Babylonian Cult Symbols. 6060 (No. 12)Ni. 6060, a Cassite tablet in four columns, yields a notable addition to the scant literature we now possess concerning Babylonian mystic symbols. A fragmentary Assyrian copy from the library of Ašurbanipal was published byZimmernas No. 27 of hisRitual Tafeln. The Assyrian copy contains only fifteen symbols with their mystic identifications, in Col. II of the obverse. The ends of the lines of the right half of Col. I are preserved onZimmern27, and these are all restored by the Cassite original. The obverse of these two restored tablets contained about sixty symbols with their divine implications. Most of them are the names of plants, metals, cult utensils and sacrificial animals, each being identified with a deity. A tablet in the British Museum, dated in the 174th year of the Seleucid era or 138 B. C., Spartola Collection I 131, published byStrassmaier, ZA. VI 241-4, begins with an astronomical myth concerning the summer and winter solstices503and then inserts a passage on the mystic meanings of ten symbols. The myth of the solstices runs as follows:“In the month Tammuz, 11th day, when the deities Miniṭṭi and Kaṭuna, daughters of Esagila,504go unto Ezida505and in the month Kislev, 3d day, when the deities Gazbaba and Kazalsurra, daughters of Ezida, go unto Esagila—Why do they go? In the month Tammuz the nights are short. To lengthen the nights the daughters of Esagila go unto Ezida. Ezida is the house of[pg 331]night. In the month Kislev, when the days are short, the daughters of Ezida to lengthen the days go unto Esagila. Esagila is the house of day.”The tablet then explains the Sumerian ideogramgubarra=Ašrat, the western mother goddess Ashtarte, and says that Ašrat of Ezida is poverty stricken.506But Ašrat of Esagila is full of light and mighty.507Some mystic connection between Ašrat or Geštinanna, mistress of letters and astrology,508scribe of the lower world, and the daughters of night and day existed. This cabalistic tablet here refers to a mirror which she holds in her hand and says she appeared on the 15th day to order the decisions. The 15th of the month Tammuz is probably referred to or the beginning of the so-called dark period when the days begin to shorten and Nergal the blazing sun descends to the lower world to remain 160 days.509For some reason Ašrat, here called the queen,510appears to order the decisions, probably the fates of those that die. The phrase“The divine queen appeared”is usually said of the rising of stars or astral bodies, but the reference here is wholly obscure. As a star she was probably Virgo. At any rate some mystic pantomime must have been enacted in the month of Tammuz in which the daughters of Esagila and Ezida and the queen recorder of Sheol were the principal figures. The pantomime represented the passing of light, the reign of night and the judgment of the dead. Clearly an elaborate ritual attended by magic ceremonies characterized the ceremony. At this point the tablet gives a commentary on[pg 332]the mystic meaning of cult objects used for the healing of the sick or the atonement of a sinner. Obviously some connection exists between this mystagogy and the myth described. The commentary is probably intended to explain the hidden powers of the objects employed in the weird ritual, at any rate the mystery is thus explained.511(1) Gypsum is the god Ninurta.512(2) Pitch isthe asakku-demon.513(3) Meal water (which encloses the bed of the sick man) is Lugalgirra and Meslamtaea.514[A string of wet meal was laid about the bed of a sick man or about any object to guard them against demons. Hence meal water symbolizes the two gods who guard against demons. See especiallyEbeling, KTA. No. 60 Obv. 8zisurrá talamme-šu,“Thou shalt enclose him with meal water.”](4) Three meal cakes are Anu, Enlil and Ea.515(5) The design which is drawn before the bed is the net which overwhelms all evil. (6) The hide of a great bull is Anu. [Here the hide of the bull is the symbol of the heaven god as of Zeus Dolichaîos in Asia Minor.](7) The copper gong516is Enlil. But in our tablet II 13 symbol of Nergal and in CT. 16, 24, 25 apparently of Anu. The term of comparison in any case is noise, bellowing.(8) The great reed spears which are set up at the head of the[pg 333]sick man are the seven great gods sons of Išhara. The seven sons of Išhara are unknown, but this goddess was a water and vegetation deity closely connected with Nidaba goddess of the reed.517The reed, therefore, symbolizes her sons.(9) The scapegoat is Ninamašazagga. Here the scapegoat typifies the genius of the flocks who supplies the goat. See, however, another explanation below Obv. II 17.(10) The censer is Azagsud. The deity Azagsud in both theological and cult texts is now male and now female. As a male deity he is the great priest of Enlil, CT. 24, 10, 12, and always a god of lustration closely connected with the fire god Gibil,Meek, BA. X pt. 1 No. 24,4.518But ordinarily Azagsud is a form of the grain goddess who was also associated with fire in the rites of purification. As a title of the grain goddess, see CT. 24, 9, 35 = 23, 17; SBP. 158, 64A-sugwhereZimmern, KL. 11 Rev. III 11 hasAzag-sug. She is frequently associated with Ninḫabursildu and Nidaba (the grain goddess) in rituals,Zimmern, Rt. 126, 27 and 29; 138, 14, etc. The censer probably symbolizes both male and female aspects, the fire that burns and the grain that is burned. See below II 9, where the censer is symbol of Urashâ a god of light.(11) The torch is Nusku the fire god in the Nippur pantheon. Below (II 10) the torch is Gibil, fire god in the Eridu pantheon.The mystic identifications do not always agree, but the term of comparison can generally be found if the origin and character of the deities are known and the nature of the symbol determined. Each god was associated with an animal and a plant and with other forms of nature over which they presided. When the cult utensils are symbols the term of comparison is generally clear.