Apsu

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Apsu, Absu, abzu ( sumerisch ZU.AB, AB.ZU read; Accadian apsu, eblaitisch SU.AB,) was terms for the phenomenon of water used. Mostly identified with the groundwater , there are also other meanings that come from the Sumerian creation myths: the absu as "cosmic freshwater primeval ocean" and the 'separation' into air ( Enlil ) and earth ( Enki ) that takes place in it at the beginning of all world events . In this view the 'unter'-earthly seems basic water-aspect logically follow that the Earth as inside the cosmic primeval water' 'was introduced pending (' 'like' 'surrounded the bottom up from it), but it at their Provide the top with a directly adhering bubble of air (atmosphere). In the outermost boundary layer, the Sumerians , who were well versed in the construction of irrigation systems, thought of sluices that bordered the cosmic freshwater ocean and were opened more or less regularly by the gods who punted in the sky. This is how the Sumerian culture explained the phenomenon of rain, but also the event of the 'Flood' (see Atrahasis epic ). A literal translation could not yet be assigned to the term. The proximity of the Sumerian to the biblical creation myth is striking: the floating of the Spirit of God on the waters ( Gen 1,1  [1] ), the creation of heaven and earth that takes place out of or in it; but also to Thales' idea that the cosmos consists of water from the ground up.

mythology

In the Babylonian poetry, the apsu corresponds to all subsurface and aboveground fresh waters and is also referred to as "cosmic water", the primordial ocean, in the middle of which the world mountain protrudes. For example, in the Gilgamesh epic , Gilgameš learns from the Babylonian Noah ( borrowed from Atraḫasis ) how it came about that he and his wife were settled on Dilmun after the Great Flood : an "island of gods" protected by the waters of death far on the eastern edge the world that the Babylonians considered to be closest to the source of the cosmic freshwater ocean.

Significant in this context is the Sumerian naming of the sunrise , which begins in the “chamber of fate (DU.KU.GA)” and - probably also because of its geographical proximity to Dilmun - referred to the term Apsu. Ea later established his place of residence on "the slain Apsu" in Babylonian mythology.

In the Nikasi hymn, Ninti is mentioned as the queen of the apsu.

In the epic myths of Mesopotamia, by the later water and war deity Ninurta report (appears later addition epithet ) an indication of the symbol of which is: to understand his "strength, size and firmness" cedar that in Apsu high growth ( erenu ša ina apsi irbu ). For Enki there is a similar epithet in the story " Enki and the world order ".

etymology

It has not yet been clarified which language ZU.AB or apsu comes from. There may be a loan from a third language. A takeover of the Sumerian ZU.AB from the Akkadian form apsu is discussed as well as, conversely, an Akkadian borrowing from the Sumerian language. The Sumerian term ušparu from Akkadian paruššu for “ stick ” or “ stick ” is used as an example . Wayne Horowitz relates "to" to "to know". The basis for its assignment is the association with the god Enki , who was called the "god of wisdom".

On the one hand there is a connection from the Sumerian word sign A.AB.BA. spoken Ajaba, for Akkadian tiamtu (sea, ocean). With tiamtu the connection to the waters of the Ab is made.

In the Dilmun myth , tiamtu corresponds to the Babylonian goddess Tiamat as the personification of salt water . The Sumerian term A.ENGUR ( river ) is also translated for the Sumerian A with water, without referring to the special form of salt or fresh water .

In the Akkadian language, the Sumerian A and A.ENGUR use the term naru (river), which also refers to the Akkadian apsu in Akkadian texts. The Sumerian SUG can also be read as Akkadian apsu, which in this case is linguistically close to surface waters such as swamps and lakes . In addition, there is Abzu-gal ("Great Abzu"), which undoubtedly refers to a canal or river. This means either the Euphrates or a canal branch.

See also

literature

Individual evidence

  1. ↑ a b c d e f Dietz-Otto Edzard et al.: Reallexikon der Assyriologie und West Asian archeology (RIA). Volume 1: A - Bepašte . de Gruyter, Berlin 1932 (reprint 1997), p. 122.
  2. ↑ Cf. Manfred Krebernik: The Conjurations from Fara and Ebla - Investigations into the oldest cuneiform incantation literature . Olms, Hildesheim 1984, ISBN 3-487-07479-6 , pp. 170f.
  3. ↑ a b c d e f Dietz-Otto Edzard et al.: Reallexikon der Assyriologie und West Asian archeology (RIA). Volume 1: A - Bepašte . de Gruyter, Berlin 1932 (reprint 1997), p. 124.
  4. ↑ Ninkasi A, line 4.23.1., Http://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=c.4.23.1&display=Crit&charenc=gcirc&lineid=c4231.9#c4231. 9
  5. ^ J. van Dijk: Lugal ud me-lám-bi nir-g̃ál: le récit épique et didact. des Travaux de Ninurta, du Déluge et de la Nouvelle création. Part 1: Introduction, texte composite, traduction . Brill, Leiden 1983, ISBN 90-04-06871-6 , line 189.