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El (deity)
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For other uses, see El (disambiguation).
El
King of the Gods
Gilded statuette of El from Megiddo
Other names
El Elyon
El Shaddai
El Olam
Adon Ilim
Toru El
Abu Bani Eli
Batniu Binwati
Abu Adami
Qaniyunu Olam
Hatikuka
Abu Shamima
El Gibbor
Symbol
Bull
Region
Canaan and Levant
Personal information
Consort
Asherah/Athirat
Anath
Other wives
Children
Yam
Mot
Anat
Ashtar
Shahar
Shalim
Shapash
Baal (Ugarit religions)
Athtart?
Hadad?
Dagon?
Other Children
Equivalents
Greek equivalent
Cronus
Israelite equivalent
Yahweh
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This article contains Ugaritic text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Ugaritic alphabet.
’Ēl (or ’Il, written aleph-lamed, e.g. Ugaritic: 𐎛𐎍, Phoenician: 𐤀𐤋,[1] Hebrew: אל, Classical Syriac: ܐܠ, Arabic: إل or إله, cognate to Akkadian: 𒀭, translit. ilu) is a Northwest Semitic word meaning "god" or "deity", or referring (as a proper name) to any one of multiple major Ancient Near East deities. A rarer spelling, "'ila", represents the predicate form in Old Akkadian and in Amorite.[2] The word is derived from the Proto-Semitic archaic biliteral ʔ‑L, meaning "god".
Specific deities known as El or Il include the supreme god of the Canaanite religion[3] and the supreme god of the Mesopotamian Semites in the pre-Sargonic period.[4]
Contents
[hide]
1 Linguistic forms and meanings
2 Proto-Sinaitic, Phoenician, Aramaic, and Hittite texts
3 Amorites
4 Ugarit and the Levant
5 Hebrew Bible
6 Sanchuniathon
7 Poseidon
8 See also
9 Footnotes
10 References
11 Further reading
12 External links
Linguistic forms and meanings[edit]
Cognate forms are found throughout the Semitic languages. They include Ugaritic ʾil, pl. ʾlm; Phoenician ʾl pl. ʾlm; Hebrew ʾēl, pl. ʾēlîm; Aramaic ʾl; Akkadian ilu, pl. ilānu.
In northwest Semitic use, El was both a generic word for any god and the special name or title of a particular god who was distinguished from other gods as being "the god".[5] El is listed at the head of many pantheons. In some Canaanite and Ugaritic sources, El played a role as father of the gods or of creation.[6]
However, because the word sometimes refers to a god other than the great god Ēl, it is frequently ambiguous as to whether Ēl followed by another name means the great god Ēl with a particular epithet applied or refers to another god entirely. For example, in the Ugaritic texts, ʾil mlk is understood[7] to mean "Ēl the King" but ʾil hd as "the god Hadad".[citation needed]
The Semitic root ʾlh (Arabic ʾilāh, Aramaic ʾAlāh, ʾElāh, Hebrew ʾelōah) may be ʾl with a parasitic h, and ʾl may be an abbreviated form of ʾlh. In Ugaritic the plural form meaning "gods" is ʾilhm, equivalent to Hebrew ʾelōhîm "powers". In the Hebrew texts this word is interpreted as being semantically singular for "god" by religious readers.[8] However the documentary hypothesis developed originally in the 1870s,[9] identifies these that different authors - Jahwist, Elohist, Deuteronomist, and the Priestly source - were responsible for editing stories from a polytheistic religion into those of a monotheistic religion. Inconsistencies that arise between monotheism and polytheism in the texts are reflective of this hypothesis.
The stem ʾl is found prominently in the earliest strata of east Semitic, northwest Semitic, and south Semitic groups. Personal names including the stem ʾl are found with similar patterns in both Amorite and Sabaic[10]—which indicates that probably already in Proto-Semitic ʾl was both a generic term for "god" and the common name or title of a single particular god.[citation needed]
Proto-Sinaitic, Phoenician, Aramaic, and Hittite texts[edit]
The Egyptian god Ptah is given the title ḏū gitti 'Lord of Gath' in a prism from Lachish which has on its opposite face the name of Amenhotep II (c. 1435–1420 BCE). The title ḏū gitti is also found in Serābitṭ text 353. Cross (1973, p. 19) points out that Ptah is often called the Lord (or one) of eternity and thinks it may be this identification of ʼĒl with Ptah that lead to the epithet ’olam 'eternal' being applied to ʼĒl so early and so consistently.[11] (However in the Ugaritic texts, Ptah is seemingly identified rather with the craftsman god Kothar-wa-Khasis.)[12]
A Phoenician inscribed amulet of the seventh century BCE from Arslan Tash may refer to ʼĒl. The text was translated by Rosenthal (1969, p. 658) as follows:
An eternal bond has been established for us.
Ashshur has established (it) for us,
and all the divine beings
and the majority of the group of all the holy ones,
through the bond of heaven and earth for ever, ...[13]
However, Cross (1973, p. 17) translated the text as follows:
The Eternal One (‘Olam) has made a covenant oath with us,
Asherah has made (a pact) with us.
And all the sons of El,
And the great council of all the Holy Ones.
With oaths of Heaven and Ancient Earth.[14]
In some inscriptions, the name ’Ēl qōne ’arṣ meaning "ʼĒl creator of Earth" appears, even including a late inscription at Leptis Magna in Tripolitania dating to the second century.[15] In Hittite texts, the expression becomes the single name Ilkunirsa, this Ilkunirsa appearing as the husband of Asherdu (Asherah) and father of 77 or 88 sons.[16]
In a Hurrian hymn to ʼĒl (published in Ugaritica V, text RS 24.278), he is called ’il brt and ’il dn which Cross (p. 39) takes as 'ʼĒl of the covenant' and 'ʼĒl the judge' respectively.[17]
Amorites[edit]
Amorite inscriptions from Zincirli refer to numerous gods, sometimes by name, sometimes by title, especially by such titles as Ilabrat 'God of the people'(?), Il abīka 'God of your father', Il abīni 'God of our father' and so forth. Various family gods are recorded, divine names listed as belonging to a particular family or clan, sometimes by title and sometimes by name, including the name Il 'God'. In Amorite personal names, the most common divine elements are Il ('God'), Hadad/Adad, and Dagan. It is likely that Il is also very often the god called in Akkadian texts Amurru or Il Amurru.[citation needed]
Ugarit and the Levant[edit]
For the Canaanites and the ancient Levantine region as a whole, Ēl or Il was the supreme god, the father of mankind and all creatures.[18] He also fathered many gods, most importantly Hadad, Yam, and Mot, each sharing similar attributes to the Greco-Roman gods: Zeus, Poseidon, and Hades respectively.
As recorded on the clay tablets of Ugarit, El is the husband of the goddess Asherah.
Three pantheon lists found at Ugarit (modern Ras Shamrā—Arabic: رأس شمرا, Syria) begin with the four gods ’il-’ib (which according to Cross (1973; p. 14) is the name of a generic kind of deity, perhaps the divine ancestor of the people), Ēl, Dagnu (that is Dagon), and Ba’l Ṣapān (that is the god Haddu or Hadad).[19] Though Ugarit had a large temple dedicated to Dagon and another to Hadad, there was no temple dedicated to Ēl.