[pg 334]Below will be found such interpretations of these mysteries as the condition of the tablet and the limits of our knowledge permit. Most difficult of all are the metal symbols which begin with Obv. I 10. Here silver is heaven, but it can hardly be explained after the manner of the same connection of Zeus Dolichaîos with silver in Kommagene. The cult of this Asiatic heaven god is said to have been chiefly practiced at a city in the region of silver mines.519That is an impossible explanation in the case of Anu whose chief cult center was at Erech. The association of gold with Enmesharra, here obviously the earth god, is completely unintelligible. In Obv. I 31 he is possibly associated with lead or copper as the planet Saturn. In lines I 14-18 the symbols are broken away, but they are probably based upon astronomy. Metals seem to be connected with fixed stars and planets on the principle of color. The metallic symbolism of the planets was well known to Byzantine writers who did not always agree in these matters. Their identifications are certainly a Græco-Roman heritage which in turn repose upon Babylonian tradition.520The following table taken fromCook,Zeus, p. 626, will illustrate Græco-Roman ideas on this point:Kronos—lead (Saturn); Zeus—silver (Jupiter); Ares—iron (Mars); Helios—gold (Sun); Aphrodite—tin (Venus); Hermes—bronze (Mercury); Selene—crystal (Moon).Our tablet preserves only the names of the deities at this[pg 335]point, and if metals stood at the left we are clearly authorized to interpret the divine names in their astral sense. This assumes, of course, that these astral identifications obtained in the Cassite period. Assuming this hypothesis we should have the metals for Betelgeuze, Ursa Major, Venus, Jupiter, Mars, Saturn, New-moon(?), a star in Orion, Venus as evening and morning star, Virgo, and perhaps others.The reverse of the tablet is even more mystic and subtle. The first section connects various cult substances with parts of the body. White wine and its bottle influence the eyes. White figs pertain to a woman's breasts. Must or mead have power over the limbs as the members of motion. Terms of comparison fail to suggest themselves here and we are completely disconcerted by the fancy of the Babylonian mystagogue. In the next section, which is only partially preserved, we have twelve gods of the magic rituals. The province of each in relation to the city and state is defined. Kushu, the evil satyr who receives the sin-bearing scapegoat, hovers over the homes of men. Muḫru, the deity who receives burnt offerings, or incarnation of the fires of sacrifice, dwells at the city-gate. Sakkut, a god of light and war, inexplicably protects the pools. Then follow hitherto undefined and unknown Cassite deities and a break in the tablet.As in the Assyrian duplicate,ZimmernRt. 27, so also here, the reverse contains a lexicographical commentary on mythological phrases. The name of the godNegunis commented upon here and most timely information is given. Both the phonetic reading of the name and the character of the deity are defined. The colophon at the end has the usual formula attached to cult instructions whose contents are forbidden to the uninitiated.[pg 336]1.duka-gub-ba... [ ]5211. The vessel of holy water ... [of the gods]2.d.Nin-ḫabur-sil-du nin(?) [tù-tù-ge]5222. is Ninhabursildu,523queen of incantations.3.dukgan-nu-tūr524d.[ ]MEŠ-GAR3. The littlehannu-vessel is the deity ...4.giššinigd.A-nim4. The tamarisk is anu.5255.giššag-gišimmar526d.Dumu-zi5. The date palm-head is Tammuz.6.úin-nu-uš527d.É-a6. Themashtakal-plant is Ea.7.gišul-ģid.Nin-urta7. thešalatu-reed is Ninurta.8.úel528d.Ninâ5298. TheEl-plant is Niná[pg 337]9.gišburru530d.Gir-rá5319. The gišbur wood is the Fire God Girra.10.dāgkubabbard.GAL53210. Silver is the great god (the moon).11.dāgku-gid.En-me-šár-ra53311. God is Emmešarra (the sun).12.dāgurudud.É-a12. Copper is Ea.13.dāgan-nad.Nin-maģ13. Lead is Ninmah.53414. [ ]535d.Ninurta14. [ ] is Ninurta.15. [ ]d.Ninlil53615. [ ] is Ninlil.16. [ ]d.Dilbat16. [ ] is Ishtar-Venus.17. [ ]d.AMAR-RA-ĠE-UD-DU-A-LU-TU53717. [ ] is Marduk-Jupiter.18. [ ]d.Lugal-giš-a-tu-gab-liš-a53818. [ ] is Nergal-Mars.19. [ ]dSak-kud19. [ ] is Ninurta-Saturn.53920. [ ]d.Nusku54020. [ ] is Nusku.21. [ ]d.Pap-sukkal54121. [ ] is Papsukal.[pg 338]22. [ -]šágd.Sak-kut54222. [ ] is Sakkut.23. [ -]ŠIDiluRam-ma-nu23. [ ] is Ramman.24. [ ]ilatIshtar Uruk-(ki)24. [ ] is Ishtar of Erech.54325. [ ]ilatIshtar A-ga-de-(ki)25. [ ] is Ishtar of Agade.54426. [ -]TARilatBe-lit-ṣêri26. [ ] is Bêlit-ṣeri.54527. [ ]d.Nin-lil27. [ ] is Ninlil.28. [ri-]kis-su-nud.Ninurta28. [ ] their band(?) is Ninurta.29. [ ]ilāni sibitti54629. [ ] is the seven gods.30. [ ]d.En-me-šár-ra30. [ ] is Enmesharra.547Obverse II...2.giš[ ] [d.]2. [ ]3.giš[ ] [d.]3. [ ]4.giššim[ ] [d.]4. [ ]5.šim-šal548[d.]5. Box-wood is the god....6.gi-dug-ga549[d.]6. The good reed is the god....[pg 339]7.šim-lid.[Immer550]7. Cypress is Adad.8.šīpāti burrumti551iluLabartu(?)552mar[atiluAnim ]8. Wool of variegated color isLabartudaughter of Anu.9.šim-ZU553d.[Nin-urta ]9. The aromat-ZU is Ninurta.10.nig-nad.Urašā10. The censer is Urasha.55411.gi-bil-lád.[ Gi-bil]11. The torch is Gibil.55512.ḳu-ta-ri ibbûti556d.[Ne-gun]12. The clean incense is Negun.55713.mul-lil-lumd.Ig[i-BALAG558lù nu-gisš-šard.En-lil-lá]13. The amphora(?) is Igi-BALAG, gardener of Enlil.14.urudūnig-kalag-ga559d.Nin-[sard.Nergal]14. The copper kettledrum is Ninsar,560that is Nergal.15.kuš-gū-gal561d.[NINDA+GUD]15. The hide of a great bull is NINDA+GUD.56216.im-bard.[Utu-găl-lu16. Gypsum is the storm god (Ninurta).56317.esird.id17. Bitumen is the river god.56418.máš-ģul-dúb-ba-ad.[Ku-šu]18. The scapegoat is Kushu.565[pg 340]19.udu-ti-la566d.[Gira]19.“The living lamb”is Gira.56720.máš-gi-bil-lad.[Mu-uḫ-]ra20. The goat of the torch568is Muḫru.21.še-bir-bir-ri u-pu-un-tum21.“Scattered grain(?),”chick pea (?)22.zērê ma-ka-lu-ú22. seed-corn, eating table and23.dukḳa-gazpl.d.Nun-ŭr-rad.Ea56923. theḳagaz-pots are Ninurra-Ea.24.gišku-ma-nu 7 û-mu570kud.Marduk24. The seven (headed) weapon of laurel wood, the storm, the weapon of Marduk.25.kù-gi-sigpl.d.A-nun-na-ki25. Red sun-disks(?) are the Anunnaki.26.kù-gi nig-máš-zid571d.Maš-tab-ba-gal-ga26.The golden sacred kid(?) is the Great Twins.57227.maš-dūd.Un-gal Nibru-ki57327. The kid is Ungal574of Nippur.28.kur-gi-(ģu)d.Nin-sîg28. The crane is Ninsig.57529.sún576gišerin šita577d.Zi-i29. Thesunof cedar, weapon of Zu.57830.làl ...d.[ ]30. Honey ... is the god ...31.lí ... li31. Oil ... oil ...32.d.ídd.[ ]32. ... River-god, god...[pg 341]Reverse I1.karanu ellu ḳaḳḳul-ti enâ-šu1. White wine and bottle are his eyes.2.tittu piṣîtu579tulê-šu5802. The white fig is her breasts.3.iṣunurmû bir-ka-a-šu3. Thenur-fig is his (her) knees.4.tittu581ki-sal-la-a-šu4. The fig is his (her) loins.5.mirsu pit puridi-šu5. Must is his (her) crotch.6.d.Ku-ši ṣêr ki-i-ṣi5826. The god Kushu over the chamber.7.d.Mu-uḫ-ra ina pan abulli7. Muḫru before the city gate.8.d.Sak-kut ina ḳabal appari8. Sakkut in the midst of the pool.9.d.Si-lak-ki583ina ma-na-ḫa-ti9. Silakki in the ruins.10.d.E-ḳu-rum584ina libbi šêr išdi10. Ekurum in the leg.11.d.Ab-ba- gu-la585ina igari11. Abbagula in the wall.12.d.? ? ina nasikati12. [ ] in the fortress.13-17. ........................13-17.18.12 ilāni[ ]18. Twelve gods.Reverse II1.