Abgal (god)
In the article we present today, we are going to delve into the fascinating world of Abgal (god). Throughout history, Abgal (god) has had a significant impact on various aspects of society. From its influence on popular culture to its relevance in science and technology, Abgal (god) has left its mark in countless areas. Along these lines, we will explore different facets of Abgal (god), its evolution over time, its influence on the modern world and the possible implications it has for the future. Join us on this journey through the history and impact of Abgal (god) on our society.
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| Religions of the ancient Near East |
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| Pre-Islamic Arabian deities |
| Arabian deities of other Semitic origins |
Abgal (Arabic: أبغال) was a pre-Islamic Arabian god, whose worship is attested by inscriptions dating to the Palmyrene Empire – he is thought to have been primarily worshipped by nomads.
Overview
Abgal is known as a tutelary deity of the Arabs (or jinn) in the Palmyra region. Representations of him are of a youth with long hair and a moustache, wearing local garb, and holding a lance. He had a Greco-Roman style temple at Khirbet Semrin where he is portrayed on a relief riding a horse, equipped with bow and quiver attached to the saddle.
A stele with imagery of Abgal and Ashar, and earlier inscriptions at Kirbet-Semrin dates the active 'worship' of this jinn to between 154 and 270 AD – references to the deity appear in the Palmyrene Empire but curiously none have been found at Palmyra itself. A monument from Jebel al-Abiad (153AD) mentions him together with the deities Bel, Baalshamin, Aglibol, Malakbel, Astarte, Nemesis, and Arsu, though according to Teixidor 1979 he was a god of nomads, and usually mentioned in association with nomadic gods such as Azizos, Maan, Ashar, or Shalman.
According to (Drijvers 1980) representation of such deities (also Arsu, Asar, and Azizu) as armed and mounted men in statuary in a pair together was common across the desert regions of Syria/Mesopotamia – and together these representations may have represented divine protection.
References
- ^ Teixidor 1979, pp. 80–81.
- ^ Teixidor 1979, p. 81.
- ^ Teixidor 1979, p. 82.
- ^ Drijvers 1980, pp. 159–160.
Sources
- Teixidor, Javier (1979), The pantheon of Palmyra, Leiden: Brill
- Drijvers, H.J.W. (1980), Cults and Beliefs and Edessa, Brill Archive, ISBN 90-04-06050-2
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