Ēl is called again and again Tôru ‘Ēl ("Bull Ēl" or "the bull god"). He is bātnyu binwāti ("Creator of creatures"), ’abū banī ’ili ("father of the gods"), and ‘abū ‘adami ("father of man"). He is qāniyunu ‘ôlam ("creator eternal"), the epithet ‘ôlam appearing in Hebrew form in the Hebrew name of God ’ēl ‘ôlam "God Eternal" in Genesis 21.33. He is ḥātikuka ("your patriarch"). Ēl is the grey-bearded ancient one, full of wisdom, malku ("King"), ’abū šamīma ("Father of years"), ’El gibbōr ("Ēl the warrior"). He is also named lṭpn of unknown meaning, variously rendered as Latpan, Latipan, or Lutpani ("shroud-face" by Strong's Hebrew Concordance).
"El" (Father of Heaven / Saturn) and his major son: "Hadad" (Father of Earth / Jupiter), are symbolized both by the bull, and both wear bull horns on their headdresses.[20][21][22][23]
In Canaanite mythology, El builds a desert sanctuary with his children and his two wives, leading to speculation[by whom?] that at one point El was a desert god.
The mysterious Ugaritic text Shachar and Shalim tells how (perhaps near the beginning of all things) Ēl came to shores of the sea and saw two women who bobbed up and down. Ēl was sexually aroused and took the two with him, killed a bird by throwing a staff at it, and roasted it over a fire. He asked the women to tell him when the bird was fully cooked, and to then address him either as husband or as father, for he would thenceforward behave to them as they called him. They saluted him as husband. He then lay with them, and they gave birth to Shachar ("Dawn") and Shalim ("Dusk"). Again Ēl lay with his wives and the wives gave birth to "the gracious gods", "cleavers of the sea", "children of the sea". The names of these wives are not explicitly provided, but some confusing rubrics at the beginning of the account mention the goddess Athirat, who is otherwise Ēl's chief wife, and the goddess Raḥmayyu ("the one of the womb"), otherwise unknown.
In the Ugaritic Ba‘al cycle, Ēl is introduced dwelling on (or in) Mount Lel (Lel possibly meaning "Night") at the fountains of the two rivers at the spring of the two deeps. He dwells in a tent according to some interpretations of the text which may explain why he had no temple in Ugarit. As to the rivers and the spring of the two deeps, these might refer to real streams, or to the mythological sources of the salt water ocean and the fresh water sources under the earth, or to the waters above the heavens and the waters beneath the earth.
In the episode of the "Palace of Ba‘al", the god Ba‘al Hadad invites the "seventy sons of Athirat" to a feast in his new palace. Presumably these sons have been fathered on Athirat by Ēl; in following passages they seem be the gods (’ilm) in general or at least a large portion of them. The only sons of Ēl named individually in the Ugaritic texts are Yamm ("Sea"), Mot ("Death"), and Ashtar, who may be the chief and leader of most of the sons of Ēl. Ba‘al Hadad is a few times called Ēl's son rather than the son of Dagan as he is normally called, possibly because Ēl is in the position of a clan-father to all the gods.
The fragmentary text R.S. 24.258 describes a banquet to which Ēl invites the other gods and then disgraces himself by becoming outrageously drunk and passing out after confronting an otherwise unknown Hubbay, "he with the horns and tail". The text ends with an incantation for the cure of some disease, possibly hang-over.[24][25]
Hebrew Bible[edit]
The Hebrew form (אל) appears in Latin letters in Standard Hebrew transcription as El and in Tiberian Hebrew transcription as ʾĒl. El is a generic word for god that could be used for any god, including Hadad, Moloch,[26] or Yahweh.
In the Tanakh, ’elōhîm is the normal word for a god or the great god (or gods, given that the 'im' suffix makes a word plural in Hebrew). But the form ’El also appears, mostly in poetic passages and in the patriarchal narratives attributed to the Priestly source of the documentary hypothesis. It occurs 217 times in the Masoretic Text: seventy-three times in the Psalms and fifty-five times in the Book of Job, and otherwise mostly in poetic passages or passages written in elevated prose. It occasionally appears with the definite article as hā’Ēl 'the god' (for example in 2 Samuel 22:31,33–48).
The theological position of the Tanakh is that the names Ēl and ’Ĕlōhîm, when used in the singular to mean the supreme god, refer to Yahweh, beside whom other gods are supposed to be either nonexistent or insignificant. Whether this was a long-standing belief or a relatively new one has long been the subject of inconclusive scholarly debate about the prehistory of the sources of the Tanakh and about the prehistory of Israelite religion. In the P strand, YHWH says in Exodus 6:2–3:
I revealed myself to Abraham, to Isaac, and to Jacob as Ēl Shaddāi, but was not known to them by my name, YHVH.
Before El's revelation with the name of Yahweh, it is said in Genesis 14:18–20 that Abraham accepted the blessing of El, when Melchizedek, the king of Salem and high priest of its deity El Elyon blessed him.[27] One scholarly position is that the identification of Yahweh with Ēl is late, that Yahweh was earlier thought of as only one of many gods, and not normally identified with Ēl. Another is that in much of the Hebrew Bible the name El is an alternate name for Yahweh, but in the Elohist and Priestly traditions it is conceived as an earlier name than Yahweh.[28] Mark Smith has argued that Yahweh and El were originally separate, but were considered synonymous from very early on.[29] The name Yahweh is used in the Bible Tanakh in the first book of Genesis 2:4; and Genesis 4:26 says that at that time, people began to "call upon the name of the LORD".[30][31]
The Destruction of Leviathan by Gustave Doré (1865)
In some places, especially in Psalm 29, Yahweh is clearly envisioned as a storm god, something not true of Ēl so far as we know (although true of his son, Ba'al Hadad). It is Yahweh who is prophesied to one day battle Leviathan the serpent, and slay the dragon in the sea in Isaiah 27:1. The slaying of the serpent in myth is a deed attributed to both Ba’al Hadad and ‘Anat in the Ugaritic texts, but not to Ēl.
Such mythological motifs are variously seen as late survivals from a period when Yahweh held a place in theology comparable to that of Hadad at Ugarit; or as late henotheistic/monotheistic applications to Yahweh of deeds more commonly attributed to Hadad; or simply as examples of eclectic application of the same motifs and imagery to various different gods. Similarly, it is argued inconclusively whether Ēl Shaddāi, Ēl ‘Ôlām, Ēl ‘Elyôn, and so forth, were originally understood as separate divinities. Albrecht Alt presented his theories on the original differences of such gods in Der Gott der Väter in 1929.[32] But others have argued that from patriarchal times, these different names were in fact generally understood to refer to the same single great god, Ēl. This is the position of Frank Moore Cross (1973).[33] What is certain is that the form ’El does appear in Israelite names from every period including the name Yiśrā’ēl ("Israel"), meaning "El strives" or "struggled with El".
According to The Oxford Companion to World Mythology,