[SAG-GĬR]-ME ša ina pani-šu namru5861. The battle which before him gleams.2.[ KU]-ŠÚ la587maḫ-ru2. ... not are received.3.[ -]u:NU: la-a3. [ ]NU= not.4.[ BT:]šu-u588:ILA:ma-ḫa-ri4. [ ]BI= that:ILA= to present.[pg 342]5.[d.Ne-gun] erim-bi nu-tuk-a ai-bi ina ḳatê-šu la uṣûni5. Negun who foes has not. The wicked from his hand escape not.6.NE-RU:ai-bi:ID:ḳa-ti:TUK-A SAL-ŠEŠ?6.NE-RU= wicked :ID= hand : ? ?7.d.Ne-gun589ḳa-lu-ú i-ša-tam7. Negun is he that burns with fire.8.ḪU-gunu[1agin]:gu-nu-u:SI:ḳa-lu-u8. ThegunuofḪUhas the syllabic valuegunū:si(g)= to burn.9.NE:i-ša-tu:sa-niš ka-lu ni-ka9.NE= fire: Or = to consume offerings in fire.10.SAL-ŠEŠ590:ba-nu-ú: ga-lu10.ninmuš= blaze, burn.11.SI:ba-nu-ú:NE ga-lu11.si(g)= blaze:bil = burn.12.mûdû mûdâ li-kal-lim12. Let the knowing inform the knowing.13.la mûdû ul immar13. He that knows not may not read.ki-ma labiri-šuiluNinurta-naṣir mar Ilu-iḳîšaameluašipu išṭur bûši E-šu-me-ráAccording to its original Ninurtu-naṣir son of Ilu-iḳiša, the priest of magic wrote. It is the property of the temple Ešumera.591[pg 343]
Babylonian Cult Symbols. 6060 (No. 12)Ni. 6060, a Cassite tablet in four columns, yields a notable addition to the scant literature we now possess concerning Babylonian mystic symbols. A fragmentary Assyrian copy from the library of Ašurbanipal was published byZimmernas No. 27 of hisRitual Tafeln. The Assyrian copy contains only fifteen symbols with their mystic identifications, in Col. II of the obverse. The ends of the lines of the right half of Col. I are preserved onZimmern27, and these are all restored by the Cassite original. The obverse of these two restored tablets contained about sixty symbols with their divine implications. Most of them are the names of plants, metals, cult utensils and sacrificial animals, each being identified with a deity. A tablet in the British Museum, dated in the 174th year of the Seleucid era or 138 B. C., Spartola Collection I 131, published byStrassmaier, ZA. VI 241-4, begins with an astronomical myth concerning the summer and winter solstices503and then inserts a passage on the mystic meanings of ten symbols. The myth of the solstices runs as follows:“In the month Tammuz, 11th day, when the deities Miniṭṭi and Kaṭuna, daughters of Esagila,504go unto Ezida505and in the month Kislev, 3d day, when the deities Gazbaba and Kazalsurra, daughters of Ezida, go unto Esagila—Why do they go? In the month Tammuz the nights are short. To lengthen the nights the daughters of Esagila go unto Ezida. Ezida is the house of[pg 331]night. In the month Kislev, when the days are short, the daughters of Ezida to lengthen the days go unto Esagila. Esagila is the house of day.”The tablet then explains the Sumerian ideogramgubarra=Ašrat, the western mother goddess Ashtarte, and says that Ašrat of Ezida is poverty stricken.506But Ašrat of Esagila is full of light and mighty.507Some mystic connection between Ašrat or Geštinanna, mistress of letters and astrology,508scribe of the lower world, and the daughters of night and day existed. This cabalistic tablet here refers to a mirror which she holds in her hand and says she appeared on the 15th day to order the decisions. The 15th of the month Tammuz is probably referred to or the beginning of the so-called dark period when the days begin to shorten and Nergal the blazing sun descends to the lower world to remain 160 days.509For some reason Ašrat, here called the queen,510appears to order the decisions, probably the fates of those that die. The phrase“The divine queen appeared”is usually said of the rising of stars or astral bodies, but the reference here is wholly obscure. As a star she was probably Virgo. At any rate some mystic pantomime must have been enacted in the month of Tammuz in which the daughters of Esagila and Ezida and the queen recorder of Sheol were the principal figures. The pantomime represented the passing of light, the reign of night and the judgment of the dead. Clearly an elaborate ritual attended by magic ceremonies characterized the ceremony. At this point the tablet gives a commentary on[pg 332]the mystic meaning of cult objects used for the healing of the sick or the atonement of a sinner. Obviously some connection exists between this mystagogy and the myth described. The commentary is probably intended to explain the hidden powers of the objects employed in the weird ritual, at any rate the mystery is thus explained.511(1) Gypsum is the god Ninurta.512(2) Pitch isthe asakku-demon.513(3) Meal water (which encloses the bed of the sick man) is Lugalgirra and Meslamtaea.514[A string of wet meal was laid about the bed of a sick man or about any object to guard them against demons. Hence meal water symbolizes the two gods who guard against demons. See especiallyEbeling, KTA. No. 60 Obv. 8zisurrá talamme-šu,“Thou shalt enclose him with meal water.”](4) Three meal cakes are Anu, Enlil and Ea.515(5) The design which is drawn before the bed is the net which overwhelms all evil. (6) The hide of a great bull is Anu. [Here the hide of the bull is the symbol of the heaven god as of Zeus Dolichaîos in Asia Minor.](7) The copper gong516is Enlil. But in our tablet II 13 symbol of Nergal and in CT. 16, 24, 25 apparently of Anu. The term of comparison in any case is noise, bellowing.(8) The great reed spears which are set up at the head of the[pg 333]sick man are the seven great gods sons of Išhara. The seven sons of Išhara are unknown, but this goddess was a water and vegetation deity closely connected with Nidaba goddess of the reed.517The reed, therefore, symbolizes her sons.(9) The scapegoat is Ninamašazagga. Here the scapegoat typifies the genius of the flocks who supplies the goat. See, however, another explanation below Obv. II 17.(10) The censer is Azagsud. The deity Azagsud in both theological and cult texts is now male and now female. As a male deity he is the great priest of Enlil, CT. 24, 10, 12, and always a god of lustration closely connected with the fire god Gibil,Meek, BA. X pt. 1 No. 24,4.518But ordinarily Azagsud is a form of the grain goddess who was also associated with fire in the rites of purification. As a title of the grain goddess, see CT. 24, 9, 35 = 23, 17; SBP. 158, 64A-sugwhereZimmern, KL. 11 Rev. III 11 hasAzag-sug. She is frequently associated with Ninḫabursildu and Nidaba (the grain goddess) in rituals,Zimmern, Rt. 126, 27 and 29; 138, 14, etc. The censer probably symbolizes both male and female aspects, the fire that burns and the grain that is burned. See below II 9, where the censer is symbol of Urashâ a god of light.