.
105:
100:
4284:
4267:
4123:
4048:
3923:
3906:
3866:
3847:
3806:
3467:
3426:
848:, "temple in the grove", which as indicated by their name were located within
610:
4360:
4329:
4279:. Mémoires de la Délégation en Perse. Vol. 59. Brill. pp. 394–440.
4232:
4118:. Mémoires de la Délégation en Perse. Vol. 58. Brill. pp. 471–489.
4073:
4005:
3972:
3784:
Koch, Heidemarie (1995). "Theology and worship in Elam and Achaemenid Iran".
3733:
3686:
3589:
3539:
3477:"Ein neuer An = Anum-Vorläufer und ein Siegel mit Lobpreis auf den Gott Enki"
1312:
1261:
A man bearing the name Šibqat-Šušinak is mentioned in a single document from
1115:
1096:
924:
635:
590:
522:
416:
started to appear in royal inscription too, and one such text, attributed to
288:
3855:
Krul, Julia (2018a). "Theological and Ideological Aspects of the Anu Cult".
3659:
3630:
794:
344:
refers to Inshushinak as the "greatest of gods" (or "great among the gods";
1347:
1255:
1107:
849:
749:
276:
4188:
3725:
1499:
At the same time, in Mesopotamia the god regarded as the "Ea of Elam" was
1038:
argued that Inshushinak ceased to be worshiped after the emergence of the
184:, otherwise rarely attested in this language, resulting in the shift from
4037:"Fremde Götter—eigene Götter: Zu den neuassyrischen Götterbeschreibungen"
1513:
1328:
1316:
1308:
1149:
963:
877:
679:
660:
486:
200:
192:
4081:
4013:
3997:
953:
160:
and might contain instructions for the dead arriving in the underworld.
4057:
3981:
3446:"Puzur-Inšušinak, the last king of Akkad? Text and Image Reconsidered."
1385:
1375:
1141:
1132:
1018:
857:
575:
563:
145:
4068:. Archiv für Orientforschung (AfO)/Institut für Orientalistik: 54–74.
3891:. Abingdon, Oxon New York, NY: Routledge, Taylor & Francis Group.
801:. It has been proposed that it referred to the temple on the top of a
594:. They were also responsible for executing Inshushinak's judgments.
4114:
Tavernier, Jan (2013). "Elamite and Old Iranian Afterlife Concepts".
3669:
Mesopotamian incantations and related texts in the Schøyen Collection
1541:
were months during which funerary offerings were made in Mesopotamia.
1500:
1429:
1248:
1044:
1009:
of Inshushinak from Susa to Karintaš, possibly to be identified with
959:
869:
865:
778:
623:
619:
542:
513:
454:
438:
368:
337:
321:
113:
4206:
4036:
3856:
3825:
3761:
3476:
3445:
1201:
1021:, to protect it. A new temple dedicated to him was built in Susa by
574:. During the judgment of the dead, Lagamal most likely acted as the
3950:
3639:
1367:
1240:
1169:
1157:
1053:
986:
times. In one of the oldest texts possible to date to this period,
920:
802:
733:
682:
642:. It has been suggested that since Inshushinak was the lead god of
599:
400:
parties in agreements committed themselves to them by touching the
376:
204:
173:
4303:
1235:
598:
establishing the customary view that the position of a brother by
1413:
1371:
1343:
1324:
1189:
1153:
1057:
1014:
861:
782:
758:
725:
559:
537:
518:
325:
208:
149:
141:
80:
1829:
1226:
instead argued that in Mesopotamia Inshushinak was equated with
1211:
3528:
Zeitschrift für altorientalische und biblische Rechtsgeschichte
1574:
1517:
1459:
1425:
1417:
1409:
1406:
1320:
1244:
1161:
1145:
1119:
1114:, which makes it the first known reference to this god. In the
1088:
1048:
818:
770:
729:
686:
433:
was recognized as the god of the underworld in the entirety of
333:
317:
212:
196:
2318:
2291:
2153:
3417:Álvarez-Mon, Javier (2011). "The Golden Griffin from Arjan".
3279:
3240:
3216:
3204:
3168:
3120:
3081:
3030:
2527:
2335:
2333:
2308:
2306:
2269:
2267:
1332:
1184:. However, neither its full name nor location are preserved.
1165:
762:
717:
689:
442:
420:, invokes Inshushinak as the deity responsible for bestowing
3395:"Figurine of a god, known as the "god with the golden hand""
3347:
3345:
3296:
3294:
3257:
3255:
3110:
3108:
2906:
2904:
2664:
2635:
2599:
2461:
2413:
1940:
1892:
1856:
1817:
1805:
1646:
1644:
1642:
1640:
1638:
1110:. It has been dated to 2500 BCE, and predates the treaty of
844:
Inshushinak could also be venerated in sanctuaries known as
3801:(in German). Penn State University Press. pp. 59–100.
3330:
3318:
2654:
2652:
2650:
2379:
2377:
2364:
2362:
2360:
2230:
2228:
2226:
2201:
2199:
2197:
2053:
2051:
2002:
2000:
1952:
1776:
1774:
1772:
1744:
1742:
1265:
1227:
1092:
825:. Another of the temples of Inshushinak was referred to as
766:
737:
709:
643:
618:
There is evidence that Inshushinak could form a triad with
498:
478:
434:
303:), while in later times he was frequently invoked in royal
280:
275:
It is assumed that Inshushinak's original role was that of
169:
128:
124:
49:
2712:
2485:
2473:
2401:
2389:
2330:
2303:
2279:
2264:
2129:
2117:
2012:
1846:
1844:
1692:
1680:
1625:
1623:
1559:
Likely identical with the rebel Aθamaita mentioned in the
489:
remains uncertain. It is assumed that the god handing the
299:, states that "to the god Inshushinak a king is subject" (
4277:
Susa and Elam II. History, Language, Religion and Culture
3369:
3357:
3342:
3306:
3291:
3267:
3252:
3228:
3192:
3156:
3144:
3132:
3105:
3093:
3069:
2916:
2901:
2107:
2105:
1795:
1793:
1791:
1789:
1717:
1715:
1713:
1711:
1709:
1707:
1635:
40:
Figure of a smiling god, possibly Inshushinak, from Susa.
28:
Tutelary deity of Susa, god of justice and the underworld
3003:
2967:
2823:
2799:
2763:
2751:
2688:
2676:
2647:
2623:
2563:
2539:
2517:
2515:
2449:
2437:
2425:
2374:
2357:
2345:
2223:
2194:
2165:
2141:
2048:
2024:
1997:
1964:
1769:
1739:
1727:
927:(Al-Untash-Napirisha), a city originally established by
283:. He was also the main deity of the local pantheon, the
3745:. Leiden: Nederlands Instituut voor het Nabije Oosten.