It seems almost certain that the God of the Jews evolved gradually from the Canaanite El, who was in all likelihood the "God of Abraham"... If El was the high God of Abraham—Elohim, the prototype of Yahveh—Asherah was his wife, and there are archaeological indications that she was perceived as such before she was in effect "divorced" in the context of emerging Judaism of the 7th century BCE. (See 2 Kings 23:15.)[34]
The apparent plural form ’Ēlîm or ’Ēlim "gods" occurs only four times in the Tanakh. Psalm 29, understood as an enthronement psalm, begins:
A Psalm of David.
Ascribe to Yahweh, sons of Gods (bênê ’Ēlîm),
Ascribe to Yahweh, glory and strength
Psalm 89:6 (verse 7 in Hebrew) has:
For who in the skies compares to Yahweh,
who can be likened to Yahweh among the sons of Gods (bênê ’Ēlîm).
Traditionally bênê ’ēlîm has been interpreted as 'sons of the mighty', 'mighty ones', for ’El can mean 'mighty', though such use may be metaphorical (compare the English expression [by] God awful). It is possible also that the expression ’ēlîm in both places descends from an archaic stock phrase in which ’lm was a singular form with the m-enclitic and therefore to be translated as 'sons of Ēl'. The m-enclitic appears elsewhere in the Tanakh and in other Semitic languages. Its meaning is unknown, possibly simply emphasis. It appears in similar contexts in Ugaritic texts where the expression bn ’il alternates with bn ’ilm, but both must mean 'sons of Ēl'. That phrase with m-enclitic also appears in Phoenician inscriptions as late as the fifth century BCE.
One of the other two occurrences in the Tanakh is in the "Song of Moses", Exodus 15:11a:
Who is like you among the Gods (’ēlim), Yahweh?
The final occurrence is in Daniel 11:36:
And the king will do according to his pleasure; and he will exalt himself and magnify himself over every god (’ēl), and against the God of Gods (’El ’Elîm) he will speak outrageous things, and will prosper until the indignation is accomplished: for that which is decided will be done.
There are a few cases in the Tanakh where some think ’El referring to the great god Ēl is not equated with Yahweh. One is in Ezekiel 28:2, in the taunt against a man who claims to be divine, in this instance, the leader of Tyre:
Son of man, say to the prince of Tyre: "Thus says the Lord Yahweh: 'Because your heart is proud and you have said: "I am ’ēl (god), in the seat of ’elōhîm (gods), I am enthroned in the middle of the seas." Yet you are man and not ’El even though you have made your heart like the heart of ’elōhîm ('gods').'"
Here ’ēl might refer to a generic god, or to a highest god, Ēl. When viewed as applying to the King of Tyre specifically, the king was probably not thinking of Yahweh. When viewed as a general taunt against anyone making divine claims, it may or may not refer to Yahweh depending on the context.
In Judges 9:46 we find ’Ēl Bêrît 'God of the Covenant', seemingly the same as the Ba‘al Bêrît 'Lord of the Covenant' whose worship has been condemned a few verses earlier. See Baal for a discussion of this passage.
Psalm 82:1 says:
’elōhîm ("god") stands in the council of ’ēl
he judges among the gods (Elohim).
This could mean that Yahweh judges along with many other gods as one of the council of the high god Ēl. However it can also mean that Yahweh stands in the Divine Council (generally known as the Council of Ēl), as Ēl judging among the other members of the Council. The following verses in which the god condemns those whom he says were previously named gods (Elohim) and sons of the Most High suggest the god here is in fact Ēl judging the lesser gods.
An archaic phrase appears in Isaiah 14:13, kôkkêbê ’ēl 'stars of God', referring to the circumpolar stars that never set, possibly especially to the seven stars of Ursa Major. The phrase also occurs in the Pyrgi Inscription as hkkbm ’l (preceded by the definite article h and followed by the m-enclitic). Two other apparent fossilized expressions are arzê-’ēl 'cedars of God' (generally translated something like 'mighty cedars', 'goodly cedars') in Psalm 80:10 (in Hebrew verse 11) and kêharrê-’ēl 'mountains of God' (generally translated something like 'great mountains', 'mighty mountains') in Psalm 36:7 (in Hebrew verse 6).
For the reference in some texts of Deuteronomy 32:8 to seventy sons of God corresponding to the seventy sons of Ēl in the Ugaritic texts, see ’Elyôn.
Sanchuniathon[edit]
Philo of Byblos (c. 64–141 AD) was a Greek writer whose account Sanchuniathon survives in quotation by Eusebius and may contain the major surviving traces of Phoenician mythology. Ēl (rendered Elus or called by his standard Greek counterpart Cronus) is not the creator God or first God. Ēl is rather the son of Sky and Earth. Sky and Earth are themselves children of ‘Elyôn 'Most High'.[citation needed] Ēl is brother to the God Bethel, to Dagon and to an unknown god, equated with the Greek Atlas and to the goddesses Aphrodite/’Ashtart, Rhea (presumably Asherah), and Dione (equated with Ba`alat Gebal). Ēl is the father of Persephone and of Athena (presumably the goddess ‘Anat).
Sky and Earth have separated from one another in hostility, but Sky insists on continuing to force himself on Earth and attempts to destroy the children born of such unions. At last, Ēl, son of Sky and Earth, with the advice of the god Thoth and Ēl's daughter Athena successfully attacks his father Sky with a sickle and spear of iron. He and his allies the Eloim gain Sky's kingdom. In a later passage it is explained that Ēl castrated Sky. One of Sky's concubines (who was given to Ēl's brother Dagon) was already pregnant by Sky. The son who is born of the union, called Demarûs or Zeus, but once called Adodus, is obviously Hadad, the Ba‘al of the Ugaritic texts who now becomes an ally of his grandfather Sky and begins to make war on Ēl.
Ēl has three wives, his sisters or half-sisters Aphrodite/Astarte (‘Ashtart), Rhea (presumably Asherah), and Dione (identified by Sanchuniathon with Ba‘alat Gebal the tutelary goddess of Byblos, a city which Sanchuniathon says that Ēl founded).
Eusebius of Caesarea, through whom Sanchuniathon is preserved, is not interested in setting the work forth completely or in order. But we are told that Ēl slew his own son Sadidus (a name that some commentators think might be a corruption of Shaddai, one of the epithets of the Biblical Ēl) and that Ēl also beheaded one of his daughters. Later, perhaps referring to this same death of Sadidus we are told:
But on the occurrence of a pestilence and mortality Cronus offers his only begotten son as a whole burnt-offering to his father Sky and circumcises himself, compelling his allies also to do the same.
A fuller account of the sacrifice appears later:
It was a custom of the ancients in great crises of danger for the rulers of a city or nation, in order to avert the common ruin, to give up the most beloved of their children for sacrifice as a ransom to the avenging daemons; and those who were thus given up were sacrificed with mystic rites. Cronus then, whom the Phoenicians call Elus, who was king of the country and subsequently, after his decease, was deified as the star Saturn, had by a nymph of the country named Anobret an only begotten son, whom they on this account called Iedud, the only begotten being still so called among the Phoenicians; and when very great dangers from war had beset the country, he arrayed his son in royal apparel, and prepared an altar, and sacrificed him.