(11) The torch is Nusku the fire god in the Nippur pantheon. Below (II 10) the torch is Gibil, fire god in the Eridu pantheon.The mystic identifications do not always agree, but the term of comparison can generally be found if the origin and character of the deities are known and the nature of the symbol determined. Each god was associated with an animal and a plant and with other forms of nature over which they presided. When the cult utensils are symbols the term of comparison is generally clear.[pg 334]Below will be found such interpretations of these mysteries as the condition of the tablet and the limits of our knowledge permit. Most difficult of all are the metal symbols which begin with Obv. I 10. Here silver is heaven, but it can hardly be explained after the manner of the same connection of Zeus Dolichaîos with silver in Kommagene. The cult of this Asiatic heaven god is said to have been chiefly practiced at a city in the region of silver mines.519That is an impossible explanation in the case of Anu whose chief cult center was at Erech. The association of gold with Enmesharra, here obviously the earth god, is completely unintelligible. In Obv. I 31 he is possibly associated with lead or copper as the planet Saturn. In lines I 14-18 the symbols are broken away, but they are probably based upon astronomy. Metals seem to be connected with fixed stars and planets on the principle of color. The metallic symbolism of the planets was well known to Byzantine writers who did not always agree in these matters. Their identifications are certainly a Græco-Roman heritage which in turn repose upon Babylonian tradition.520The following table taken fromCook,Zeus, p. 626, will illustrate Græco-Roman ideas on this point:Kronos—lead (Saturn); Zeus—silver (Jupiter); Ares—iron (Mars); Helios—gold (Sun); Aphrodite—tin (Venus); Hermes—bronze (Mercury); Selene—crystal (Moon).Our tablet preserves only the names of the deities at this[pg 335]point, and if metals stood at the left we are clearly authorized to interpret the divine names in their astral sense. This assumes, of course, that these astral identifications obtained in the Cassite period. Assuming this hypothesis we should have the metals for Betelgeuze, Ursa Major, Venus, Jupiter, Mars, Saturn, New-moon(?), a star in Orion, Venus as evening and morning star, Virgo, and perhaps others.The reverse of the tablet is even more mystic and subtle. The first section connects various cult substances with parts of the body. White wine and its bottle influence the eyes. White figs pertain to a woman's breasts. Must or mead have power over the limbs as the members of motion. Terms of comparison fail to suggest themselves here and we are completely disconcerted by the fancy of the Babylonian mystagogue. In the next section, which is only partially preserved, we have twelve gods of the magic rituals. The province of each in relation to the city and state is defined. Kushu, the evil satyr who receives the sin-bearing scapegoat, hovers over the homes of men. Muḫru, the deity who receives burnt offerings, or incarnation of the fires of sacrifice, dwells at the city-gate. Sakkut, a god of light and war, inexplicably protects the pools. Then follow hitherto undefined and unknown Cassite deities and a break in the tablet.As in the Assyrian duplicate,ZimmernRt. 27, so also here, the reverse contains a lexicographical commentary on mythological phrases. The name of the godNegunis commented upon here and most timely information is given. Both the phonetic reading of the name and the character of the deity are defined. The colophon at the end has the usual formula attached to cult instructions whose contents are forbidden to the uninitiated.[pg 336]1.duka-gub-ba... [ ]5211. The vessel of holy water ... [of the gods]2.d.Nin-ḫabur-sil-du nin(?) [tù-tù-ge]5222. is Ninhabursildu,523queen of incantations.3.dukgan-nu-tūr524d.[ ]MEŠ-GAR3. The littlehannu-vessel is the deity ...4.giššinigd.A-nim4. The tamarisk is anu.5255.giššag-gišimmar526d.Dumu-zi5. The date palm-head is Tammuz.6.úin-nu-uš527d.É-a6. Themashtakal-plant is Ea.7.gišul-ģid.Nin-urta7. thešalatu-reed is Ninurta.8.úel528d.Ninâ5298. TheEl-plant is Niná[pg 337]9.gišburru530d.Gir-rá5319. The gišbur wood is the Fire God Girra.10.dāgkubabbard.GAL53210. Silver is the great god (the moon).11.dāgku-gid.En-me-šár-ra53311. God is Emmešarra (the sun).12.dāgurudud.É-a12. Copper is Ea.13.dāgan-nad.Nin-maģ13. Lead is Ninmah.53414. [ ]535d.Ninurta14. [ ] is Ninurta.15. [ ]d.Ninlil53615. [ ] is Ninlil.16. [ ]d.Dilbat16. [ ] is Ishtar-Venus.17. [ ]d.AMAR-RA-ĠE-UD-DU-A-LU-TU53717. [ ] is Marduk-Jupiter.18. [ ]d.Lugal-giš-a-tu-gab-liš-a53818. [ ] is Nergal-Mars.19. [ ]dSak-kud19. [ ] is Ninurta-Saturn.53920. [ ]d.Nusku54020. [ ] is Nusku.21. [ ]d.Pap-sukkal54121. [ ] is Papsukal.[pg 338]22. [ -]šágd.Sak-kut54222. [ ] is Sakkut.23. [ -]ŠIDiluRam-ma-nu23. [ ] is Ramman.24. [ ]ilatIshtar Uruk-(ki)24. [ ] is Ishtar of Erech.54325. [ ]ilatIshtar A-ga-de-(ki)25. [ ] is Ishtar of Agade.54426. [ -]TARilatBe-lit-ṣêri26. [ ] is Bêlit-ṣeri.54527. [ ]d.Nin-lil27. [ ] is Ninlil.28. [ri-]kis-su-nud.Ninurta28. [ ] their band(?) is Ninurta.29. [ ]ilāni sibitti54629. [ ] is the seven gods.30. [ ]d.En-me-šár-ra30. [ ] is Enmesharra.547Obverse II...2.giš[ ] [d.]2. [ ]3.giš[ ] [d.]3. [ ]4.giššim[ ] [d.]4. [ ]5.šim-šal548[d.]5. Box-wood is the god....6.gi-dug-ga549[d.]6. The good reed is the god....[pg 339]7.šim-lid.[Immer550]7. Cypress is Adad.8.šīpāti burrumti551iluLabartu(?)552mar[atiluAnim ]8. Wool of variegated color isLabartudaughter of Anu.9.šim-ZU553d.[Nin-urta ]9. The aromat-ZU is Ninurta.10.nig-nad.Urašā10. The censer is Urasha.55411.gi-bil-lád.[ Gi-bil]11. The torch is Gibil.55512.ḳu-ta-ri ibbûti556d.[Ne-gun]12. The clean incense is Negun.55713.mul-lil-lumd.Ig[i-BALAG558lù nu-gisš-šard.En-lil-lá]13. The amphora(?) is Igi-BALAG, gardener of Enlil.14.urudūnig-kalag-ga559d.Nin-[sard.Nergal]14. The copper kettledrum is Ninsar,560that is Nergal.15.kuš-gū-gal561d.[NINDA+GUD]15. The hide of a great bull is NINDA+GUD.56216.im-bard.[Utu-găl-lu16. Gypsum is the storm god (Ninurta).56317.esird.id17. Bitumen is the river god.56418.máš-ģul-dúb-ba-ad.[Ku-šu]18. The scapegoat is Kushu.565[pg 340]19.udu-ti-la566d.[Gira]19.