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{{Short description|Ancient Mesopotamian deity}}
The ancient [[Mesopotamia]]n deity '''Bunene''', inscribed in [[cuneiform]] [[sumerogram]]s as <sup>d</sup></small>ḪAR</small> and phonetically as <sup>d</sup>''bu-ne-ne'', was a subordinate to and ''sukkul'' (“vizier”) or charioteer of the sun-god [[Shamash|Šamaš]], whom he drove from the eastern horizon at dawn to the doorway of the interior of heaven in the west at dusk in a daily ritual.<ref>{{ cite book | title = The Literature of Ancient Sumer | author = Jeremy Black, Graham Cunningham, Eleanor Robson, Gábor Zólyomi | publisher = Oxford University Press | year = 2006 | page = 126 }}</ref> Like his overlord Šamaš, Bunene had a sanctuary, the é.kur.ra, or “House of the Mountain”, at [[Sippar]], modern [[Abu Habbah]] which was rebuilt by [[Nabonidus]], the last king of the [[Neo-Babylonian Empire]]<ref>{{ cite book | title = House Most High: The Temples of Ancient Mesopotamia | author = A. R. George | publisher = Eisenbrauns | year = 1993 | page = 118 }}</ref> and he also featured in the pantheons at [[Uruk]] and [[Larsa]], where his patron was also venerated.<ref>{{ cite book | title = The Pantheon of Uruk During the Neo-Babylonian Period | author = Paul-Alain Beaulieu | publisher = Brill | year = 2003 | page = 371 }}</ref>
The ancient [[Mesopotamia]]n deity '''Bunene''', inscribed in [[cuneiform]] [[sumerogram]]s as <sup>d</sup><small>ḪAR</small> and phonetically as <sup>d</sup>''bu-ne-ne'', was a subordinate to and ''[[sukkal]]'' ("vizier") or charioteer of the sun-god [[Shamash|Šamaš]], whom he drove from the eastern horizon at dawn to the doorway of the interior of heaven in the west at dusk in a daily ritual.<ref>{{ cite book |title=The Literature of Ancient Sumer |author1=Jeremy Black |author2=Graham Cunningham |author3=Eleanor Robson |author4=Gábor Zólyomi |publisher=Oxford University Press |year=2006 |page=126 }}</ref> Like his overlord Šamaš, Bunene had a sanctuary, the é.kur.ra, or "House of the Mountain", at [[Sippar]], modern [[Abu Habbah]] which was rebuilt by [[Nabonidus]], the last king of the [[Neo-Babylonian Empire]]<ref>{{ cite book |title=House Most High: The Temples of Ancient Mesopotamia |url=https://archive.org/details/housemosthightem00geor |url-access=limited |author=A. R. George |publisher=Eisenbrauns |year=1993 |page=[https://archive.org/details/housemosthightem00geor/page/n65 118] }}</ref> and he also featured in the pantheons at [[Uruk]] and [[Larsa]], where his patron was also venerated.<ref>{{ cite book |title=The Pantheon of Uruk During the Neo-Babylonian Period |author=Paul-Alain Beaulieu |publisher=Brill |year=2003 |page=371 }}</ref>


==History==
==History==


Bunene seems to have originated as a minor solar deity before he was absorbed as an attendant into the Šamaš cult.<ref>{{ cite book | title = Ancient Near Eastern Texts Relating to the Old Testament (ANET) 3rd Edition with Supplement | editor = James B. Pritchard | chapter = Babylonian and Assyrian Historical Texts | author = A. Leo Oppenheim | publisher = Princeton University Press | year = 1969 | page = 557 }}</ref> He first emerges in this role during the Old Babylonian period in an [[Akkadian language|Akkadian]] prayer of a divination priest to Šamaš and in an inscription of [[Yahdun-Lim]] of [[Mari, Syria|Mari]].<ref>{{ cite book | title = The Sippar Pantheon: A Diachronic Study (Harvard thesis) | author = Jennie Myers | publisher = unpublished | year = 2002 | pages = 78–79 }}</ref> The [[Kassites|Kassite]]-era [[Land grant to Munnabittu kudurru]] has him following the goddess [[Aya (goddess)|Aya]] in its listing of divine protectors and from the late Bronze age onward he appears as an intercessor in rituals and oracles directed at Šamaš. His cultic statue features in the donations of garments and food given to Šamaš in the [[Sun God Tablet]] of [[Nabu-apla-iddina]], ca. 870 BC, where he seems to have formed a holy trinity with this god and his consort Aya.<ref>{{ cite journal | title = The Sun-God Tablet of Nabû-apla-iddina Revisited | author = Christopher E. Woods | journal = Journal of Cuneiform Studies | year = 2004 | pages = 37, 43 }}</ref> His prominence in the later Neo-Babylonian period in the environs of Sippar, meant he was typically listed fifth on inventories of offerings to the shrines in Sippar, such as that of [[Nabopolassar]] and [[Nebuchadnezzar II]].<ref>{{ cite book | title = Cuneiform Texts in the Metropolitan Museum of Art: Volume IV: The Ebabbar Temple Archive | author = Ira Spar, Michael Jursa | publisher = Metropolitan Museum of Art | year = 2014 | pages = 76–83 }}</ref>
Bunene seems to have originated as a minor solar deity before he was absorbed as an attendant into the Šamaš cult.<ref>{{ cite book |title=Ancient Near Eastern Texts Relating to the Old Testament (ANET) 3rd Edition with Supplement |editor=James B. Pritchard |chapter=Babylonian and Assyrian Historical Texts |author=A. Leo Oppenheim |publisher=Princeton University Press |year=1969 |page=557 }}</ref> He first emerges in this role during the Old Babylonian period in an [[Akkadian language|Akkadian]] prayer of a divination priest to Šamaš and in an inscription of [[Yahdun-Lim]] of [[Mari, Syria|Mari]].<ref>{{ cite book |title=The Sippar Pantheon: A Diachronic Study (Harvard thesis) |author=Jennie Myers |publisher=unpublished |year=2002 |pages=78–79 }}</ref> The [[Kassites|Kassite]]-era [[Land grant to Munnabittu kudurru]] has him following the goddess [[Aya (goddess)|Aya]] in its listing of divine protectors and from the late Bronze age onward he appears as an intercessor in rituals and oracles directed at Šamaš. His cultic statue features in the donations of garments and food given to Šamaš in the [[Sun God Tablet]] of [[Nabu-apla-iddina]], ca. 870 BC, where he seems to have formed a holy trinity with this god and his consort Aya.<ref>{{ cite journal |title=The Sun-God Tablet of Nabû-apla-iddina Revisited |author=Christopher E. Woods |journal=Journal of Cuneiform Studies |year=2004 |pages=37, 43 }}</ref> His prominence in the later Neo-Babylonian period in the environs of Sippar, meant he was typically listed fifth on inventories of offerings to the shrines in Sippar, such as that of [[Nabopolassar]] and [[Nebuchadnezzar II]].<ref>{{ cite book |title=Cuneiform Texts in the Metropolitan Museum of Art: Volume IV: The Ebabbar Temple Archive |author=Ira Spar, Michael Jursa |publisher=Metropolitan Museum of Art |year=2014 |pages=76–83 }}</ref>