3047:
3045:
3020:
3018:
2945:
2943:
2867:
2865:
2852:
2850:
2252:
2240:
2211:
2184:
2182:
2180:
2090:
2068:
2066:
1987:
1985:
1983:
1981:
1979:
1928:
1916:
1880:
1841:
1620:
1123:
822:
3505:: Altorientalistische Studien zu Ehren von Konrad Volk
2991:
2979:
2955:
2775:
2741:
2739:
2724:
2502:
2500:
2102:
1868:
1786:
1759:
1757:
1704:
970:. It was designated by the otherwise unattested term,
117:
3180:
2889:
2877:
2835:
2512:
1656:
364:, where the former was recognized as the main deity.
4176:
The Encyclopedia of Ancient History: Asia and Africa
3826:"Some Observations on Late Urukean Theophoric Names"
3524:"Inšušinak lu dārû! Lawsuits in Old-Babylonian Susa"
3057:
3042:
3015:
2940:
2862:
2847:
2811:
2787:
2587:
2575:
2177:
2078:
2063:
2036:
1976:
1904:
1610:
1608:
872:, were associated with the underworld, others, like
712:
source mentioning Inshushinak is the treaty between
156:, which despite being found in Susa were written in
3982:"Reading Sumerian Names, I: Ensuhkešdanna and Baba"
3613:
House most high: the temples of ancient Mesopotamia
2928:
2736:
2700:
2611:
2551:
2497:
1754:
1366:describe the deceased presenting themselves to the
1302:1600-1500 BCE, though a slightly more recent date,
785:and "the totality of the gods" in a curse formula.
1668:
549:
218:The most common spelling of Inshushinak's name in
3421:. Penn State University Press. pp. 299–374.
1605:
1362:According to Jan Tavernier's interpretation, the
168:Inshushinak's name can be translated as "lord of
4327:
4055:
3992:. American Schools of Oriental Research: 29–43.
2159:
3714:Revue d'assyriologie et d'archéologie orientale
1466:, though this view is not universally accepted.
692:in Elamite context. It has been argued that an
3707:
2533:
1196:explains Inshushinak as "Ninurta of silence" (
630:. These three deities are invoked together in
3883:
1835:
1823:
1811:
1593:
367:Inshushinak was strongly associated with the
356:1880-1450 BCE; roughly contemporary with the
4056:Seidl, Ursula; Sallaberger, Walther (2005).
3644:. Oxford New York: Oxford University Press.
1490:to intercede with Inshushinak on his behalf.
646:and Napirisha held an analogous position in
4041:Law and (Dis)Order in the Ancient Near East
3759:
3443:
3416:
3336:
2718:
2491:
2479:
2407:
2395:
2339:
2324:
2312:
2297:
2285:
2273:
2135:
2123:
2018:
1650:
1254:Inshushinak is mentioned in the account of
602:was equal to that of a biological brother.
4306:. In Finkel, I. L.; Geller, M. J. (eds.).
4301:
4172:
4043:(in German). Penn State University Press.
3699:: CS1 maint: location missing publisher (
3474:
2922:
2910:
2246:
2006:
1748:
1698:
1686:
1629:
605:
34:
4222:
4204:
4140:
4113:
3796:
3740:
3375:
3363:
3351:
3324:
3312:
3300:
3285:
3273:
3261:
3246:
3234:
3222:
3210:
3198:
3174:
3162:
3150:
3138:
3126:
3114:
3099:
3087:
3075:
3036:
3009:
2829:
2769:
2694:
2682:
2670:
2658:
2641:
2629:
2605:
2467:
2455:
2443:
2431:
2419:
2383:
2368:
2351:
2234:
2217:
2205:
2171:
2111:
2030:
1970:
1946:
1898:
1862:
1850:
1799:
1780:
1733:
1721:
1078:
982:Inshushinak continued to be worshiped in
554:
4211:Journal of the American Oriental Society
3913:
3570:Journal of the American Oriental Society
3560:
3521:
2973:
2258:
2096:
1958:
1934:
1922:
1886:
1874:
1130:Inshushinak is attested in the god list
1082:
609:
472:
287:. He was also considered a royal god by
4308:Sumerian Gods and their Representations
1381:Underworld Vision of an Assyrian Prince
270:
4328:
4141:Tavernier, Jan (2021), "Inshushinak",
3887:(2018). "Elamite Royal Inscriptions".
3786:Civilizations of the Ancient Near East
3666:
3637:
3610:
3548:10.13173/zeitaltobiblrech.16.2010.0027
2997:
2985:
2961:
2949:
2883:
2521:
1424:texts, and does not appear in earlier
1279:
943:whose translation remains uncertain.
123:) was the tutelary god of the city of
4274:
4247:
3979:
3948:
3854:
3186:
3063:
2895:
2871:
2856:
2817:
2805:
2793:
2781:
2757:
2745:
2730:
2706:
2617:
2593:
2581:
2569:
2557:
2545:
2506:
2188:
2147:
2084:
2072:
2057:
2042:
1991:
1910:
1763:
1674:
1662:
1475:The same ruler implored the deceased
1355:would constitute the only example of
1286:Inshushinak appears in the so-called
140:incorporated into Elamite tradition,
4094:
4034:
3823:
3783:
3051:
3024:
2934:
2841:
1614:
977:
923:dedicated to Inshushinak existed in
757:event invokes Inshushinak alongside
4181:The Encyclopedia of Ancient History
4149:The Encyclopedia of Ancient History
1056:, mentions Inshushinak (as well as
152:. He plays a role in the so-called
13:
3708:Grillot-Susini, Françoise (2001).
3452:. Hildesheim: Verlag Franzbecker.
3392:
1599:
1458:It is often assumed that the name
387:). An inscription from a stele of
324:reflected the fate of the city of
14:
4372:
427:
394:
4302:Wiggermann, Frans A. M. (1997).
4224:10.7817/jameroriesoci.139.4.0859
4217:(4). American Oriental Society.
4157:10.1002/9781119399919.eahaa00245
4035:Salo, Reettakaisa Sofia (2021).
3741:Henkelman, Wouter F. M. (2008).
3582:10.7817/jameroriesoci.138.1.0121
3576:(1). American Oriental Society.
1566:
1553:
104:
3385:
1544:
1527:
1506:
1493:
1469:
898:
716:and an Elamite ruler, possibly
673:
550:Associations with other deities
3710:"Le monde d'en bas en Susiane"
1572:The term is used similarly in
1452:
654:. It has been argued that the
468:
1:
1586:
1303:
1299:
1176:, presumably compiled in the
1160:and their courtiers, such as
1087:Foundation nail dedicated by
753:
752:, Puzur-Inshushinak (reigned
353:
4101:Reallexikon der Assyriologie
3986:Journal of Cuneiform Studies
3615:. Winona Lake: Eisenbrauns.
3444:Álvarez-Mon, Javier (2018).