“The living lamb”is Gira.56720.máš-gi-bil-lad.[Mu-uḫ-]ra20. The goat of the torch568is Muḫru.21.še-bir-bir-ri u-pu-un-tum21.“Scattered grain(?),”chick pea (?)22.zērê ma-ka-lu-ú22. seed-corn, eating table and23.dukḳa-gazpl.d.Nun-ŭr-rad.Ea56923. theḳagaz-pots are Ninurra-Ea.24.gišku-ma-nu 7 û-mu570kud.Marduk24. The seven (headed) weapon of laurel wood, the storm, the weapon of Marduk.25.kù-gi-sigpl.d.A-nun-na-ki25. Red sun-disks(?) are the Anunnaki.26.kù-gi nig-máš-zid571d.Maš-tab-ba-gal-ga26.The golden sacred kid(?) is the Great Twins.57227.maš-dūd.Un-gal Nibru-ki57327. The kid is Ungal574of Nippur.28.kur-gi-(ģu)d.Nin-sîg28. The crane is Ninsig.57529.sún576gišerin šita577d.Zi-i29. Thesunof cedar, weapon of Zu.57830.làl ...d.[ ]30. Honey ... is the god ...31.lí ... li31. Oil ... oil ...32.d.ídd.[ ]32. ... River-god, god...[pg 341]Reverse I1.karanu ellu ḳaḳḳul-ti enâ-šu1. White wine and bottle are his eyes.2.tittu piṣîtu579tulê-šu5802. The white fig is her breasts.3.iṣunurmû bir-ka-a-šu3. Thenur-fig is his (her) knees.4.tittu581ki-sal-la-a-šu4. The fig is his (her) loins.5.mirsu pit puridi-šu5. Must is his (her) crotch.6.d.Ku-ši ṣêr ki-i-ṣi5826. The god Kushu over the chamber.7.d.Mu-uḫ-ra ina pan abulli7. Muḫru before the city gate.8.d.Sak-kut ina ḳabal appari8. Sakkut in the midst of the pool.9.d.Si-lak-ki583ina ma-na-ḫa-ti9. Silakki in the ruins.10.d.E-ḳu-rum584ina libbi šêr išdi10. Ekurum in the leg.11.d.Ab-ba- gu-la585ina igari11. Abbagula in the wall.12.d.? ? ina nasikati12. [ ] in the fortress.13-17. ........................13-17.18.12 ilāni[ ]18. Twelve gods.Reverse II1.[SAG-GĬR]-ME ša ina pani-šu namru5861. The battle which before him gleams.2.[ KU]-ŠÚ la587maḫ-ru2. ... not are received.3.[ -]u:NU: la-a3. [ ]NU= not.4.[ BT:]šu-u588:ILA:ma-ḫa-ri4. [ ]BI= that:ILA= to present.[pg 342]5.[d.Ne-gun] erim-bi nu-tuk-a ai-bi ina ḳatê-šu la uṣûni5. Negun who foes has not. The wicked from his hand escape not.6.NE-RU:ai-bi:ID:ḳa-ti:TUK-A SAL-ŠEŠ?6.NE-RU= wicked :ID= hand : ? ?7.d.Ne-gun589ḳa-lu-ú i-ša-tam7. Negun is he that burns with fire.8.ḪU-gunu[1agin]:gu-nu-u:SI:ḳa-lu-u8. ThegunuofḪUhas the syllabic valuegunū:si(g)= to burn.9.NE:i-ša-tu:sa-niš ka-lu ni-ka9.NE= fire: Or = to consume offerings in fire.10.SAL-ŠEŠ590:ba-nu-ú: ga-lu10.ninmuš= blaze, burn.11.SI:ba-nu-ú:NE ga-lu11.si(g)= blaze:bil = burn.12.mûdû mûdâ li-kal-lim12. Let the knowing inform the knowing.13.la mûdû ul immar13. He that knows not may not read.ki-ma labiri-šuiluNinurta-naṣir mar Ilu-iḳîšaameluašipu išṭur bûši E-šu-me-ráAccording to its original Ninurtu-naṣir son of Ilu-iḳiša, the priest of magic wrote. It is the property of the temple Ešumera.591[pg 343]
Babylonian Cult Symbols. 6060 (No. 12)Ni. 6060, a Cassite tablet in four columns, yields a notable addition to the scant literature we now possess concerning Babylonian mystic symbols. A fragmentary Assyrian copy from the library of Ašurbanipal was published byZimmernas No. 27 of hisRitual Tafeln. The Assyrian copy contains only fifteen symbols with their mystic identifications, in Col. II of the obverse. The ends of the lines of the right half of Col. I are preserved onZimmern27, and these are all restored by the Cassite original. The obverse of these two restored tablets contained about sixty symbols with their divine implications. Most of them are the names of plants, metals, cult utensils and sacrificial animals, each being identified with a deity. A tablet in the British Museum, dated in the 174th year of the Seleucid era or 138 B. C., Spartola Collection I 131, published byStrassmaier, ZA. VI 241-4, begins with an astronomical myth concerning the summer and winter solstices503and then inserts a passage on the mystic meanings of ten symbols. The myth of the solstices runs as follows:“In the month Tammuz, 11th day, when the deities Miniṭṭi and Kaṭuna, daughters of Esagila,504go unto Ezida505and in the month Kislev, 3d day, when the deities Gazbaba and Kazalsurra, daughters of Ezida, go unto Esagila—Why do they go? In the month Tammuz the nights are short. To lengthen the nights the daughters of Esagila go unto Ezida. Ezida is the house of[pg 331]night. In the month Kislev, when the days are short, the daughters of Ezida to lengthen the days go unto Esagila. Esagila is the house of day.”The tablet then explains the Sumerian ideogramgubarra=Ašrat, the western mother goddess Ashtarte, and says that Ašrat of Ezida is poverty stricken.506But Ašrat of Esagila is full of light and mighty.507Some mystic connection between Ašrat or Geštinanna, mistress of letters and astrology,508scribe of the lower world, and the daughters of night and day existed. This cabalistic tablet here refers to a mirror which she holds in her hand and says she appeared on the 15th day to order the decisions. The 15th of the month Tammuz is probably referred to or the beginning of the so-called dark period when the days begin to shorten and Nergal the blazing sun descends to the lower world to remain 160 days.509For some reason Ašrat, here called the queen,510appears to order the decisions, probably the fates of those that die. The phrase“The divine queen appeared”is usually said of the rising of stars or astral bodies, but the reference here is wholly obscure. As a star she was probably Virgo. At any rate some mystic pantomime must have been enacted in the month of Tammuz in which the daughters of Esagila and Ezida and the queen recorder of Sheol were the principal figures. The pantomime represented the passing of light, the reign of night and the judgment of the dead. Clearly an elaborate ritual attended by magic ceremonies characterized the ceremony. At this point the tablet gives a commentary on[pg 332]the mystic meaning of cult objects used for the healing of the sick or the atonement of a sinner. Obviously some connection exists between this mystagogy and the myth described. The commentary is probably intended to explain the hidden powers of the objects employed in the weird ritual, at any rate the mystery is thus explained.511(1) Gypsum is the god Ninurta.512(2) Pitch isthe asakku-demon.513(3) Meal water (which encloses the bed of the sick man) is Lugalgirra and Meslamtaea.514[A string of wet meal was laid about the bed of a sick man or about any object to guard them against demons. Hence meal water symbolizes the two gods who guard against demons. See especiallyEbeling, KTA. No. 60 Obv. 8zisurrá talamme-šu,“Thou shalt enclose him with meal water.”](4) Three meal cakes are Anu, Enlil and Ea.515(5) The design which is drawn before the bed is the net which overwhelms all evil. (6) The hide of a great bull is Anu. [Here the hide of the bull is the symbol of the heaven god as of Zeus Dolichaîos in Asia Minor.](7) The copper gong516is Enlil. But in our tablet II 13 symbol of Nergal and in CT. 16, 24, 25 apparently of Anu. The term of comparison in any case is noise, bellowing.