The account also relates that Thoth:
... also devised for Cronus as insignia of royalty four eyes in front and behind ... but two of them quietly closed, and upon his shoulders four wings, two as spread for flying, and two as folded. And the symbol meant that Cronus could see when asleep, and sleep while waking: and similarly in the case of the wings, that he flew while at rest, and was at rest when flying. But to each of the other gods he gave two wings upon the shoulders, as meaning that they accompanied Cronus in his flight. And to Cronus himself again he gave two wings upon his head, one representing the all-ruling mind, and one sensation.
This is the form under which Ēl/Cronus appears on coins from Byblos from the reign of Antiochus IV (175–164 BCE) four spread wings and two folded wings, leaning on a staff. Such images continued to appear on coins until after the time of Augustus.
Poseidon[edit]
Main article: Poseidon
A bilingual inscription from Palmyra[35] dated to the 1st century equates Ēl-Creator-of-the-Earth with the Greek god Poseidon. Going back to the 8th century BCE, the bilingual inscription[36] at Karatepe in the Taurus Mountains equates Ēl-Creator-of-the-Earth to Luwian hieroglyphs read as da-a-ś,[37] this being the Luwian form of the name of the Babylonian water god Ea, lord of the abyss of water under the earth. (This inscription lists Ēl in second place in the local pantheon, following Ba‘al Shamîm and preceding the Eternal Sun.)
Poseidon is known to have been worshipped in Beirut, his image appearing on coins from that city. Poseidon of Beirut was also worshipped at Delos where there was an association of merchants, shipmasters, and warehousemen called the Poseidoniastae of Berytus founded in 110 or 109 BCE. Three of the four chapels at its headquarters on the hill northwest of the Sacred Lake were dedicated to Poseidon, the Tyche of the city equated with Astarte (that is ‘Ashtart), and to Eshmun.
Also at Delos, that association of Tyrians, though mostly devoted to Heracles-Melqart, elected a member to bear a crown every year when sacrifices to Poseidon took place. A banker named Philostratus donated two altars, one to Palaistine Aphrodite Urania (‘Ashtart) and one to Poseidon "of Ascalon".
Though Sanchuniathon distinguishes Poseidon from his Elus/Cronus, this might be a splitting off of a particular aspect of Ēl in a euhemeristic account. Identification of an aspect of Ēl with Poseidon rather than with Cronus might have been felt to better fit with Hellenistic religious practice, if indeed this Phoenician Poseidon really is Ēl who dwells at the source of the two deeps in Ugaritic texts. More information is needed to be certain.
See also[edit]
Mythology portal
Ancient Near East portal
Allah
Elohim
Enlil
Ilah
Anu
Theophory in the Bible
The names of God in Judaism
Yahweh
Footnotes[edit]
Jump up ^ Online Phoenician Dictionary[dead link]
Jump up ^ Cross 1997, p. 14.
Jump up ^ Matthews 2004, p. 79.
Jump up ^ Gelb 1961, p. 6.
Jump up ^ Smith 2001, p. 135.
Jump up ^ David Leeming (17 November 2005). The Oxford Companion to World Mythology. Oxford University Press, USA. p. 60. ISBN 978-0-19-515669-0.
Jump up ^ Rahmouni 2007, p. 41.
Jump up ^ For example: Keller, Catherine (2009). "The Pluri-Singularity of Creation". In McFarland, Ian A. Creation and Humanity: The Sources of Christian Theology. Sources of Christian theology. Westminster John Knox Press. p. 74. ISBN 9780664231354. Retrieved 2015-07-08. [...] Elohim—a flux of syllables, labial, multiple. Its ending marks it stubbornly as a plural form of "eloh"; here (but not always) it takes the singular verb form [...]
Jump up ^ Wellhausen, Julius (1885). Prolegomena to the History of Israel. Edinburgh: Adam and Charles Black.
Jump up ^ Beeston, A. F. L. (1982). Sabaic dictionary: English, French, Arabic. Louvain-la-Neuve: Editions Peeters. p. 5. ˀL I n. ˀl, ˀl-m R 3945/1 &c (ḏ—ws²ymm), ˀlh, d. ˀly, p. ˀlˀlt; f. ˀlt Gl 1658/5, YM 386/4, ˀlht YM 386/2, ?p.? ˀlht J2867/8 god/goddess, divinity | dieu/déesse, divinité
Jump up ^ Cross 1973, p. 19.
Jump up ^ Wyatt 2002, p. 43.
Jump up ^ Rosenthal 1969, p. 658.
Jump up ^ Cross 1973, p. 17.
Jump up ^ Donner & Röllig 1962–1964, No. 129.
Jump up ^ Binger 1997, p. 92.
Jump up ^ Cross 1973, p. 39.
Jump up ^ Kugel 2007, p. 423.
Jump up ^ Cross 1973, p. 14.
Jump up ^ Caquot, André; Sznycer, Maurice (1980). Ugaritic religion. Iconography of religions. 15: Mesopotamia and the Near East. Leiden, Netherlands: Brill. p. 12. ISBN 978-90-04-06224-5. LCCN 81117573. OCLC 185416183.
Jump up ^ van der Toorn 1999, p. 181.
Jump up ^ Schwabe, Calvin W. (1978). Cattle, priests, and progress in medicine. Minneapolis, MN: University of Minnesota Press. p. 19. ISBN 978-0-8166-0825-6. LCCN 77084547. OCLC 3835386.
Jump up ^ Falk, Avner (1996). A psychoanalytic history of the Jews. Cranbury, NJ: Associated University Presses. p. 49. ISBN 978-0-8386-3660-2. LCCN 95002895. OCLC 32346244.
Jump up ^ Palmer, Sean B. "El's Divine Feast". inamidst.com. Sean B. Palmer. Retrieved 2012-02-05. External link in |work= (help)
Jump up ^ McLaughlin, John L. (June 2001). The Marzeah in the Prophetic Literature. Leiden, Netherlands: Brill. pp. 24–26. ISBN 978-90-04-12006-8. LCCN 2001025261. OCLC 497549822.
Jump up ^ Barrs, Jerram (Spring 2006). "Audio Transcription for Lesson 21: Apologetics & Communication". Apologetics & Outreach. Covenant Theological Seminary. Archived from the original (PDF, 0.1 MB) on 2007-10-14. Retrieved 2012-02-04.
Jump up ^ Coogan, Michael David (2009). A Brief Introduction to the Old Testament. New York, NY: Oxford University Press. p. 74. ISBN 978-0-19-533272-8. LCCN 2008034190. OCLC 243545942.
Jump up ^ Hendel, R. S. (1992). Genesis, Book of. In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 2, p. 938). New York: Doubleday
Jump up ^ Smith, Mark S. (2002). The Early History of God: Yahweh and the Other Deities in Ancient Israel. Eerdmans. pp. 32–34. ISBN 9780802839725.
Jump up ^ "Genesis 3 (Blue Letter Bible/ KJV - King James Version)". Retrieved 8 May 2013.
Jump up ^ "Genesis 4 (Blue Letter Bible/ KJV - King James Version)".
Jump up ^ Alt, Albrecht (1929). Der Gott der Väter; ein Beitrag zur Vorgeschichte der israelitischen Religion [The God of the patriarchs; a contribution to (the study of) the (pre)history of Israelite religion] (in German). Stuttgart, Germany: Kohlhammer Verlag. LCCN 49037141. OCLC 45355375.
Jump up ^ Cross 1973.
Jump up ^ Leeming, David (2005). The Oxford Companion to World Mythology. New York: Oxford University Press. p. 118. ISBN 978-0-19-515669-0. LCCN 2005014216. OCLC 60492027.
Jump up ^ Donner & Röllig 1962–1964, No. 11, p. 43. and No. 129.
Jump up ^ Donner & Röllig 1962–1964, No. 26.
Jump up ^ Jones, Scott C. (2009). "Rumors of wisdom: Job 28 as poetry". BZAW. Berlin, Germany: Walter de Gruyter. 398: 84. ISBN 978-3-11-021477-2. ISSN 0934-2575.