2160:Seidl & Sallaberger 2005
1420:. It is attested chiefly in
1384:involving the appearance of
966:was built in Anshan by king
891:A type of monumental gates,
265:
7:
4304:"Transtigridian Snake Gods"
3918:. Brill. pp. 546–568.
3760:Jahangirfar, Milad (2018).
3475:Ceccarelli, Manuel (2020).
638:and in texts attributed to
529:being associated with him.
10:
4377:
4205:Wasserman, Nathan (2019).
4062:Archiv für Orientforschung
3957:. Münster: Ugarit-Verlag.
3861:. Brill. pp. 79–106.
3667:George, Andrew R. (2016).
3638:George, Andrew R. (2003).
3611:George, Andrew R. (1993).
3561:De Graef, Katrien (2018).
3522:De Graef, Katrien (2010).
3448:. In Nasrabadi, B. (ed.).
1233:In the incantation series
1140:and with snakes alongside
703:
461:lord who is hidden in the
230:syllabic variants such as
4285:10.1163/9789004541436_013
4124:10.1163/9789004207417_028
4049:10.1515/9781646021208-021
3951:"Elamite Temple Building"
3949:Potts, Daniel T. (2010).
3924:10.1163/9789004418080_026
3867:10.1163/9789004364943_004
3807:10.1515/9781575065823-004
3427:10.1515/9781575066127-014
1091:to Inshushinak, found in
566:, who both originated as
76:
71:
63:
55:
45:
33:
26:
21:
1445:
1062:Atta-hamiti-Inšušinak II
493:to a king on a stele of
295:source, the treaty with
258:, used to designate the
4248:Wicks, Yasmina (2018).
4151:, Wiley, pp. 1–4,
3980:Rubio, Gonzalo (2010).
3885:Malbran-Labat, Florence
1290:. They were written in
1060:) in his inscriptions.
813:GIBIL) restored by the
743:
606:Napirisha and Kiririsha
451:temti kukunnum lahakra,
163:
77:Mesopotamian equivalent
3671:. Bethesda, Maryland.
1516:, the tutelary god of
1099:
1079:Mesopotamian reception
968:Hutelutush-Inshushinak
615:
555:Lagamal and Ishmekarab
482:
301:Inšušinak hurtur zukir
4310:. STYX Publications.
4189:10.1002/9781119399919
4095:Stol, Marten (2014),
3726:10.3917/assy.094.0141
3507:(in German). Zaphon.
1296:Old Babylonian period
1294:typical for the late
1174:Canonical Temple List
1086:
1023:Hallutash-Inshushinak
748:The last king of the
634:'s inscriptions from
628:Middle Elamite period
613:
476:
358:Old Babylonian period
4058:"Der "Heilige Baum""
3824:Krul, Julia (2018).
1561:Behistun Inscription
1272:name Phanaia, was a
988:Shutruk-Nahhunte III
740:, rather than Awan.
614:The Kurangun relief.
578:and Ishmekarab as a
568:Mesopotamian deities
424:alongside the king.
271:Tutelary god of Susa
176:which originated in
138:Mesopotamian deities
16:Tutelary god of Susa
3998:10.1086/JCS41103869
3832:. Münster: Zaphon.
3288:, pp. 483–484.
3249:, pp. 863–864.
3225:, pp. 862–863.
3213:, pp. 478–479.
3177:, pp. 880–881.
3129:, pp. 872–873.
3090:, pp. 871–872.
3039:, pp. 472–473.
2808:, pp. 169–170.
2760:, pp. 490–491.
2673:, pp. 443–444.
2644:, pp. 442–443.
2608:, pp. 441–443.
2572:, pp. 179–180.
2548:, pp. 481–482.
2534:Grillot-Susini 2001
2470:, pp. 299–300.
2422:, pp. 355–356.
2327:, pp. 115–116.
2300:, pp. 110–111.
2150:, pp. 408–409.
2060:, pp. 184–185.
1961:, pp. 128–129.
1949:, pp. 364–365.
1901:, pp. 255–256.
1865:, pp. 356–357.
1838:, pp. 468–469.
1439:Susa Funerary Texts
1394:Susa Funerary Texts
1364:Susa Funerary Texts
1353:Susa Funerary Texts
1340:Susa Funerary Texts
1288:Susa Funerary Texts
1281:Susa Funerary Texts
905:Shilhak-Inshushinak
837:, the four days of
640:Shilhak-Inshushinak
532:The figures on the
491:rod-and-ring symbol
389:Shilhak-Inshushinak
342:Shilhak-Inshushinak
154:Susa Funerary Texts
1836:Malbran-Labat 2018
1824:Malbran-Labat 2018
1812:Malbran-Labat 2018
1194:An = Anum ša amēli
1180:and modeled after
1100:
793:name Ekikununna ("
714:Naram-Sin of Akkad
616:
483:
481:(12th century BCE)
410:Neo-Elamite period
297:Naram-Sin of Akkad
4341:Mesopotamian gods
4317:978-90-56-93005-9
4294:978-90-04-52775-1
4259:978-90-04-39177-2
4252:. Boston: Brill.
4133:978-90-04-20741-7
3964:978-3-86835-031-9
3933:978-90-04-41808-0
3898:978-1-315-65803-2
3889:The Elamite World
3839:978-3-96327-010-9
3799:Babel und Bibel 3
3752:978-90-6258-414-7
3720:(2). CAIRN: 141.
3678:978-1-934309-66-7
3459:978-3-88120-868-0
3327:, pp. 61–62.
2784:, pp. 12–13.
2733:, pp. 60–61.
1701:, pp. 47–48.
1689:, pp. 44–45.
1665:, pp. 35–36.
