234:
214:
123:
233:
20:
243:, this painting shows Yarhibol standing on a pedestal and wearing Roman military garb, with solar rays around his head and a sheaf of wheat in his hand. He is crowned by the goddess Victory, approaching from one direction, and an eagle from the other. Worshippers on either side burn incense on thymiaterias (incense burners). The man on horseback advancing from the left wears Palmyrene dress and is clearly a figure of importance.
213:
193:. It is assumed that in the cella of the Palmyrene temple of Bel, the northern niche contained the statues of the trinity of gods, including Yarhibol. The material confirmation of the local cult were found in form of olive votive lamps with his representations and relevant inscriptions, as well as temple
160:
In addition, Yarhibol also had his own triad, in which he is shown with various deities: above all with
Aglibol (always standing at his right hand) and with the goddess Arsu, thus creating the symbolic Sun-Moon-Earth cosmic group. He may also be accompanied by the goddess Belti (the female equivalent
109:
in Dura
Europos, Yarhibol is described as "good god". Being the custodian of a healing spring - a place special for the desert inhabitants, with time he also got the function of the supreme (divine) judge and acquired prophetic qualities (giving divinations), which was usually associated with the
200:
The caravan route contributed to a certain spread, or at least to transfer, of his cult further east, as evidenced by its finding in the sanctuary in Dura
Europos discovered by JH Breasted and F. Cumont. The dating of local frescoes shows that the cult of the Palmyrene triad in the Roman era was
149:. As a local tribal god, Yarhibol remained slightly against both of them. Although the Baalshamin triad was worshiped at Palmyra, this apparently did not prevent the same veneration of both supreme gods, and a telling testimony is the Ba'alay votive relief from the
197:, on which Yarhibol is featured, for example, with Aglibol and in the Bela triad. The popularity of this deity would also be emphasized by the use of his name as a proper name by the inhabitants of Palmyra, as evidenced in the discovered local inscriptions.
138:, with a palm branch in his hand - in a pacifist form. A different iconography is reflected in the canon of representations from the 1st-3rd century AD, when both group and individual images show him with armament and Roman military outfit.
327:
Eg, as a guardian deity accompanying a local warrior - as in the
Palmyrenian relief of the cult Shokai of Hairan's son from the 2nd century AD (Sztuka Palmyry ... , op. Cit., P. 43, cat. No. 32).
153:, showing the unusual combination of these deities from both triads. Jarhibol, in trinity with Baalshamin and Aglibol, appears (alongside local Parthian deities) also in Dura Europos, in the
336:
M. Gawlikowski, The Art of Syria , p. 227; "But while the worship of Bel was official and applied to all inhabitants, the sanctuary of
Baalshamin belonged to one of the tribes." - ibid.
82:
indicates an earlier connection with the lunar, not the solar, cult. His name translates as "the moon of Bel", and at the same time shows a connection with the North-Western
Semitic (
227:, made this as commanded." Thus, a Latin-named dedicant, who holds a Greek-titled office in the Roman army, records his offering to the Palmyrene god Yarhibol in Greek."
189:, who are considered the earliest known inhabitants of the area. Until a specific iconography of the deity was created, he was undoubtedly worshiped in the form of
150:
101:
Earlier
Yarhibol must have been a local deity of ancestors in a desert oasis, worshiped by the descendants of the first settlers and appeared in the form of a
588:
126:
Yarhibol (second from left) among other
Palmyrene deities (Bel, Aglibol, Baalshamin) on Ba'alay votive relief from AD 121 (Lyon Fine Arts Museum)
130:
In
Palmyra, Yarhibol generally never appears on bust reliefs. The oldest image on the local relief from the 1st century BC shows him in a Greek
110:
aspect characteristic of a solar deity. Over time, this was also reflected in his cult imaginations and ideological kinship with the Greek god
50:, a city in central Syria. He was depicted with a solar nimbus and styled "lord of the spring". He normally appears alongside
598:
381:
318:
Worshiped by the
Phoenicians and whose name (Jarah / Jerah / Jorah) has left an imprint on the geographical name "Jericho".
256:(2022) and van Rompaey (2011) note many resemblances regarding the names and artistic depictions of Yarhibol and the
240:
623:
122:
671:
Sztuka Palmyry ze zbiorów Arabskiej Republiki Syryjskiej. 50 lat polskich wykopalisk na Bliskim Wschodzie
220:
693:
345:
Eg the votive relief of Ahya and Jarhai shows him among the four deities - also with the goddess Arsu (
299:
83:
533:
173:
or with the goddess Semia (juxtaposed with the Greek Athena). However, no common depictions with
371:
373:
The Religious Life of Palmyra: A Study of the Social Patterns of Worship in the Roman Period
185:
It seems that Yarhibol's cult was long entrenched in Palmyra, since he was worshiped by the
78:; it is known that his title was "Lord / Guardian of the Source". In general, however, his
141:
As a rule, however, Yarhibol appears in a triad, along with another ancient local deity -
8:
703:
698:
154:
106:
24:
559:
604:
594:
436:
J. Wais, Malakbela's Iconography Problems "Studia Palmyreńskie" IV (1970), p. 50; 59
377:
660:(Études préliminaires aux religions orientales dans l'Empire romain 79), Leiden 1979
708:
131:
584:
253:
162:
51:
608:
687:
454:
95:
19:
169:. Among the not uncommon multi-figure representations appears together with
289:
206:
91:
28:
223:. "The Greek inscription reads: " the god Iarhibol, Scribonius Moucianus,
67:
680:, "Journal of the American Oriental Society" t. 51/2 (1931), ss. 119-137
294:
267:
263:
79:
257:
224:
166:
146:
490:
The Art of Palmyra from the collection of the Arab Republic of Syria
279:
194:
190:
186:
174:
170:
135:
102:
43:
284:
201:
maintained there at least during the 2nd century AD (after 145).