References[edit]
Binger, Tilde (July 1997). Asherah: goddesses in Ugarit, Israel and the Old Testament. Sheffield, England: Sheffield Academic Press. ISBN 978-1-85075-637-8. LCCN 97205267. OCLC 37525364.
Cross, Frank Moore (1973). Canaanite Myth and Hebrew Epic. Cambridge, MA: Harvard University Press. ISBN 978-0-674-09176-4. LCCN 72076564. OCLC 185400934.
Cross, Frank Moore (1997), Canaanite Myth and Hebrew Epic (reprint ed.), Cambridge, MA: Harvard University Press, ISBN 0674091760, retrieved 30 April 2015
Donner, Herbert; Röllig, Wolfgang (1962–1964). Kanaanäische und aramäische Inschriften. Wiesbaden: Harrassowitz.
Gelb, I. J. (1961), Old Akkadian Writing and Grammar (PDF) (2nd ed.), University of Chicago, retrieved 30 April 2015 .
Kugel, James L. (September 2007). How to Read the Bible: A Guide to Scripture, Then and Now. New York: Free Press. ISBN 978-0-7432-3586-0. LCCN 2007023466. OCLC 181602277.
Matthews, Victor Harold (August 2004). Judges and Ruth. New Cambridge Bible Commentary. Cambridge University Press. ISBN 978-0-521-00066-6. LCCN 2003053218. OCLC 52380969.
Rosenthal, Franz (1969). "The Amulet from Arslan Tash". In Pritchard, James. Trans. in: Ancient Near Eastern Texts (3rd ed.). Princeton: Princeton University Press. p. 658. ISBN 978-0-691-03503-1. OCLC 5342384.
Smith, Mark S. (January 2001). The origins of biblical monotheism: Israel's polytheistic background and the Ugaritic texts. New York: Oxford University Press. ISBN 978-0-19-513480-3. LCCN 99058180. OCLC 53388532.
van der Toorn, Karel; Becking, Bob; van der Horst, Pieter Willem (1999). Dictionary of Deities and Demons in the Bible (2nd ed.). Leiden, Netherlands: Brill. ISBN 978-90-04-11119-6. LCCN 98042505. OCLC 39765350.
Wyatt, Nicolas (October 2002). Religious Texts from Ugarit. The Biblical Seminar. 53 (2nd ed.). Continuum International Publishing Group. ISBN 978-0-8264-6048-6. LCCN 2002489996. OCLC 48979997.
Further reading[edit]
Bruneau, Philippe (1970). Recherches sur les cultes de Délos à l'époque hellénistique et à l'époque imperiale (in French). Paris: E. de Broccard. LCCN 78851163. OCLC 2349270.
Fontenrose, Joseph Eddy (1959). Python: A Study of Delphic Myth and Its Origins. Berkeley, CA: University of California Press. ISBN 978-0-520-04091-5. LCCN 59005144. OCLC 4089770.
Teixidor, Javier (1977). The Pagan God. Princeton: Princeton University Press. ISBN 978-0-691-07220-3. LCCN 76024300. OCLC 2644903.
External links[edit]
Look up *ʾil- in Wiktionary, the free dictionary.
Bartleby: American Heritage Dictionary: Semitic Roots: ʾl
Pronunciation (Audio) of El
Authority control
WorldCat Identities
VIAF: 4511367
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text:
Cerebrum
From Wikipedia, the free encyclopedia
Jump to: navigation, search
This article is about the larger superior region of the brain. For the smaller inferior region of the brain, see Cerebellum.
Cerebrum
Frontal lobe
Temporal lobe
Parietal lobe
Occipital
lobe
The lobes of the cerebral cortex include the frontal (blue), temporal (green), occipital (red), and parietal (yellow) lobes . The cerebellum (unlabeled) is not part of the telencephalon.
Diagram depicting the main subdivisions of the embryonic vertebrate brain.
Details
Artery
anterior cerebral, middle cerebral, posterior cerebral
Vein
cerebral veins
Identifiers
Latin
Cerebrum
MeSH
A08.186.21.730.885
NeuroLex ID
Cerebrum
TA
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H3.11.03.6.00001
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E5.14.1.0.2.0.12
FMA
62000
Anatomical terms of neuroanatomy
[edit on Wikidata]
The cerebrum[help 1] is a large part of the brain containing the cerebral cortex (of the two cerebral hemispheres), as well as several subcortical structures, including the hippocampus, basal ganglia, and olfactory bulb. In the human brain, the cerebrum is the uppermost region of the central nervous system. The prosencephalon is the embryonic structure from which the cerebrum develops prenatally. In mammals, the dorsal telencephalon, or pallium, develops into the cerebral cortex, and the ventral telencephalon, or subpallium, becomes the basal ganglia. The cerebrum is also divided into approximately symmetric left and right cerebral hemispheres.
With the assistance of the cerebellum, the cerebrum controls all voluntary actions in the body.
Contents
[hide]
1 Structure
1.1 Cerebral cortex
1.2 Cerebral hemispheres
2 Development
3 Functions
3.1 Movement
3.2 Sensory processing
3.3 Olfaction
3.4 Language and communication
3.5 Learning and memory
4 Other animals
5 Additional images
6 See also
7 Notes
8 References
9 External links
Structure[edit]
Location of the human cerebrum (red).
The cerebrum is the largest part of the brain. Depending upon the position of the animal it lies either in front or on top of the brainstem. In humans, the cerebrum is the largest and best-developed of the five major divisions of the brain.
The cerebrum is made up of the two cerebral hemispheres and their cortices, (the outer layers of grey matter), and the underlying regions of white matter.[1] Its subcortical structures include the hippocampus, basal ganglia and olfactory bulb. The cerebrum consists of two cerebral hemispheres, separated from each other by a deep fissure called the longitudinal fissure.
Cerebral cortex[edit]
Surface of the cerebrum
The cerebral cortex, the outer layer of gray matter of the cerebrum, is found only in mammals. In larger mammals, including humans, the surface of the cerebral cortex folds to create gyri (ridges) and sulci (furrows) which increase the surface area.[2]
The cerebral cortex is generally classified into four lobes: the frontal, parietal, temporal, and occipital lobes. The lobes are classified based on their overlying neurocranial bones.[3]
Cerebral hemispheres[edit]
The cerebrum is divided by the medial longitudinal fissure into two cerebral hemispheres, the right and the left. The cerebrum is contralaterally organized, i.e., right hemisphere controls and processes signals from the left side of the body, while the left hemisphere controls and processes signals from the right side of the body.[3] There is a strong but not complete bilateral symmetry between the hemispheres. The lateralization of brain function looks at the known and possible differences between the two.
Development[edit]
In the developing vertebrate embryo, the neural tube is subdivided into four unseparated sections which then develop further into distinct regions of the central nervous system; these are the prosencephalon (forebrain), the mesencephalon (midbrain) the rhombencephalon (hindbrain) and the spinal cord.[4] The prosencephalon develops further into the telencephalon and the diencephalon. The dorsal telencephalon gives rise to the pallium (cerebral cortex in mammals and reptiles) and the ventral telencephalon generates the basal ganglia. The diencephalon develops into the thalamus and hypothalamus, including the optic vesicles (future retina).[5] The dorsal telencephalon then forms two lateral telencephalic vesicles, separated by the midline, which develop into the left and right cerebral hemispheres. Birds and fish have a dorsal telencephalon, like all vertebrates, but it is generally unlayered and therefore not considered a cerebral cortex. Only a layered cytoarchitecture can be considered a cortex.