1488:Sukkalmah dynasty
1390:weighing of souls
1013:on the road from
1003:Shutrukid dynasty
978:Late attestations
807:Shimashki dynasty
698:Puzur-Inshushinak
585:advocatus diaboli
314:Puzur-Inshushinak
285:ruler of the gods
131:. His name has a
86:
85:
46:Major cult center
4368:
4321:
4298:
4271:
4244:
4226:
4201:
4169:
4137:
4110:
4109:
4108:
4091:
4089:
4088:
4052:
4031:
4029:
4028:
3976:
3945:
3910:
3880:
3851:
3820:
3793:
3780:
3778:
3777:
3756:
3737:
3704:
3698:
3690:
3663:
3634:
3607:
3605:
3604:
3598:
3592:. Archived from
3567:
3557:
3555:
3554:
3518:
3471:
3440:
3413:
3411:
3410:
3401:. Archived from
3379:
3373:
3367:
3361:
3355:
3349:
3340:
3337:Jahangirfar 2018
3334:
3328:
3322:
3316:
3310:
3304:
3298:
3289:
3283:
3277:
3271:
3265:
3259:
3250:
3244:
3238:
3232:
3226:
3220:
3214:
3208:
3202:
3196:
3190:
3184:
3178:
3172:
3166:
3160:
3154:
3148:
3142:
3136:
3130:
3124:
3118:
3112:
3103:
3097:
3091:
3085:
3079:
3073:
3067:
3061:
3055:
3049:
3040:
3034:
3028:
3022:
3013:
3007:
3001:
2995:
2989:
2983:
2977:
2971:
2965:
2959:
2953:
2947:
2938:
2932:
2926:
2920:
2914:
2908:
2899:
2893:
2887:
2881:
2875:
2869:
2860:
2854:
2845:
2839:
2833:
2827:
2821:
2815:
2809:
2803:
2797:
2791:
2785:
2779:
2773:
2767:
2761:
2755:
2749:
2743:
2734:
2728:
2722:
2719:Jahangirfar 2018
2716:
2710:
2704:
2698:
2692:
2686:
2680:
2674:
2668:
2662:
2656:
2645:
2639:
2633:
2627:
2621:
2615:
2609:
2603:
2597:
2591:
2585:
2579:
2573:
2567:
2561:
2555:
2549:
2543:
2537:
2531:
2525:
2519:
2510:
2504:
2495:
2492:Álvarez-Mon 2018
2489:
2483:
2480:Álvarez-Mon 2018
2477:
2471:
2465:
2459:
2453:
2447:
2441:
2435:
2429:
2423:
2417:
2411:
2408:Jahangirfar 2018
2405:
2399:
2396:Álvarez-Mon 2018
2393:
2387:
2381:
2372:
2366:
2355:
2349:
2343:
2340:Jahangirfar 2018
2337:
2328:
2325:Jahangirfar 2018
2322:
2316:
2313:Jahangirfar 2018
2310:
2301:
2298:Jahangirfar 2018
2295:
2289:
2286:Jahangirfar 2018
2283:
2277:
2274:Jahangirfar 2018
2271:
2262:
2256:
2250:
2244:
2238:
2232:
2221:
2215:
2209:
2203:
2192:
2186:
2175:
2169:
2163:
2157:
2151:
2145:
2139:
2136:Álvarez-Mon 2011
2133:
2127:
2124:Álvarez-Mon 2011
2121:
2115:
2109:
2100:
2094:
2088:
2082:
2076:
2070:
2061:
2055:
2046:
2040:
2034:
2028:
2022:
2019:Jahangirfar 2018
2016:
2010:
2004:
1995:
1989:
1974:
1968:
1962:
1956:
1950:
1944:
1938:
1932:
1926:
1920:
1914:
1908:
1902:
1896:
1890:
1884:
1878:
1872:
1866:
1860:
1854:
1848:
1839:
1833:
1827:
1821:
1815:
1809:
1803:
1797:
1784:
1778:
1767:
1761:
1752:
1746:
1737:
1731:
1725:
1719:
1702:
1696:
1690:
1684:
1678:
1672:
1666:
1660:
1654:
1651:Álvarez-Mon 2011
1648:
1633:
1627:
1618:
1612:
1603:
1597:
1580:
1570:
1564:
1557:
1551:
1548:
1542:
1531:
1525:
1510:
1504:
1497:
1491:
1485:
1473:
1467:
1456:
1405:grouping of the
1305:
1301:
1225:
1198:Ninurta ša qūlti
1186:Andrew R. George
1070:
1031:
996:
957:
929:Untash-Napirisha
755:
732:, Amba, Zit and
664:
652:Elamite language
632:Untash-Napirisha
572:Elamite religion
540:) and bull-men (
511:
495:Untash-Napirisha
418:Shutruk-Nahhunte
355:
330:Elamite religion
305:theophoric names
119:
108:
67:snake (possibly)
38:
19:
18:
4376:
4375:
4371:
4370:
4369:
4367:
4366:
4365:
4346:Underworld gods
4326:
4325:
4324:
4318:
4295:
4260:
4199:
4167:
4134:
4106:
4104:
4086:
4084:
4026:
4024:
3965:
3934:
3899:
3877:
3840:
3817:
3775:
3773:
3766:Iranica Antiqua
3753:
3692:
3691:
3679:
3652:
3623:
3602:
3600:
3596:
3565:
3552:
3550:
3515:
3504:
3500:
3496:
3492:
3488:
3484:
3460:
3437:
3419:Elam and Persia
3408:
3406:
3388:
3383:
3382:
3374:
3370:
3362:
3358:
3350:
3343:
3335:
3331:
3323:
3319:
3311:
3307:
3299:
3292:
3284:
3280:
3272:
3268:
3260:
3253:
3245:
3241:
3233:
3229:
3221:
3217:
3209:
3205:
3197:
3193:
3185:
3181:
3173:
3169:
3161:
3157:
3149:
3145:
3137:
3133:
3125:
3121:
3113:
3106:
3098:
3094:
3086:
3082:
3074:
3070:
3062:
3058:
3050:
3043:
3035:
3031:
3023:
3016:
3008:
3004:
2996:
2992:
2984:
2980:
2972:
2968:
2960:
2956:
2948:
2941:
2933:
2929:
2923:Wiggermann 1997
2921:
2917:
2911:Wiggermann 1997
2909:
2902:
2894:
2890:
2882:
2878:
2870:
2863:
2855:
2848:
2844:, p. 1963.