(8) The great reed spears which are set up at the head of the[pg 333]sick man are the seven great gods sons of Išhara. The seven sons of Išhara are unknown, but this goddess was a water and vegetation deity closely connected with Nidaba goddess of the reed.517The reed, therefore, symbolizes her sons.(9) The scapegoat is Ninamašazagga. Here the scapegoat typifies the genius of the flocks who supplies the goat. See, however, another explanation below Obv. II 17.(10) The censer is Azagsud. The deity Azagsud in both theological and cult texts is now male and now female. As a male deity he is the great priest of Enlil, CT. 24, 10, 12, and always a god of lustration closely connected with the fire god Gibil,Meek, BA. X pt. 1 No. 24,4.518But ordinarily Azagsud is a form of the grain goddess who was also associated with fire in the rites of purification. As a title of the grain goddess, see CT. 24, 9, 35 = 23, 17; SBP. 158, 64A-sugwhereZimmern, KL. 11 Rev. III 11 hasAzag-sug. She is frequently associated with Ninḫabursildu and Nidaba (the grain goddess) in rituals,Zimmern, Rt. 126, 27 and 29; 138, 14, etc. The censer probably symbolizes both male and female aspects, the fire that burns and the grain that is burned. See below II 9, where the censer is symbol of Urashâ a god of light.(11) The torch is Nusku the fire god in the Nippur pantheon. Below (II 10) the torch is Gibil, fire god in the Eridu pantheon.The mystic identifications do not always agree, but the term of comparison can generally be found if the origin and character of the deities are known and the nature of the symbol determined. Each god was associated with an animal and a plant and with other forms of nature over which they presided. When the cult utensils are symbols the term of comparison is generally clear.[pg 334]Below will be found such interpretations of these mysteries as the condition of the tablet and the limits of our knowledge permit. Most difficult of all are the metal symbols which begin with Obv. I 10. Here silver is heaven, but it can hardly be explained after the manner of the same connection of Zeus Dolichaîos with silver in Kommagene. The cult of this Asiatic heaven god is said to have been chiefly practiced at a city in the region of silver mines.519That is an impossible explanation in the case of Anu whose chief cult center was at Erech. The association of gold with Enmesharra, here obviously the earth god, is completely unintelligible. In Obv. I 31 he is possibly associated with lead or copper as the planet Saturn. In lines I 14-18 the symbols are broken away, but they are probably based upon astronomy. Metals seem to be connected with fixed stars and planets on the principle of color. The metallic symbolism of the planets was well known to Byzantine writers who did not always agree in these matters. Their identifications are certainly a Græco-Roman heritage which in turn repose upon Babylonian tradition.520The following table taken fromCook,Zeus, p. 626, will illustrate Græco-Roman ideas on this point:Kronos—lead (Saturn); Zeus—silver (Jupiter); Ares—iron (Mars); Helios—gold (Sun); Aphrodite—tin (Venus); Hermes—bronze (Mercury); Selene—crystal (Moon).Our tablet preserves only the names of the deities at this[pg 335]point, and if metals stood at the left we are clearly authorized to interpret the divine names in their astral sense. This assumes, of course, that these astral identifications obtained in the Cassite period. Assuming this hypothesis we should have the metals for Betelgeuze, Ursa Major, Venus, Jupiter, Mars, Saturn, New-moon(?), a star in Orion, Venus as evening and morning star, Virgo, and perhaps others.The reverse of the tablet is even more mystic and subtle. The first section connects various cult substances with parts of the body. White wine and its bottle influence the eyes. White figs pertain to a woman's breasts. Must or mead have power over the limbs as the members of motion. Terms of comparison fail to suggest themselves here and we are completely disconcerted by the fancy of the Babylonian mystagogue. In the next section, which is only partially preserved, we have twelve gods of the magic rituals. The province of each in relation to the city and state is defined. Kushu, the evil satyr who receives the sin-bearing scapegoat, hovers over the homes of men. Muḫru, the deity who receives burnt offerings, or incarnation of the fires of sacrifice, dwells at the city-gate. Sakkut, a god of light and war, inexplicably protects the pools. Then follow hitherto undefined and unknown Cassite deities and a break in the tablet.As in the Assyrian duplicate,ZimmernRt. 27, so also here, the reverse contains a lexicographical commentary on mythological phrases. The name of the godNegunis commented upon here and most timely information is given. Both the phonetic reading of the name and the character of the deity are defined. The colophon at the end has the usual formula attached to cult instructions whose contents are forbidden to the uninitiated.[pg 336]1.duka-gub-ba... [ ]5211. The vessel of holy water ... [of the gods]2.d.Nin-ḫabur-sil-du nin(?) [tù-tù-ge]5222. is Ninhabursildu,523queen of incantations.3.dukgan-nu-tūr524d.[ ]MEŠ-GAR3. The littlehannu-vessel is the deity ...4.giššinigd.A-nim4. The tamarisk is anu.5255.giššag-gišimmar526d.Dumu-zi5. The date palm-head is Tammuz.6.úin-nu-uš527d.É-a6. Themashtakal-plant is Ea.7.gišul-ģid.Nin-urta7. thešalatu-reed is Ninurta.8.úel528d.Ninâ5298. TheEl-plant is Niná[pg 337]9.gišburru530d.Gir-rá5319. The gišbur wood is the Fire God Girra.10.dāgkubabbard.GAL53210. Silver is the great god (the moon).11.dāgku-gid.En-me-šár-ra53311. God is Emmešarra (the sun).12.dāgurudud.É-a12. Copper is Ea.13.dāgan-nad.Nin-maģ13. Lead is Ninmah.53414. [ ]535d.Ninurta14. [ ] is Ninurta.15. [ ]d.Ninlil53615. [ ] is Ninlil.16. [ ]d.Dilbat16. [ ] is Ishtar-Venus.17. [ ]d.AMAR-RA-ĠE-UD-DU-A-LU-TU53717. [ ] is Marduk-Jupiter.18. [ ]d.Lugal-giš-a-tu-gab-liš-a53818. [ ] is Nergal-Mars.19. [ ]dSak-kud19. [ ] is Ninurta-Saturn.53920. [ ]d.Nusku54020. [ ] is Nusku.21. [ ]d.Pap-sukkal54121. [ ] is Papsukal.