Functions[edit]
Note: As the cerebrum is a gross division with many subdivisions and sub-regions, it is important to state that this section lists the functions that the cerebrum as a whole serves. See main articles on cerebral cortex and basal ganglia for more information. The cerebrum is a major part of the brain, controlling emotions, hearing, vision, personality and much more. It controls all voluntary actions.
Movement[edit]
The cerebrum directs the conscious or volitional motor functions of the body. These functions originate within the primary motor cortex and other frontal lobe motor areas where actions are planned. Upper motor neurons in the primary motor cortex send their axons to the brainstem and spinal cord to synapse on the lower motor neurons, which innervate the muscles. Damage to motor areas of cortex can lead to certain types of motor neuron disease. This kind of damage results in loss of muscular power and precision rather than total paralysis.
It functions as the center of sensory perception, memory, thoughts and judgement; the cerebrum also functions as the center of voluntary motor activities
Sensory processing[edit]
The primary sensory areas of the cerebral cortex receive and process visual, auditory, somatosensory, gustatory, and olfactory information. Together with association cortical areas, these brain regions synthesize sensory information into our perceptions of the world.
Olfaction[edit]
Main article: Olfaction
The olfactory bulb, responsible for the sense of smell, takes up a large area of the cerebrum in most vertebrates. However, in humans, this part of the brain is much smaller and lies underneath the frontal lobe. The olfactory sensory system is unique since the neurons in the olfactory bulb send their axons directly to the olfactory cortex, rather than to the thalamus first. Damage to the olfactory bulb results in a loss of olfaction (the sense of smell).
Language and communication[edit]
Main article: Language
Speech and language are mainly attributed to the parts of the cerebral cortex. Motor portions of language are attributed to Broca's area within the frontal lobe. Speech comprehension is attributed to Wernicke's area, at the temporal-parietal lobe junction. These two regions are interconnected by a large white matter tract, the arcuate fasciculus. Damage to the Broca's area results in expressive aphasia (non-fluent aphasia) while damage to Wernicke's area results in receptive aphasia (also called fluent aphasia).
Learning and memory[edit]
Main article: Memory
Explicit or declarative (factual) memory formation is attributed to the hippocampus and associated regions of the medial temporal lobe. This association was originally described after a patient known as HM had both his left and right hippocampus surgically removed to treat chronic temporal lobe epilepsy. After surgery, HM had anterograde amnesia, or the inability to form new memories.
Implicit or procedural memory, such as complex motor behaviors, involves the basal ganglia.
Short-term or working memory involves association areas of the cortex, especially the dorsolateral prefrontal cortex, as well as the hippocampus.
Other animals[edit]
In the most primitive vertebrates, the hagfishes and lampreys, the cerebrum is a relatively simple structure receiving nerve impulses from the olfactory bulb. In cartilaginous and lobe-finned fishes and also in amphibians, a more complex structure is present, with the cerebrum being divided into three distinct regions. The lowermost (or ventral) region forms the basal nuclei, and contains fibres connecting the rest of the cerebrum to the thalamus. Above this, and forming the lateral part of the cerebrum, is the paleopallium, while the uppermost (or dorsal) part is referred to as the archipallium. The cerebrum remains largely devoted to olfactory sensation in these animals, in contrast to its much wider range of functions in amniotes.[6]
In ray-finned fishes the structure is somewhat different. The inner surfaces of the lateral and ventral regions of the cerebrum bulge up into the ventricles; these include both the basal nuclei and the various parts of the pallium and may be complex in structure, especially in teleosts. The dorsal surface of the cerebrum is membranous, and does not contain any nervous tissue.[6]
In the amniotes, the cerebrum becomes increasingly large and complex. In reptiles, the paleopallium is much larger than in amphibians and its growth has pushed the basal nuclei into the central regions of the cerebrum. As in the lower vertebrates, the grey matter is generally located beneath the white matter, but in some reptiles, it spreads out to the surface to form a primitive cortex, especially in the anterior part of the brain.[6]
In mammals, this development proceeds further, so that the cortex covers almost the whole of the cerebral hemispheres, especially in more developed species, such as the primates. The paleopallium is pushed to the ventral surface of the brain, where it becomes the olfactory lobes, while the archipallium becomes rolled over at the medial dorsal edge to form the hippocampus. In placental mammals, a corpus callosum also develops, further connecting the two hemispheres. The complex convolutions of the cerebral surface (see gyrus, gyrification) are also found only in higher mammals.[6] Although some large mammals (such as elephants) have particularly large cerebra, dolphins are the only species (other than humans) to have cerebra accounting for as much as 2 percent of their body weight.[7]
The cerebrum of birds are similarly enlarged to those of mammals, by comparison with reptiles. The increased size of bird brains was classically attributed to enlarged basal ganglia, with the other areas remaining primitive, but this view has been largely abandoned.[8] Birds appear to have undergone an alternate process of encephalization,[9] as they diverged from the other archosaurs, with few clear parallels to that experienced by mammals and their therapsid ancestors.
Additional images[edit]
Cerebrum. Lateral face. Deep dissection.
Cerebrum. Medial face. Deep dissection.
See also[edit]
This article uses anatomical terminology; for an overview, see Anatomical terminology.
List of regions in the human brain
Notes[edit]
Jump up ^ The word cerebrum is pronounced /ˈsɛrɪbrəm/ or /sɪˈriːbrəm/ (both are common). It comes from Latin, where it means "brain". In English it refers to the major part of the brain.
References[edit]
Jump up ^ Arnould-Taylor, William (1998). A Textbook of Anatomy and Physiology. Nelson Thornes. p. 52. Retrieved 27 January 2015.
Jump up ^ Angevine, J.; Cotman, C. (1981). Principles of Neuroanatomy. NY: Oxford University Press. |access-date= requires |url= (help)
^ Jump up to: a b Rosdahl, Caroline; Kowalski, Mary (2008). Textbook of Basic Nursing (9th ed.). Lippincott Williams & Wilkins. p. 189. Retrieved 28 January 2015.