2840:
2836:
2828:
2824:
2816:
2812:
2804:
2800:
2792:
2788:
2780:
2776:
2768:
2764:
2756:
2752:
2744:
2737:
2729:
2725:
2717:
2713:
2705:
2701:
2693:
2689:
2681:
2677:
2669:
2665:
2657:
2648:
2640:
2636:
2628:
2624:
2616:
2612:
2604:
2600:
2592:
2588:
2580:
2576:
2568:
2564:
2556:
2552:
2544:
2540:
2532:
2528:
2520:
2513:
2505:
2498:
2490:
2486:
2478:
2474:
2466:
2462:
2454:
2450:
2442:
2438:
2430:
2426:
2418:
2414:
2406:
2402:
2394:
2390:
2382:
2375:
2367:
2358:
2350:
2346:
2338:
2331:
2323:
2319:
2311:
2304:
2296:
2292:
2284:
2280:
2272:
2265:
2257:
2253:
2247:Tavernier 2021a
2245:
2241:
2233:
2224:
2216:
2212:
2204:
2195:
2187:
2178:
2170:
2166:
2158:
2154:
2146:
2142:
2134:
2130:
2122:
2118:
2110:
2103:
2095:
2091:
2083:
2079:
2071:
2064:
2056:
2049:
2041:
2037:
2029:
2025:
2017:
2013:
2007:Wiggermann 1997
2005:
1998:
1990:
1977:
1969:
1965:
1957:
1953:
1945:
1941:
1933:
1929:
1921:
1917:
1909:
1905:
1897:
1893:
1885:
1881:
1873:
1869:
1861:
1857:
1849:
1842:
1834:
1830:
1822:
1818:
1810:
1806:
1798:
1787:
1779:
1770:
1762:
1755:
1749:Wiggermann 1997
1747:
1740:
1732:
1728:
1720:
1705:
1699:Wiggermann 1997
1697:
1693:
1687:Wiggermann 1997
1685:
1681:
1673:
1669:
1661:
1657:
1649:
1636:
1630:Ceccarelli 2020
1628:
1621:
1613:
1606:
1598:
1594:
1589:
1584:
1583:
1571:
1567:
1558:
1554:
1549:
1545:
1532:
1528:
1522:Akkadian Empire
1511:
1507:
1498:
1494:
1479:
1474:
1470:
1457:
1453:
1448:
1284:
1219:
1081:
1064:
1036:Heidemarie Koch
1025:
990:
980:
951:
941:hapax legomenon
901:
812:
746:
706:
676:
658:
608:
557:
552:
505:
471:
430:
412:the concept of
397:
273:
268:
226:, though other
166:
41:
29:
17:
12:
11:
5:
4374:
4364:
4363:
4358:
4353:
4348:
4343:
4338:
4323:
4322:
4316:
4299:
4293:
4272:
4258:
4245:
4202:
4197:
4170:
4165:
4138:
4132:
4111:
4092:
4053:
4032:
3977:
3963:
3946:
3932:
3911:
3897:
3881:
3875:
3852:
3838:
3821:
3815:
3794:
3781:
3757:
3751:
3738:
3705:
3677:
3664:
3650:
3635:
3621:
3608:
3558:
3519:
3513:
3502:
3498:
3494:
3490:
3486:
3482:
3472:
3458:
3441:
3435:
3414:
3389:
3387:
3384:
3381:
3380:
3378:, p. 487.
3376:Tavernier 2013
3368:
3366:, p. 486.
3364:Tavernier 2013
3356:
3354:, p. 876.
3352:Wasserman 2019
3341:
3339:, p. 117.
3329:
3325:Henkelman 2008
3317:
3315:, p. 485.
3313:Tavernier 2013
3305:
3303:, p. 484.
3301:Tavernier 2013
3290:
3286:Tavernier 2013
3278:
3276:, p. 479.
3274:Tavernier 2013
3266:
3264:, p. 875.
3262:Wasserman 2019
3251:
3247:Wasserman 2019
3239:
3237:, p. 477.
3235:Tavernier 2013
3227:
3223:Wasserman 2019
3215:
3211:Tavernier 2013
3203:
3201:, p. 881.
3199:Wasserman 2019
3191:
3189:, p. 171.
3179:
3175:Wasserman 2019
3167:
3165:, p. 880.
3163:Wasserman 2019
3155:
3153:, p. 874.
3151:Wasserman 2019
3143:
3141:, p. 870.
3139:Wasserman 2019
3131:
3127:Wasserman 2019
3119:
3117:, p. 478.
3115:Tavernier 2013
3104:
3102:, p. 872.
3100:Wasserman 2019
3092:
3088:Wasserman 2019
3080:
3078:, p. 859.
3076:Wasserman 2019
3068:
3056:
3054:, p. 359.
3041:
3037:Tavernier 2013
3029:
3027:, p. 234.
3014:
3010:Krebernik 2007
3002:
3000:, p. 161.
2990:
2988:, p. 163.
2978:
2976:, p. 552.
2966:
2964:, p. 161.
2954:
2939:
2927:
2915:
2900:
2898:, p. 480.
2888:
2876:
2861:
2846:
2834:
2830:Henkelman 2008
2822:
2820:, p. 507.
2810:
2798:
2796:, p. 169.
2786:
2774:
2772:, p. 313.
2770:Henkelman 2008
2762:
2750:
2735:
2723:
2721:, p. 115.
2711:
2699:
2697:, p. 445.
2695:Henkelman 2008
2687:
2685:, p. 444.
2683:Henkelman 2008
2675:
2671:Henkelman 2008
2663:
2661:, p. 474.
2659:Tavernier 2013
2646:
2642:Henkelman 2008
2634:
2632:, p. 443.
2630:Henkelman 2008
2622:
2610:
2606:Henkelman 2008
2598:
2596:, p. 486.
2586:
2584:, p. 179.
2574:
2562:
2550:
2538:
2536:, p. 142.
2526:
2524:, p. 110.
2511:
2496:
2494:, p. 195.
2484:
2482:, p. 193.
2472:
2468:Henkelman 2008
2460:
2458:, p. 299.
2456:Henkelman 2008
2448:
2446:, p. 356.
2444:Henkelman 2008
2436:
2434:, p. 355.
2432:Henkelman 2008
2424:
2420:Henkelman 2008
2412:
2410:, p. 110.
2400:
2398:, p. 189.
2388:
2386:, p. 330.
2384:Henkelman 2008
2373:
2371:, p. 307.
2369:Henkelman 2008
2356:
2354:, p. 331.
2352:Henkelman 2008
2344:
2342:, p. 114.
2329:
2317:
2315:, p. 112.
2302:
2290:
2288:, p. 111.
2278:
2276:, p. 108.
2263:
2261:, p. 132.
2251:
2239:
2237:, p. 483.
2235:Tavernier 2013
2222:
2218:Henkelman 2008
2210:
2208:, p. 871.
2206:Wasserman 2019
2193:
2191:, p. 176.
2176:
2174:, p. 481.
2172:Tavernier 2013
2164:
2152:
2140:
2138:, p. 349.
2128:
2126:, p. 346.
2116:
2112:Tavernier 2021
2101:
2099:, p. 130.
2089:
2087:, p. 409.
2077:
2075:, p. 185.
2062:
2047:
2045:, p. 175.
2035:
2033:, p. 471.
2031:Tavernier 2013
2023:
2021:, p. 106.
2011:
1996:
1994:, p. 174.
1975:
1973:, p. 367.
1971:Henkelman 2008
1963:
1951:
1947:Henkelman 2008
1939:
1937:, p. 128.
1927:
1925:, p. 127.
1915:
1913:, p. 181.
1903:
1899:Henkelman 2008
1891:
1889:, p. 129.
1879:
1867:
1863:Henkelman 2008
1855:
1851:Henkelman 2008
1840:
1828:
1826:, p. 470.
1816:
1814:, p. 467.
1804:
1800:Tavernier 2021
1785:
1783:, p. 482.
1781:Tavernier 2013
1768:
1753:
1738:
1736:, p. 473.
1734:Tavernier 2013
1726:
1722:Tavernier 2021
1703:
1691:
1679:
1667:
1655:
1653:, p. 345.