[pg 338]22. [ -]šágd.Sak-kut54222. [ ] is Sakkut.23. [ -]ŠIDiluRam-ma-nu23. [ ] is Ramman.24. [ ]ilatIshtar Uruk-(ki)24. [ ] is Ishtar of Erech.54325. [ ]ilatIshtar A-ga-de-(ki)25. [ ] is Ishtar of Agade.54426. [ -]TARilatBe-lit-ṣêri26. [ ] is Bêlit-ṣeri.54527. [ ]d.Nin-lil27. [ ] is Ninlil.28. [ri-]kis-su-nud.Ninurta28. [ ] their band(?) is Ninurta.29. [ ]ilāni sibitti54629. [ ] is the seven gods.30. [ ]d.En-me-šár-ra30. [ ] is Enmesharra.547Obverse II...2.giš[ ] [d.]2. [ ]3.giš[ ] [d.]3. [ ]4.giššim[ ] [d.]4. [ ]5.šim-šal548[d.]5. Box-wood is the god....6.gi-dug-ga549[d.]6. The good reed is the god....[pg 339]7.šim-lid.[Immer550]7. Cypress is Adad.8.šīpāti burrumti551iluLabartu(?)552mar[atiluAnim ]8. Wool of variegated color isLabartudaughter of Anu.9.šim-ZU553d.[Nin-urta ]9. The aromat-ZU is Ninurta.10.nig-nad.Urašā10. The censer is Urasha.55411.gi-bil-lád.[ Gi-bil]11. The torch is Gibil.55512.ḳu-ta-ri ibbûti556d.[Ne-gun]12. The clean incense is Negun.55713.mul-lil-lumd.Ig[i-BALAG558lù nu-gisš-šard.En-lil-lá]13. The amphora(?) is Igi-BALAG, gardener of Enlil.14.urudūnig-kalag-ga559d.Nin-[sard.Nergal]14. The copper kettledrum is Ninsar,560that is Nergal.15.kuš-gū-gal561d.[NINDA+GUD]15. The hide of a great bull is NINDA+GUD.56216.im-bard.[Utu-găl-lu16. Gypsum is the storm god (Ninurta).56317.esird.id17. Bitumen is the river god.56418.máš-ģul-dúb-ba-ad.[Ku-šu]18. The scapegoat is Kushu.565[pg 340]19.udu-ti-la566d.[Gira]19.“The living lamb”is Gira.56720.máš-gi-bil-lad.[Mu-uḫ-]ra20. The goat of the torch568is Muḫru.21.še-bir-bir-ri u-pu-un-tum21.“Scattered grain(?),”chick pea (?)22.zērê ma-ka-lu-ú22. seed-corn, eating table and23.dukḳa-gazpl.d.Nun-ŭr-rad.Ea56923. theḳagaz-pots are Ninurra-Ea.24.gišku-ma-nu 7 û-mu570kud.Marduk24. The seven (headed) weapon of laurel wood, the storm, the weapon of Marduk.25.kù-gi-sigpl.d.A-nun-na-ki25. Red sun-disks(?) are the Anunnaki.26.kù-gi nig-máš-zid571d.Maš-tab-ba-gal-ga26.The golden sacred kid(?) is the Great Twins.57227.maš-dūd.Un-gal Nibru-ki57327. The kid is Ungal574of Nippur.28.kur-gi-(ģu)d.Nin-sîg28. The crane is Ninsig.57529.sún576gišerin šita577d.Zi-i29. Thesunof cedar, weapon of Zu.57830.làl ...d.[ ]30. Honey ... is the god ...31.lí ... li31. Oil ... oil ...32.d.ídd.[ ]32. ... River-god, god...[pg 341]Reverse I1.karanu ellu ḳaḳḳul-ti enâ-šu1. White wine and bottle are his eyes.2.tittu piṣîtu579tulê-šu5802. The white fig is her breasts.3.iṣunurmû bir-ka-a-šu3. Thenur-fig is his (her) knees.4.tittu581ki-sal-la-a-šu4. The fig is his (her) loins.5.mirsu pit puridi-šu5. Must is his (her) crotch.6.d.Ku-ši ṣêr ki-i-ṣi5826. The god Kushu over the chamber.7.d.Mu-uḫ-ra ina pan abulli7. Muḫru before the city gate.8.d.Sak-kut ina ḳabal appari8. Sakkut in the midst of the pool.9.d.Si-lak-ki583ina ma-na-ḫa-ti9. Silakki in the ruins.10.d.E-ḳu-rum584ina libbi šêr išdi10. Ekurum in the leg.11.d.Ab-ba- gu-la585ina igari11. Abbagula in the wall.12.d.? ? ina nasikati12. [ ] in the fortress.13-17. ........................13-17.18.12 ilāni[ ]18. Twelve gods.Reverse II1.[SAG-GĬR]-ME ša ina pani-šu namru5861. The battle which before him gleams.2.[ KU]-ŠÚ la587maḫ-ru2. ... not are received.3.[ -]u:NU: la-a3. [ ]NU= not.4.[ BT:]šu-u588:ILA:ma-ḫa-ri4. [ ]BI= that:ILA= to present.[pg 342]5.[d.Ne-gun] erim-bi nu-tuk-a ai-bi ina ḳatê-šu la uṣûni5. Negun who foes has not. The wicked from his hand escape not.6.NE-RU:ai-bi:ID:ḳa-ti:TUK-A SAL-ŠEŠ?6.NE-RU= wicked :ID= hand : ? ?7.d.Ne-gun589ḳa-lu-ú i-ša-tam7. Negun is he that burns with fire.8.ḪU-gunu[1agin]:gu-nu-u:SI:ḳa-lu-u8. ThegunuofḪUhas the syllabic valuegunū:si(g)= to burn.9.NE:i-ša-tu:sa-niš ka-lu ni-ka9.NE= fire: Or = to consume offerings in fire.10.SAL-ŠEŠ590:ba-nu-ú: ga-lu10.ninmuš= blaze, burn.11.SI:ba-nu-ú:NE ga-lu11.si(g)= blaze:bil = burn.12.mûdû mûdâ li-kal-lim12. Let the knowing inform the knowing.13.la mûdû ul immar13. He that knows not may not read.ki-ma labiri-šuiluNinurta-naṣir mar Ilu-iḳîšaameluašipu išṭur bûši E-šu-me-ráAccording to its original Ninurtu-naṣir son of Ilu-iḳiša, the priest of magic wrote. It is the property of the temple Ešumera.591
Ni. 6060, a Cassite tablet in four columns, yields a notable addition to the scant literature we now possess concerning Babylonian mystic symbols. A fragmentary Assyrian copy from the library of Ašurbanipal was published byZimmernas No. 27 of hisRitual Tafeln. The Assyrian copy contains only fifteen symbols with their mystic identifications, in Col. II of the obverse. The ends of the lines of the right half of Col. I are preserved onZimmern27, and these are all restored by the Cassite original. The obverse of these two restored tablets contained about sixty symbols with their divine implications. Most of them are the names of plants, metals, cult utensils and sacrificial animals, each being identified with a deity. A tablet in the British Museum, dated in the 174th year of the Seleucid era or 138 B. C., Spartola Collection I 131, published byStrassmaier, ZA. VI 241-4, begins with an astronomical myth concerning the summer and winter solstices503and then inserts a passage on the mystic meanings of ten symbols. The myth of the solstices runs as follows:
“In the month Tammuz, 11th day, when the deities Miniṭṭi and Kaṭuna, daughters of Esagila,504go unto Ezida505and in the month Kislev, 3d day, when the deities Gazbaba and Kazalsurra, daughters of Ezida, go unto Esagila—Why do they go? In the month Tammuz the nights are short. To lengthen the nights the daughters of Esagila go unto Ezida. Ezida is the house of[pg 331]night. In the month Kislev, when the days are short, the daughters of Ezida to lengthen the days go unto Esagila. Esagila is the house of day.”The tablet then explains the Sumerian ideogramgubarra=Ašrat, the western mother goddess Ashtarte, and says that Ašrat of Ezida is poverty stricken.506But Ašrat of Esagila is full of light and mighty.507Some mystic connection between Ašrat or Geštinanna, mistress of letters and astrology,508scribe of the lower world, and the daughters of night and day existed. This cabalistic tablet here refers to a mirror which she holds in her hand and says she appeared on the 15th day to order the decisions. The 15th of the month Tammuz is probably referred to or the beginning of the so-called dark period when the days begin to shorten and Nergal the blazing sun descends to the lower world to remain 160 days.509For some reason Ašrat, here called the queen,510appears to order the decisions, probably the fates of those that die. The phrase“The divine queen appeared”is usually said of the rising of stars or astral bodies, but the reference here is wholly obscure. As a star she was probably Virgo. At any rate some mystic pantomime must have been enacted in the month of Tammuz in which the daughters of Esagila and Ezida and the queen recorder of Sheol were the principal figures. The pantomime represented the passing of light, the reign of night and the judgment of the dead. Clearly an elaborate ritual attended by magic ceremonies characterized the ceremony. At this point the tablet gives a commentary on[pg 332]the mystic meaning of cult objects used for the healing of the sick or the atonement of a sinner. Obviously some connection exists between this mystagogy and the myth described. The commentary is probably intended to explain the hidden powers of the objects employed in the weird ritual, at any rate the mystery is thus explained.511