Jump up ^ Gilbert, Scott F. (2014). Developmental biology (10th ed.). Sunderland, Mass.: Sinauer. ISBN 978-0-87893-978-7.
Jump up ^ Kandel, Eric R., ed. (2006). Principles of neural science (5th ed.). Appleton and Lange: McGraw-Hill. ISBN 978-0-07-139011-8.
^ Jump up to: a b c d Romer, Alfred Sherwood; Parsons, Thomas S. (1977). The Vertebrate Body. Philadelphia, PA: Holt-Saunders International. pp. 536–543. ISBN 0-03-910284-X.
Jump up ^ T.L. Brink (2008). "Unit 4: The Nervous System.". Psychology: A Student Friendly Approach (PDF). p. 62.
Jump up ^ Jarvis ED, Güntürkün O, Bruce L, et al. (2005). "Avian brains and a new understanding of vertebrate brain evolution". Nat. Rev. Neurosci. 6 (2): 151–9. doi:10.1038/nrn1606. PMC 2507884  . PMID 15685220.
Jump up ^ Emery NJ (2006-01-29). "Cognitive ornithology: the evolution of avian intelligence". Philos. Trans. R. Soc. Lond. B Biol. Sci. 361 (1465): 23–43. doi:10.1098/rstb.2005.1736. PMC 1626540  . PMID 16553307.
External links[edit]
Wikimedia Commons has media related to Cerebrum.
Cerebrum Medical Notes on rahulgladwin.com
NIF Search - Cerebrum via the Neuroscience Information Framework
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Nervous system
Central nervous system
Meninges
Spinal cord
Brain
Rhombencephalon
Medulla
Pons
Cerebellum
Midbrain
Forebrain
Diencephalon
Retina
Optic nerve
Cerebrum
Limbic system
Peripheral nervous system
Somatic
Sensory nerve
Motor nerve
Cranial nerve
Spinal nerve
Autonomic
Sympathetic
Parasympathetic
Enteric
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v
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Anatomy of the cerebral cortex of the human brain
Frontal lobe
Superolateral
Prefrontal
Superior frontal gyrus
4
6
8
Middle frontal gyrus
9
10
46
Inferior frontal gyrus: 11
47-Pars orbitalis
Broca's area
44-Pars opercularis
45-Pars triangularis
Superior frontal sulcus
Inferior frontal sulcus
Precentral
Precentral gyrus
Precentral sulcus
Medial/inferior
Prefrontal
Superior frontal gyrus
4
6
Medial frontal gyrus
8
9
Paraterminal gyrus/Paraolfactory area
12
Straight gyrus
11
Orbital gyri/Orbitofrontal cortex
10
11
12
Ventromedial prefrontal cortex
10
Subcallosal area
25
Olfactory sulcus
Orbital sulcus
Precentral
Paracentral lobule
4
Paracentral sulcus
Both
Primary motor cortex
4
Premotor cortex
6
Supplementary motor area
6
Supplementary eye field
6
Frontal eye fields
8
Parietal lobe
Superolateral
Superior parietal lobule
5
7
Inferior parietal lobule
40-Supramarginal gyrus
39-Angular gyrus
Parietal operculum
43
Intraparietal sulcus
Medial/inferior
Paracentral lobule
1
2
3
5
Precuneus
7
Marginal sulcus
Both
Postcentral gyrus/Primary somatosensory cortex
1
2
3
Secondary somatosensory cortex
5
Posterior parietal cortex
7
Occipital lobe
Superolateral
Occipital pole of cerebrum
Lateral occipital gyrus
18
19
Lunate sulcus
Transverse occipital sulcus
Medial/inferior
Visual cortex
17
Cuneus
Lingual gyrus
Calcarine sulcus
Temporal lobe
Superolateral
Transverse temporal gyrus/Auditory cortex
41
42
Superior temporal gyrus
38
22/Wernicke's area
Middle temporal gyrus
21
Superior temporal sulcus
Medial/inferior
Fusiform gyrus
37
Medial temporal lobe
27
28
34
35
36
Inferior temporal gyrus
20
Inferior temporal sulcus
Interlobar
sulci/fissures
Superolateral
Central (frontal+parietal)
Lateral (frontal+parietal+temporal)
Parieto-occipital
Preoccipital notch
Medial/inferior
Longitudinal fissure
Cingulate (frontal+cingulate)
Collateral (temporal+occipital)
Callosal sulcus
Limbic lobe
Parahippocampal gyrus
anterior
Entorhinal cortex
Perirhinal cortex
Postrhinal cortex
Posterior parahippocampal gyrus
Prepyriform area
Cingulate cortex/gyrus
Subgenual area
25
Anterior cingulate
24
32
33
Posterior cingulate
23
31
Isthmus of cingulate gyrus: Retrosplenial cortex
26
29
30
Hippocampal formation
Hippocampal sulcus
Fimbria of hippocampus
Dentate gyrus
Rhinal sulcus
Other
Supracallosal gyrus
Uncus
Amygdala
Insular cortex
Insular cortex
General
Operculum
Poles of cerebral hemispheres
Some categorizations are approximations, and some Brodmann areas span gyri.
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Commissural fibers in the human brain
Corpus callosum
Genu
Splenium
Tapetum
Rostrum
Archicortex
Supracallosal gyrus
Lamina terminalis
Vascular organ of lamina terminalis
Anterior commissure
Fornix
Fornix
Septum pellucidum
Septal nuclei
Medial septal nucleus
Subfornical organ
Cave of septum pellucidum
Other
Posterior commissure
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Ventricular system of the human brain
Lateral ventricles
Body
Lamina affixa
Stria terminalis
Collateral eminence
Occipital horn
Calcar avis
Septum pellucidum
Third ventricle
Recesses
Optic recess
Infundibular recess
Suprapineal recess
Pineal recess
Hypothalamic sulcus
Tela choroidea
Subfornical organ
Posterior commissure
Fourth ventricle
Roof
Superior medullary velum
Frenulum
Inferior medullary velum
Taenia
Floor
Upper
Facial colliculus
Locus coeruleus
Lower
Vagal trigone
Hypoglossal trigone
Area postrema
Obex
Medial eminence
Sulcus limitans
Fastigium
Apertures
Median/Magendie
Lateral recess to Lateral/Luschka
Other
Rhomboid fossa
Tela choroidea
Cerebrospinal fluid
Blood–brain barrier
Cerebral aqueduct
Interventricular foramina
Perilymphatic duct
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Rostral basal ganglia of the human brain and associated structures
Basal ganglia
Grey matter
Striatum
Dorsal striatum
Putamen
Caudate nucleus
Ventral striatum
Nucleus accumbens
Olfactory tubercle
Globus pallidus
GPe
GPi
Other
Amygdala
Claustrum
White matter
Centrum semiovale
Internal capsule
Anterior limb
Genu
Posterior limb
Optic radiation
Corona radiata
External capsule
Extreme capsule
Pallidothalamic tracts: Thalamic fasciculus
Ansa lenticularis
Lenticular fasciculus
Subthalamic fasciculus
Rhinencephalon
Grey matter
Anterior olfactory nucleus
Anterior perforated substance
Olfactory bulb
White matter
Olfactory tract
Medial olfactory stria
Lateral olfactory stria
Olfactory trigone
Other basal forebrain
Grey matter
Substantia innominata
Nucleus basalis
Nucleus of diagonal band
White matter
Diagonal band of Broca
Stria terminalis
Archicortex:
Hippocampal formation/
Hippocampus anatomy
Grey matter
Hippocampus proper
CA1
CA2
CA3
CA4
Dentate gyrus
Fascia dentata
Subiculum
White matter
Alveus
Fimbria
Perforant path
Schaffer collateral
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Association fibers in the human brain
Association fibers
Uncinate fasciculus
Cingulum
Superior longitudinal fasciculus/Arcuate fasciculus
Inferior longitudinal fasciculus
Inferior occipitofrontal fasciculus
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v
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Types of cerebral cortex
Structure types
Isocortex
True isocortex or Neocortex
Proisocortex
Allocortex
Paleocortex
Archicortex
Line of Gennari
Layers
Internal granular layer
External granular layer
Cells
Betz cell
Pyramidal cell
Stellate cell
Authority control
GND: 4121188-1
NDL: 01087188
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value: About the project, what you can do, where to find things