1634:
1619:
1604:
1591:
1590:
1588:
1585:
1582:
1581:
1565:
1552:
1543:
1526:
1505:
1492:
1468:
1450:
1449:
1447:
1444:
1357:funerary texts
1315:in texts from
1283:
1278:
1206:Mes-sanga-Unug
1178:Kassite period
1106:god list from
1104:Early Dynastic
1080:
1077:
1011:Kerend-e Gharb
979:
976:
900:
897:
810:
745:
742:
705:
702:
675:
672:
607:
604:
556:
553:
551:
548:
534:Middle Elamite
485:Inshushinak's
470:
467:
429:
428:Underworld god
426:
404:(Akkadian) or
396:
395:God of justice
393:
379:from Akkadian
346:rišar nappapir
289:Elamite rulers
272:
269:
267:
264:
240:In-šu-uš-na-ak
232:In-su-uš-na-ak
224:In-šu-ši-na-ak
213:Transtigridian
165:
162:
101:Linear Elamite
84:
83:
78:
74:
73:
69:
68:
65:
61:
60:
57:
53:
52:
47:
43:
42:
39:
31:
30:
27:
24:
23:
15:
9:
6:
4:
3:
2:
4373:
4362:
4359:
4357:
4356:Tutelary gods
4354:
4352:
4349:
4347:
4344:
4342:
4339:
4337:
4334:
4333:
4331:
4319:
4313:
4309:
4305:
4300:
4296:
4290:
4286:
4282:
4278:
4273:
4269:
4265:
4261:
4255:
4251:
4246:
4242:
4238:
4234:
4230:
4225:
4220:
4216:
4212:
4208:
4203:
4200:
4198:9781119399919
4194:
4190:
4186:
4182:
4178:
4177:
4171:
4168:
4166:9781119399919
4162:
4158:
4154:
4150:
4146:
4145:
4139:
4135:
4129:
4125:
4121:
4117:
4112:
4102:
4098:
4093:
4083:
4079:
4075:
4071:
4067:
4063:
4059:
4054:
4050:
4046:
4042:
4038:
4033:
4023:
4019:
4015:
4011:
4007:
4003:
3999:
3995:
3991:
3987:
3983:
3978:
3974:
3970:
3966:
3960:
3956:
3952:
3947:
3943:
3939:
3935:
3929:
3925:
3921:
3917:
3912:
3908:
3904:
3900:
3894:
3890:
3886:
3882:
3878:
3876:9789004364936
3872:
3868:
3864:
3860:
3859:
3853:
3849:
3845:
3841:
3835:
3831:
3827:
3822:
3818:
3816:9781575065823
3812:
3808:
3804:
3800:
3795:
3791:
3787:
3782:
3771:
3767:
3763:
3758:
3754:
3748:
3744:
3739:
3735:
3731:
3727:
3723:
3719:
3716:(in French).
3715:
3711:
3706:
3702:
3696:
3688:
3684:
3680:
3674:
3670:
3665:
3661:
3657:
3653:
3651:0-19-814922-0
3647:
3643:
3642:
3636:
3632:
3628:
3624:
3622:0-931464-80-3
3618:
3614:
3609:
3599:on 2022-06-16
3595:
3591:
3587:
3583:
3579:
3575:
3571:
3564:
3559:
3549:
3545:
3541:
3537:
3533:
3529:
3525:
3520:
3516:
3514:9783963271021
3510:
3506:
3478:
3473:
3469:
3465:
3461:
3455:
3451:
3447:
3442:
3438:
3436:9781575066127
3432:
3428:
3424:
3420:
3415:
3405:on 2017-03-13
3404:
3400:
3396:
3391:
3390:
3377:
3372:
3365:
3360:
3353:
3348:
3346:
3338:
3333:
3326:
3321:
3314:
3309:
3302:
3297:
3295:
3287:
3282:
3275:
3270:
3263:
3258:
3256:
3248:
3243:
3236:
3231:
3224:
3219:
3212:
3207:
3200:
3195:
3188:
3183:
3176:
3171:
3164:
3159:
3152:
3147:
3140:
3135:
3128:
3123:
3116:
3111:
3109:
3101:
3096:
3089:
3084:
3077:
3072:
3066:, p. 71.
3065:
3060:
3053:
3048:
3046:
3038:
3033:
3026:
3021:
3019:
3012:, p. 81.
3011:
3006:
2999:
2994:
2987:
2982:
2975:
2974:Nurullin 2020
2970:
2963:
2958:
2951:
2946:
2944:
2937:, p. 66.
2936:
2931:
2925:, p. 47.
2924:
2919:
2913:, p. 34.
2912:
2907:
2905:
2897:
2892:
2886:, p. 63.
2885:
2880:
2874:, p. 27.
2873:
2868:
2866:
2859:, p. 14.
2858:
2853:
2851:
2843:
2838:
2832:, p. 33.
2831:
2826:
2819:
2814:
2807:
2802:
2795:
2790:
2783:
2778:
2771:
2766:
2759:
2754:
2748:, p. 63.
2747:
2742:
2740:
2732:
2727:
2720:
2715:
2709:, p. 60.
2708:
2703:
2696:
2691:
2684:
2679:
2672:
2667:
2660:
2655:
2653:
2651:
2643:
2638:
2631:
2626:
2620:, p. 58.
2619:
2614:
2607:
2602:
2595:
2590:
2583:
2578:
2571:
2566:
2560:, p. 56.
2559:
2554:
2547:
2542:
2535:
2530:
2523:
2518:
2516:
2509:, p. 55.
2508:
2503:
2501:
2493:
2488:
2481:
2476:
2469:
2464:
2457:
2452:
2445:
2440:
2433:
2428:
2421:
2416:
2409:
2404:
2397:
2392:
2385:
2380:
2378:
2370:
2365:
2363:
2361:
2353:
2348:
2341:
2336:
2334:
2326:
2321:
2314:
2309:
2307:
2299:
2294:
2287:
2282:
2275:
2270:
2268:
2260:
2259:De Graef 2018
2255:
2248:
2243:
2236:
2231:
2229:
2227:
2220:, p. 61.
2219:
2214:
2207:
2202:
2200:
2198:
2190:
2185:
2183:
2181:
2173:
2168:
2162:, p. 56.
2161:
2156:
2149:
2144:
2137:
2132:
2125:
2120:
2113:
2108:
2106:
2098:
2097:De Graef 2018
2093:
2086:
2081:
2074:
2069:
2067:
2059:
2054:
2052:
2044:
2039:
2032:
2027:
2020:
2015:
2009:, p. 45.
2008:
2003:
2001:
1993:
1988:
1986:
1984:
1982:
1980:
1972:
1967:
1960:
1959:De Graef 2018
1955:
1948:
1943:
1936:
1935:De Graef 2018
1931:
1924:
1923:De Graef 2018
1919:
1912:
1907:
1900:
1895:
1888:
1887:De Graef 2018
1883:
1877:, p. 27.
1876:
1875:De Graef 2010
1871:
1864:
1859:
1853:, p. 60.