==References==
==References==
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{{Reflist}}
{{Reflist}}


{{DEFAULTSORT:Bunene}}
{{Uncategorized|date=September 2016}}

[[Category:Mesopotamian gods]]
[[Category:Solar gods]]
[[Category:Sippar]]
[[Category:Uruk]]
[[Category:Larsa]]

Latest revision as of 15:35, 14 May 2024

The ancient Mesopotamian deity Bunene, inscribed in cuneiform sumerograms as dḪAR and phonetically as dbu-ne-ne, was a subordinate to and sukkal ("vizier") or charioteer of the sun-god Šamaš, whom he drove from the eastern horizon at dawn to the doorway of the interior of heaven in the west at dusk in a daily ritual.[1] Like his overlord Šamaš, Bunene had a sanctuary, the é.kur.ra, or "House of the Mountain", at Sippar, modern Abu Habbah which was rebuilt by Nabonidus, the last king of the Neo-Babylonian Empire[2] and he also featured in the pantheons at Uruk and Larsa, where his patron was also venerated.[3]

History

[edit]

Bunene seems to have originated as a minor solar deity before he was absorbed as an attendant into the Šamaš cult.[4] He first emerges in this role during the Old Babylonian period in an Akkadian prayer of a divination priest to Šamaš and in an inscription of Yahdun-Lim of Mari.[5] The Kassite-era Land grant to Munnabittu kudurru has him following the goddess Aya in its listing of divine protectors and from the late Bronze age onward he appears as an intercessor in rituals and oracles directed at Šamaš. His cultic statue features in the donations of garments and food given to Šamaš in the Sun God Tablet of Nabu-apla-iddina, ca. 870 BC, where he seems to have formed a holy trinity with this god and his consort Aya.[6] His prominence in the later Neo-Babylonian period in the environs of Sippar, meant he was typically listed fifth on inventories of offerings to the shrines in Sippar, such as that of Nabopolassar and Nebuchadnezzar II.[7]

References

[edit]
  1. ^ Jeremy Black; Graham Cunningham; Eleanor Robson; Gábor Zólyomi (2006). The Literature of Ancient Sumer. Oxford University Press. p. 126.
  2. ^ A. R. George (1993). House Most High: The Temples of Ancient Mesopotamia. Eisenbrauns. p. 118.
  3. ^ Paul-Alain Beaulieu (2003). The Pantheon of Uruk During the Neo-Babylonian Period. Brill. p. 371.
  4. ^ A. Leo Oppenheim (1969). "Babylonian and Assyrian Historical Texts". In James B. Pritchard (ed.). Ancient Near Eastern Texts Relating to the Old Testament (ANET) 3rd Edition with Supplement. Princeton University Press. p. 557.
  5. ^ Jennie Myers (2002). The Sippar Pantheon: A Diachronic Study (Harvard thesis). unpublished. pp. 78–79.
  6. ^ Christopher E. Woods (2004). "The Sun-God Tablet of Nabû-apla-iddina Revisited". Journal of Cuneiform Studies: 37, 43.
  7. ^ Ira Spar, Michael Jursa (2014). Cuneiform Texts in the Metropolitan Museum of Art: Volume IV: The Ebabbar Temple Archive. Metropolitan Museum of Art. pp. 76–83.
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