value: A list of recent changes in the wiki [ctrl-alt-r]

value: portal navigation p-interaction p-interaction-label

value: List of all English Wikipedia pages containing links to this page [ctrl-alt-j]

value: Recent changes in pages linked from this page [ctrl-alt-k]

value:
/wiki/Wikipedia:File_Upload_Wizard
Upload files [ctrl-alt-u]
u

value: A list of all special pages [ctrl-alt-q]

value: Permanent link to this revision of the page

value: Link to connected data repository item [ctrl-alt-g]

value: Printable version of this page [ctrl-alt-p]

value: portal navigation p-wikibase-otherprojects p-wikibase-otherprojects-label

value:
uls-settings-trigger
Language settings
0
button
true

value:
https://az.wikipedia.org/wiki/Uc_beyin
Uc beyin – Azerbaijani
az
az
interlanguage-link-target

value: গুরুমস্তিষ্ক – Bangla

value: Канцавы мозг – Belarusian

value:
https://et.wikipedia.org/wiki/Suuraju
Suuraju – Estonian
et
et
interlanguage-link-target

value:
https://ga.wikipedia.org/wiki/Ceirbream
Ceirbream – Irish
ga
ga
interlanguage-link-target

value: अंत्यमस्तिष्क – Goan Konkani

value: Մեծ կիսագնդեր – Armenian

value: המוח הגדול – Hebrew

value: Соңғы ми – Kazakh

value:
https://hu.wikipedia.org/wiki/Nagyagy
Nagyagy – Hungarian
hu
hu
interlanguage-link-target

value:
https://ms.wikipedia.org/wiki/Serebrum
Serebrum – Malay
ms
ms
interlanguage-link-target

value: Конечный мозг – Russian

value:
https://sco.wikipedia.org/wiki/Cerebrum
Cerebrum – Scots
sco
sco
interlanguage-link-target

value:
https://fi.wikipedia.org/wiki/Isoaivot
Isoaivot – Finnish
fi
fi
interlanguage-link-target

value: สมองใหญ่ – Thai

value:
https://tr.wikipedia.org/wiki/Serebrum
Serebrum – Turkish
tr
tr
interlanguage-link-target

value: Кінцевий мозок – Ukrainian

value: مقدم دماغ – Urdu

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