Theriomorphic in the context of "Šarruma"

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⭐ Core Definition: Theriomorphic

In the context of art, zoomorphism describes art that imagines humans as non-human animals. It can also be defined as art that portrays one species of animal like another species of animal or art that uses animals as a visual motif, sometimes referred to as "animal style". Depicting deities in animal form (theriomorphism) is an example of zoomorphism in a religious context. The word zoomorphism derives from Ancient Greek: ζῶον, romanizedzōon, lit.'animal' and Ancient Greek: μορφή, romanizedmorphē, lit.'form; shape'.

It is also similar to the term therianthropy; which is the ability to shape shift into animal form, except that with zoomorphism the animal form is applied to a physical object. It means to attribute animal forms or animal characteristics to other animals, or things other than an animal; similar to but broader than anthropomorphism. Contrary to anthropomorphism, which views animal or non-animal behavior in human terms, zoomorphism is the tendency of viewing human behavior in terms of the behavior of animals. It is also used in literature to portray the act of humans or objects with animalistic behavior or features. The use of zoomorphism served as a decorative element to objects that are typically quite simple in shape and design.

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👉 Theriomorphic in the context of Šarruma

Šarruma, also romanized as Šarrumma or Sharruma, was a Hurrian god. He could be depicted in both anthropomorphic form, sometimes riding on the back of a leopard, and in the theriomorphic form as a bull. His character is not fully understood, though it is known that he could function as a mountain god. He was regarded as a son of Ḫepat and Teshub. He was also linked to various moon deities. Additionally, the only mythological text he appears in addresses him as a messenger (sukkalu) of Kumarbi. He was worshiped by Hurrians in southeastern Anatolia and northern Syria, for example in Kummanni and Lawazantiya in Kizzuwatna. From this kingdom he was introduced to the Hittite pantheon as well. Hittite influence in turn resulted in his introduction to cities such as Aleppo, Emar and Ugarit. He was also venerated in Luwian religion in the first millennium BCE, with theophoric names invoking him attested from as late as the Hellenistic period in Cilicia and Lycia.

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Theriomorphic in the context of Tiamat

In Mesopotamian religion, Tiamat (Akkadian: 𒀭𒋾𒀀𒆳 TI.AMAT or 𒀭𒌓𒌈 TAM.TUM, Ancient Greek: Θαλάττη, romanizedThaláttē) is the primordial sea, mating with Abzû (Apsu), the groundwater, to produce the gods in the Babylonian epic Enûma Elish, which translates as "when on high". She is referred to as a woman, and has - at various points in the epic - a number of anthropomorphic features (such as breasts) and theriomorphic features (such as a tail).

In the Enûma Elish, the Babylonian epic of creation, Tiamat bears the first generation of deities after mingling her waters with those of Apsu, her consort. The gods continue to reproduce, forming a noisy new mass of divine children. Apsu, driven to violence by the noise they make, seeks to destroy them and is killed. Enraged, Tiamat also wars upon those of her own and Apsu's children who killed her consort, bringing forth a series of monsters as weapons. She also takes a new consort, Qingu, and bestows on him the Tablet of Destinies, which represents legitimate divine rulership. She is ultimately defeated and slain by Enki's son, the storm-god Marduk, but not before she conjures forth monsters whose bodies she fills with "poison instead of blood". Marduk dismembers her, and then constructs and structures elements of the cosmos from Tiamat's body.

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Theriomorphic in the context of Šeri and Ḫurri

Šeri and Ḫurri were a pair of theriomorphic Hurrian gods who almost always appear together in known sources. They were believed to pull the chariot of Teššub, the Hurrian weather god. Šeri additionally could function as a deity mediating between petitioners and his master, but no individual role was ever assigned to Ḫurri. In addition to appearing in Hurrian offering lists and theophoric names, for example from Nuzi, Šeri and Ḫurri are also attested in Hittite and Mesopotamian sources. While the Hittites incorporated them into their pantheon alongside Teššub and other deities from his circle, in Mesopotamia they instead came to be associated with Adad.

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