1852:
1847:
1845:
1837:
1832:
1825:
1820:
1813:
1808:
1801:
1796:
1794:
1792:
1790:
1782:
1777:
1775:
1773:
1766:, p. 54.
1765:
1760:
1758:
1751:, p. 44.
1750:
1745:
1743:
1735:
1730:
1723:
1718:
1716:
1714:
1712:
1710:
1708:
1700:
1695:
1688:
1683:
1677:, p. 36.
1676:
1671:
1664:
1659:
1652:
1647:
1645:
1643:
1641:
1639:
1632:, p. 39.
1631:
1626:
1624:
1617:, p. 65.
1616:
1611:
1609:
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1349:
1348:curse tablets
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1159:
1155:
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1147:
1143:
1139:
1135:
1134:
1128:
1125:
1121:
1117:
1116:Ur III period
1113:
1109:
1105:
1098:
1097:Louvre Museum
1094:
1090:
1085:
1076:
1074:
1068:
1063:
1059:
1055:
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1046:
1041:
1037:
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1008:
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994:
989:
985:
975:
973:
969:
965:
961:
955:
950:
944:
942:
938:
934:
930:
926:
925:Chogha Zanbil
922:
917:
915:
910:
906:
896:
894:
889:
887:
883:
879:
875:
871:
868:and possibly
867:
863:
859:
855:
851:
850:sacred groves
847:
842:
840:
836:
832:
828:
824:
820:
816:
808:
804:
800:
796:
792:
786:
784:
780:
776:
772:
768:
764:
760:
751:
741:
739:
735:
731:
727:
723:
719:
715:
711:
708:The earliest
701:
699:
695:
691:
688:
684:
681:
671:
667:
662:
657:
653:
649:
645:
641:
637:
636:Chogha Zanbil
633:
629:
625:
621:
612:
603:
601:
595:
593:
592:
591:advocatus dei
587:
586:
581:
577:
573:
569:
565:
561:
547:
545:
544:
539:
535:
530:
528:
524:
523:Chogha Zanbil
520:
515:
509:
504:
500:
496:
492:
488:
480:
475:
466:
464:
459:
456:
452:
448:
444:
440:
436:
425:
423:
419:
415:
411:
407:
403:
392:
390:
386:
385:temti alimelu
382:
378:
374:
370:
365:
363:
359:
351:
347:
343:
339:
335:
331:
327:
323:
319:
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302:
298:
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286:
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263:
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115:
111:
107:
102:
98:
94:
90:
82:
79:
75:
70:
66:
62:
58:
54:
51:
48:
44:
37:
32:
25:
20:
4351:Justice gods
4336:Elamite gods
4307:
4276:
4249:
4214:
4210:
4180:
4175:
4148:
4143:
4115:
4105:, retrieved
4100:
4085:. Retrieved
4065:
4061:
4040:
4025:. Retrieved
3989:
3985:
3954:
3915:
3888:
3857:
3829:
3798:
3792:: 1959–1969.
3789:
3785:
3774:. Retrieved
3769:
3765:
3742:
3717:
3713:
3668:
3640:
3612:
3601:. Retrieved
3594:the original
3573:
3569:
3551:. Retrieved
3534:(1): 27–48.
3531:
3527:
3480:
3449:
3418:
3407:. Retrieved
3403:the original
3398:
3386:Bibliography
3371:
3359:
3332:
3320:
3308:
3281:
3269:
3242:
3230:
3218:
3206:
3194:
3182:
3170:
3158:
3146:
3134:
3122:
3095:
3083:
3071:
3059:
3032:
3005:
2993:
2981:
2969:
2957:
2952:, p. 6.
2930:
2918:
2891:
2879:
2837:
2825:
2813:
2801:
2789:
2777:
2765:
2753:
2726:
2714:
2702:
2690:
2678:
2666:
2637:
2625:
2613:
2601:
2589:
2577:
2565:
2553:
2541:
2529:
2487:
2475:
2463:
2451:
2439:
2427:
2415:
2403:
2391:
2347:
2320:
2293:
2281:
2254:
2249:, p. 1.
2242:
2213:
2167:
2155:
2143:
2131:
2119:
2114:, p. 3.
2092:
2080:
2038:
2026:
2014:
1966:
1954:
1942:
1930:
1918:
1906:
1894:
1882:
1870:
1858:
1831:
1819:
1807:
1802:, p. 2.
1729:
1724:, p. 1.
1694:
1682:
1670:
1658:
1595:
1573:
1568:
1555:
1546:
1538:
1534:
1529:
1508:
1495:
1471:
1463:
1454:
1438:
1393:
1379:
1363:
1361:
1352:
1339:
1337:
1287:
1285:
1280:
1260:
1256:Ashurbanipal
1253:
1234:
1232:
1217:Walther Hinz
1209:
1197:
1193:
1181:
1173:
1131:
1129:
1108:Abu Salabikh
1101:
1034:
1006:
998:
981:
971:
945:
936:
932:
918:
914:siyan husame
913:
909:siyan husame
908:
902:
899:Other cities
892:
890:
885:
882:siyan husame
881:
854:siyan husame
853:
846:siyan husame
845:
843:
838:
834:
826:
798:
787:
750:Awan dynasty
747:
707:
680:Mesopotamian
677:
674:Ea and Inzak
668:
617:
596:
589:
583:
558:
541:
531:
484:
462:
457:
450:
431:
421:
413:
405:
401:
398:
384:
380:
372:
366:
345:
300:
277:tutelary god
274:
255:
243:
239:
236:In-sú-uš-nak
235:
231:
223:
217:
185:
167:
153:
120:
109:
96:
92:
88:
87:
4144:Inshushinak
4103:(in German)
3481:mu-zu an-za
3393:PK (2017).
