Hostname: page-component-cd9895bd7-p9bg8 Total loading time: 0 Render date: 2024-12-29T11:06:46.827Z Has data issue: false hasContentIssue false
  • English
  • Français

Ḫurrian Sala(s)

Published online by Cambridge University Press:  15 March 2011

Eric Burrows S.J.
Eric Burrows S.J.
Affiliation:
Campion Hall, Oxford.
Get access Rights & Permissions [Opens in a new window]

Abstract

An abstract is not available for this content so a preview has been provided. Please use the Get access link above for information on how to access this content.
Image of the first page of this content. For PDF version, please use the ‘Save PDF’ preceeding this image.'
Type
Miscellaneous Communications
Information
Journal of the Royal Asiatic Society , Volume 59 , Issue 2 , April 1927 , pp. 318 - 320
Copyright
Copyright © The Royal Asiatic Society 1927

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

page 319 note 1 Virgo bears an ear of corn; in another aspect she is Astraea, Justice; by virtue of her name she could be Virgo Caelestis. The poet has worked in all this: spicifera (2), Ceres (4); iusti inventrix . . . . (2), lance . . . . pensitans (5); Libyae colendum (7). The identification with Justice may be connected with the Scales which follow her in the Zodiac. The Lion, precedes her: hence imminet Leoni (1), which is verified also in the mythology of the lion-drawn Mater Divum (4). Pax and Virtus (4), if not secondary developments of one of the above, possibly represent the other stellar aspect of the Syrian Goddess, Venus-star. Virtus could refer to the Morning Star, the divinity of which regularly stands for strength in Semitic, and is probably named therefrom as 'Uzzā, 'Azīz; and Pax would be a fair Latin equivalent to Arsu, Monimos (Mun'im), Favour, etc., names of the Evening Star-god as antithetic to 'Azīz. . . .

page 319 note 2 It denotes the young daughter of the Mitannic king, and so connotes either daughter or maiden; obviously, as name of a goddess, the latter meaning is more likely; naturally the word may have had both senses.

page 320 note 1 It is not clear why dŠala was related to absim (vegetation) or spica, though the fact is certain. She ought to be a vegetation-goddess, but the evidence is supposed to indicate a goddess of snow-mountains. If this view is correct, it would seem that she must have had a secondary vegetational character (e.g. due to west-Sem. Etymology, e.g. Can. spica?).