The Religion of Babylonia and Assyria. Morris Jastrow

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СКАЧАТЬ long list of deities that has been several times referred to. The ideographs with which his name is written designate him as a chief of some kind, and in accord with this, Gudea calls him 'the leader of the land.' Pa-sag is mentioned immediately after the sun-god Utu, and in view of the fact that another solar deity, I-shum, whom we shall come across in a future chapter, is designated by the same title[99] as Pa-sag, it seems safe to conclude that the latter is likewise a solar deity, and in all probability, the prototype of I-shum, if not indeed identical with him.

Nisaba (or Nidaba).

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In a dream which the gods send to Gudea, he sees among other things, a goddess, whose name may be read Nisaba or Nidaba.[100] Ninâ, who interprets the dream to the ruler of Shirpurla, declares that Nisaba is her sister. In a text belonging to a still earlier age, the deity is mentioned as the begetter of a king whose name is read Lugal-zaggisi.[101] From the manner in which the name of the goddess is written, as well as from other sources, we know that Nisaba is an agricultural deity. In historical texts she plays scarcely any rôle at all, but in incantations she is often referred to; and from the fact that Nisaba is appealed to, to break the power of the demons in conjunction with Ea, it would appear that the position once occupied by her was no insignificant one. Nin-girsu, it will be recalled, has also traits which connect him with agricultural life, and Ninâ being the daughter of Nin-si-a, one of the forms under which Ningirsu-Ninib appears, we may connect Nisaba directly with the cults of which Lagash formed the center. Nisaba must have been the consort of one of the agricultural gods, whose jurisdiction falls within Gudea's empire. Lugal-zaggisi, as the king of Uruk, assigns to the goddess a first place. Her origin must, therefore, be sought in this region. In later days the name of the goddess is used to describe the fertility of the soil in general. So Ashurbanabal, describing the prosperity existing in his days, says that grain was abundant through the 'increase of Nisaba.'[102]

KU(?)-Anna.

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      A goddess of this name—reading of the first sign doubtful—is mentioned by Ur-Bau, who builds a temple to her in Girsu. If Amiaud is correct in his reading of the first sign, the goddess was identified at one time by the Babylonians with the consort of Ramman—the storm-god. This would accord with the description that Ur-Bau gives of the goddess. She is the one who deluges the land with water—belonging therefore to the same order as Bau.

In a list of deities enumerated by a ruler of Erech, Lugal-zaggisi,[103] are found (1) a local goddess,

Umu,

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      designated as the 'priestess of Uruk,'[104] and occupying an inferior rank to (2) a goddess,

Nin-akha-kuddu,[105]

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who is called 'the mistress of Uruk.' The importance of Erech in the early history of Babylonia is emphasized by the inscriptions from Nippur, recently published by Dr. Hilprecht. It is natural, therefore, to find several deities of a purely local type commemorated by kings who belong to this region. The goddess Umu is not heard of again. The great goddess of Uruk, Nanâ, absorbs the smaller ones, and hence Nin-akha-kuddu survives chiefly in incantation texts as 'the lady of shining waters,' of 'purification,' and of 'incantations.'[106]

      Lastly, a passing reference may be made to several deities to whom sanctuaries are erected by Uru-Kagina in the great temple of Bau at Uru-azaga, and whom Amiaud regards as sons of Bau.

Uru-Kagina enumerates three, Za-za-uru, Im-pa-ud-du, and Gim-nun-ta-ud-du-a.[107] The element ud-du in the last two names signifies 'radiant' or 'rising up'; while pa-ud-du (like in Shul-pa-ud-du, p. 99) means 'radiant sceptre.' If to this, we add that Im is 'storm,' it will appear plausible to see in the second name a form of a raging solar deity and perhaps also in the third; gim nun in the latter name may mean 'creating lord.' To these Amiaud[108] adds from other sources, Khi-gir-nunna, Khi-shaga, Gurmu, and Zarmu. He takes these seven deities as sons of Bau, but he offers no conclusive evidence for his theory. Some of these deities may turn out to be synonymous with such as have already been met with.

      FOOTNOTES:

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      [24] Indicated by separating the syllables composing the name.

      [25] At the period when the kings of Ur extend their rule over Nippur, they, too, do not omit to refer to the distinction of having been called to the service of the great god at his temple.

[26] The name signifies, 'He has founded the city,' the subject of the verb being some deity whose name is omitted.

[27] Jensen, Keils Bibl. 3, 1, p. 23, proposes to read Nin-Ur-sag, but without sufficient reason, it seems to me. The writing being a purely ideographic form, an epitheton ornans, the question of how the ideographs are to be read is not of great moment.

[28] We may compare the poetic application 'rock' to Yahweh in the Old Testament, e.g., Job 1. 12, and frequently in Psalms—lxii. 3, 7; xcii. 16, 18, etc.

[29] Reading doubtful. Jensen suggests Erim. Hommel (Proc. Soc. Bibl. Arch. xv. 37 seq.) endeavored to identify the place with Babylon, but his views are untenable. If Gish-galla was not a part of Lagash, it could not have been far removed from it. It was Amiaud who first suggested that Shir-pur-la (or Lagash) was the general name for a city that arose from an amalgamation of four originally distinct quarters. ("Sirpurla" in Revue Archéologique, 1888.) The suggestion has been generally, though not universally accepted.

[30] That Ninib is only an ideographic form is sufficiently clear from the element СКАЧАТЬ