142:
75:
55:
47:
111:
427:
J. Teixidor, The Pantheon of Palmyra , Leiden 1979, pp. 29-34.
260:
87:
396:
HJW Drijvers, The Religion of Palmyra , Leiden 1976, p. 13.
71:
590:
The Mandaean Rivers Scroll (Diwan Nahrawatha): an analysis
560:"Depinto Scene of Sacrifice - Yale University Art Gallery"
266:(also known as Yawar-Hibil when combined with the epithet
66:
It is believed that Yarhibol was originally the patronus/
145:(god of the moon), and accompanying the supreme deity -
510:
Art of Palmyra ... , op. Cit., P. 42, cat. Well. 26.
90:(Yariḫ). It is characteristic that on the stele in
376:. Franz Steiner Verlag. pp. 56, 72, and 107.
685:
523:, p. 254.; see M. Gawlikowski, op. cit., p. 254.
98:, it is additionally decorated with a crescent.
628:(Ph.D. thesis). Melbourne: La Trobe University.
534:"Altar Dedicated to the Palmyrene God Iarhibol"
577:
538:Institute for the Study of the Ancient World
621:
54:, who was a co-supreme god of Palmyra, and
646:, "Studia Palmyreńskie" V (1974), ss. 7-44
369:
363:
248:
239:Depinto Scene of Sacrifice. Found in the
583:
121:
46:god who was worshiped mainly in ancient
18:
653:(Iconography of religions), Leiden 1976
58:, one of the other top Palmyrene gods.
686:
349:... , op. Cit ., P. 43, cat. No. 35).
501:E. Łukasiak, op. Cit., Fig. 1 and 8
23:Relief depicting Yarhibol from the
13:
678:The Palmyrene Gods at Dura-Europos
521:The Palmyrene Gods at Dura-Europos
459:The Palmyrene Gods at Dura-Europos
14:
720:
479:E. Łukasiak, op. Cit., Pp. 28 ff.
470:E. Łukasiak, op. Cit., Pp. 17-24.
94:(2nd century AD), apart from the
418:E. Łukasiak, op. Cit., Pp. 30-31
232:
212:
615:
552:
526:
513:
504:
495:
488:After K. Michałowski (Palmyra
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473:
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445:J. Teixidor, op. Cit., P. 118f.
339:
330:
219:Altar of Yarhibol found in the
439:
430:
421:
412:
399:
390:
321:
312:
241:Temple of Artemis Azzanathkona
117:
1:
356:
622:van Rompaey, Sandra (2011).
7:
273:
221:Temple of Bel, Dura-Europos
10:
725:
636:
300:List of angels in theology
61:
305:
205:Yarhibol artifacts from
658:The Pantheon of Palmyra
651:The Religion of Palmyra
180:
492:, Warsaw 1986, p. 19).
407:Jarhibol's iconography
249:Parallels in Mandaeism
161:of Bela, equated with
127:
32:
644:Ikonografia Jarhibola
625:Mandaean Symbolic Art
593:. London: Routledge.
151:Lyon Fine Arts Museum
125:
22:
663:Michał Gawlikowski,
105:. In a stele of the
649:H. J. W. Drijvers,
642:Elżbieta Łukasiak,
564:artgallery.yale.edu
540:. 23 September 2011
370:Ted Kaizer (2002).
155:Temple of the Gadde
107:Temple of the Gadde
25:Temple of the Gadde
347:The Art of Palmyra
128:
33:
694:West Semitic gods
656:Javier Teixidor,
600:978-0-367-33544-1
383:978-3-515-08027-9
716:
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613:
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585:Nasoraia, Brikha
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673:, Warszawa 1986
667:, Warszawa 1976
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70:of the source
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31:, circa 150 BC
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455:Clark Hopkins
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405:E. Łukasiak,
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96:radiant crown
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37:
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26:
21:
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665:Sztuka Syrii
664:
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589:
579:
567:. Retrieved
563:
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542:. Retrieved
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207:Dura Europos
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184:
177:were found.
159:
140:
129:
100:
92:Dura Europos
65:
39:
35:
34:
29:Dura-Europos
569:20 December
544:20 December
118:Iconography
86:) moon god
68:genius loci
16:Aramean god
704:Lunar gods
699:Solar gods
688:Categories
609:1295213206
409:, fig. 19.
357:References
295:Hibil Ziwa
264:Hibil Ziwa
80:onomastics
461:, p. 254.
225:chiliarch
167:Atargatis
84:Canaanite
587:(2022).
280:Malakbel
274:See also
258:Mandaean
254:Nasoraia
195:tesserae
191:Baetylus
187:Amorites
175:Malakbel
171:Hercules
136:himation
103:Baetylus
40:Iarhibol
36:Yarhibol
709:Palmyra
637:Sources
285:Almaqah
143:Aglibol
76:Palmyra
62:Origins
56:Aglibol
48:Palmyra
44:Aramean
607:
597:
380:
132:chiton
112:Apollo
42:is an
306:Notes
290:Mocha
268:Yawar
261:uthra
165:) or
163:Venus
88:Jarih
605:OCLC
595:ISBN
571:2021
546:2021
378:ISBN
181:Cult
134:and
72:Efqa
270:).
147:Bel
74:in
52:Bel
38:or
690::
603:.
562:.
536:.
457:,
157:.
114:.
27:,
611:.
573:.
548:.
386:.
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