2998:George 2016
2986:George 2016
2962:George 1993
2950:George 1993
2884:George 1993
2522:George 1993
1480: [
1403:Zoroastrian
1220: [
1150:Ningishzida
1065: [
1026: [
991: [
984:Neo-Elamite
972:siyan tarin
952: [
903:A stele of
659: [
506: [
503:Elamite art
487:iconography
469:Iconography
291:. An early
248:Neo-Elamite
244:Šu-ši-na-ak
201:Ningishzida
193:Uruk period
172:". It is a
89:Inshushinak
72:Equivalents
22:Inshushinak
4330:Categories
4268:1090984585
4107:2023-07-10
4087:2023-07-11
4027:2023-07-11
3907:1022561448
3848:1038056453
3776:2023-07-10
3603:2023-07-12
3553:2023-02-10
3468:1159428969
3409:2023-07-12
3187:Wicks 2018
3064:Krul 2018a
2896:Potts 2010
2872:Wicks 2018
2857:Wicks 2018
2818:Potts 2010
2806:Wicks 2018
2794:Wicks 2018
2782:Wicks 2018
2758:Potts 2010
2746:Potts 2010
2731:Potts 2010
2707:Potts 2010
2618:Potts 2010
2594:Potts 2010
2582:Wicks 2018
2570:Wicks 2018
2558:Potts 2010
2546:Potts 2010
2507:Potts 2010
2189:Wicks 2018
2148:Wicks 2023
2085:Wicks 2023
2073:Wicks 2018
2058:Wicks 2018
2043:Wicks 2018
1992:Wicks 2018
1911:Wicks 2018
1764:Potts 2010
1675:Rubio 2010
1663:Rubio 2010
1587:References
1577:'s Descent
1477:Kuk-Kirwaš
1386:Ereshkigal
1376:Ishmekarab
1142:Ereshkigal
1138:underworld
1040:Achaemenid
1019:Kermanshah
858:Ishmekarab
831:Tepti-ahar
576:prosecutor
564:Ishmekarab
527:apotropaic
309:Shutrukids
260:underworld
146:Ishmekarab
59:underworld
4241:212994715
4233:0003-0279
4183:, Wiley,
4074:0066-6440
4022:164077908
4006:0022-0256
3973:618338811
3942:214484448
3772:: 105–124
3734:0373-6032
3695:cite book
3687:936548667
3590:0003-0279
3540:2747-4461
3399:louvre.fr
3052:Krul 2018
3025:Salo 2021
2935:Stol 2014
2842:Koch 1995
1615:Stol 2014
1501:Napirisha
1464:nin-an-ak
1430:Tashmetum
1249:Napirisha
1241:Lahuratil
1182:An = Anum
1133:An = Anum
1112:Naram-Sin
1073:Khuzestan
1045:Napirisha
960:Kiririsha
933:siyan kuk
870:Napirisha
866:Kiririsha
815:sukkalmah
779:Ninhursag
687:Dilmunite
624:Kiririsha
620:Napirisha
543:kusarikku
514:Napirisha
455:word stem
447:Upurkupak
439:Kiririsha
369:acropolis
350:Sukkalmah
338:Napirisha
322:Babylonia
266:Character
220:cuneiform
182:apheresis
121:Inšušinak
114:Cuneiform
110:Insušinak
4097:"Tišpak"
4082:41670230
4014:41103869
3660:51668477
3631:27813103
1434:Parthian
1368:Anunnaki
1313:Itūr-Mēr
1292:Akkadian
1263:Seleucid
1210:Epic of
1170:Eshnunna
1158:Ishtaran
1054:Cyrus II
1007:kukunnum
999:kukkunum
921:ziggurat
803:ziggurat
799:kukunnum
791:Sumerian
734:Nahhunte
694:Akkadian
656:Kurangun
600:adoption
580:defender
463:kukkunum
445:and for
377:Loanword
352:period (
252:Akkadian
228:phonetic
205:Ishtaran
189:-šušinak
178:Sumerian
174:loanword
158:Akkadian
133:Sumerian
1600:PK 2017
1539:tašritu
1486:of the
1422:Pahlavi
1414:Sraosha
1407:yazatas
1399:Iranian
1372:Lagamal
1344:in situ
1325:Babylon
1190:Ninurta
1154:Tishpak
1118:, king
1058:Pinikir
1015:Baghdad
862:Lagamal
839:tašritu
783:Narunte
759:Shamash
726:Pinikir
710:Elamite
704:Worship
560:Lagamal
519:griffin
402:kidinnu
381:ālu elû
373:alumelu
326:Babylon
293:Elamite
209:Tishpak
180:, with
150:Ninurta
142:Lagamal
93:Šušinak
81:Ninurta
4314:
4291:
4266:
4256:
4239:
4231:
4195:
4163:
4130:
4080:
4072:
4020:
4012:
4004:
3971:
3961:
3940:
3930:
3905:
3895:
3873:
3846:
3836:
3813:
3749:
3732:
3685:
3675:
3658:
3648:
3629:
3619:
3588:
3546:
3538:
3511:
3489:kur-ur
3466:
3456:
3433:
1575:Inanna
1518:Tuttul
1460:Inanna
1426:Avesta
1418:Rashnu
1410:Mithra
1321:Marduk
1245:Humban
1202:Saĝkud
1162:Irnina
1146:Ninazu
1120:Shulgi
1089:Shulgi
1049:Humban
937:likrin
874:Manzat
819:Shulgi
771:Ishtar
730:Humban
648:Anshan
362:Anshan
334:Humban
318:Marduk
197:Ninazu
118:𒀭𒈹𒂞
91:(also
64:Symbol
4237:S2CID
4078:JSTOR
4018:S2CID
4010:JSTOR
3938:S2CID
3597:(PDF)
3566:(PDF)
3544:JSTOR
1533:Both
1514:Dagan
1484:]
1446:Notes
1333:Assur
1329:Ashur
1309:Dagan
1274:slave
1270:Greek
1236:Šurpu
1224:]
1166:Nirah
1069:]
1030:]
995:]
964:Simut
956:]
949:Mašti
886:haštu
878:Simut
827:haštu
795:house
763:Enlil
718:Khita
690:Inzak
663:]
510:]
497:from
458:laha-
443:Liyan
422:kitin
414:kitin
406:kiten
256:lammu
254:term
97:Šušun
56:Abode
4361:Susa
4312:ISBN
4289:ISBN
4264:OCLC
4254:ISBN
4229:ISSN
4193:ISBN
4161:ISBN
4128:ISBN
4070:ISSN
4002:ISSN
3969:OCLC
3959:ISBN
3928:ISBN
3903:OCLC
3893:ISBN
3871:ISBN
3844:OCLC
3834:ISBN
3811:ISBN
3747:ISBN
3730:ISSN
3701:link
3683:OCLC
3673:ISBN
3656:OCLC
3646:ISBN
3627:OCLC
3617:ISBN
3586:ISSN
3536:ISSN
3509:ISBN
3501:-gal
3464:OCLC
3454:ISBN
3431:ISBN
1537:and
1416:and
1374:and
1338:The
1317:Mari
1266:Uruk
1247:and
1228:Adad
1212:Anzû
1204:and
1093:Susa
1047:and
1017:and
962:and
939:, a
893:hiel
884:and
767:Enki
744:Susa
738:Susa
722:Awan
685:and
644:Susa
622:and
588:and
562:and
538:LAMA
499:Susa
479:Susa
435:Elam
375:, a
336:and
281:Susa
242:and
222:was
207:and
170:Susa
164:Name
144:and
129:Elam
125:Susa
50:Susa
4281:doi
4219:doi
4215:139
4185:doi
4153:doi
4120:doi
4045:doi
3994:doi
3920:doi
3863:doi
3803:doi
3722:doi
3578:doi
3574:138
3493:-še
3485:-še
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1535:abu
1335:.
1331:in
1327:or
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1164:or
1122:of
835:abu
821:of
775:Sin
720:of
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320:in
279:of
187:nin
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1482:uk
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