(1) Gypsum is the god Ninurta.512(2) Pitch isthe asakku-demon.513(3) Meal water (which encloses the bed of the sick man) is Lugalgirra and Meslamtaea.514[A string of wet meal was laid about the bed of a sick man or about any object to guard them against demons. Hence meal water symbolizes the two gods who guard against demons. See especiallyEbeling, KTA. No. 60 Obv. 8zisurrá talamme-šu,“Thou shalt enclose him with meal water.”]
(4) Three meal cakes are Anu, Enlil and Ea.515(5) The design which is drawn before the bed is the net which overwhelms all evil. (6) The hide of a great bull is Anu. [Here the hide of the bull is the symbol of the heaven god as of Zeus Dolichaîos in Asia Minor.]
(7) The copper gong516is Enlil. But in our tablet II 13 symbol of Nergal and in CT. 16, 24, 25 apparently of Anu. The term of comparison in any case is noise, bellowing.
(8) The great reed spears which are set up at the head of the[pg 333]sick man are the seven great gods sons of Išhara. The seven sons of Išhara are unknown, but this goddess was a water and vegetation deity closely connected with Nidaba goddess of the reed.517The reed, therefore, symbolizes her sons.
(9) The scapegoat is Ninamašazagga. Here the scapegoat typifies the genius of the flocks who supplies the goat. See, however, another explanation below Obv. II 17.
(10) The censer is Azagsud. The deity Azagsud in both theological and cult texts is now male and now female. As a male deity he is the great priest of Enlil, CT. 24, 10, 12, and always a god of lustration closely connected with the fire god Gibil,Meek, BA. X pt. 1 No. 24,4.518But ordinarily Azagsud is a form of the grain goddess who was also associated with fire in the rites of purification. As a title of the grain goddess, see CT. 24, 9, 35 = 23, 17; SBP. 158, 64A-sugwhereZimmern, KL. 11 Rev. III 11 hasAzag-sug. She is frequently associated with Ninḫabursildu and Nidaba (the grain goddess) in rituals,Zimmern, Rt. 126, 27 and 29; 138, 14, etc. The censer probably symbolizes both male and female aspects, the fire that burns and the grain that is burned. See below II 9, where the censer is symbol of Urashâ a god of light.
(11) The torch is Nusku the fire god in the Nippur pantheon. Below (II 10) the torch is Gibil, fire god in the Eridu pantheon.
The mystic identifications do not always agree, but the term of comparison can generally be found if the origin and character of the deities are known and the nature of the symbol determined. Each god was associated with an animal and a plant and with other forms of nature over which they presided. When the cult utensils are symbols the term of comparison is generally clear.[pg 334]Below will be found such interpretations of these mysteries as the condition of the tablet and the limits of our knowledge permit. Most difficult of all are the metal symbols which begin with Obv. I 10. Here silver is heaven, but it can hardly be explained after the manner of the same connection of Zeus Dolichaîos with silver in Kommagene. The cult of this Asiatic heaven god is said to have been chiefly practiced at a city in the region of silver mines.519That is an impossible explanation in the case of Anu whose chief cult center was at Erech. The association of gold with Enmesharra, here obviously the earth god, is completely unintelligible. In Obv. I 31 he is possibly associated with lead or copper as the planet Saturn. In lines I 14-18 the symbols are broken away, but they are probably based upon astronomy. Metals seem to be connected with fixed stars and planets on the principle of color. The metallic symbolism of the planets was well known to Byzantine writers who did not always agree in these matters. Their identifications are certainly a Græco-Roman heritage which in turn repose upon Babylonian tradition.520The following table taken fromCook,Zeus, p. 626, will illustrate Græco-Roman ideas on this point:
Kronos—lead (Saturn); Zeus—silver (Jupiter); Ares—iron (Mars); Helios—gold (Sun); Aphrodite—tin (Venus); Hermes—bronze (Mercury); Selene—crystal (Moon).
Our tablet preserves only the names of the deities at this[pg 335]point, and if metals stood at the left we are clearly authorized to interpret the divine names in their astral sense. This assumes, of course, that these astral identifications obtained in the Cassite period. Assuming this hypothesis we should have the metals for Betelgeuze, Ursa Major, Venus, Jupiter, Mars, Saturn, New-moon(?), a star in Orion, Venus as evening and morning star, Virgo, and perhaps others.
The reverse of the tablet is even more mystic and subtle. The first section connects various cult substances with parts of the body. White wine and its bottle influence the eyes. White figs pertain to a woman's breasts. Must or mead have power over the limbs as the members of motion. Terms of comparison fail to suggest themselves here and we are completely disconcerted by the fancy of the Babylonian mystagogue. In the next section, which is only partially preserved, we have twelve gods of the magic rituals. The province of each in relation to the city and state is defined. Kushu, the evil satyr who receives the sin-bearing scapegoat, hovers over the homes of men. Muḫru, the deity who receives burnt offerings, or incarnation of the fires of sacrifice, dwells at the city-gate. Sakkut, a god of light and war, inexplicably protects the pools. Then follow hitherto undefined and unknown Cassite deities and a break in the tablet.
As in the Assyrian duplicate,ZimmernRt. 27, so also here, the reverse contains a lexicographical commentary on mythological phrases. The name of the godNegunis commented upon here and most timely information is given. Both the phonetic reading of the name and the character of the deity are defined. The colophon at the end has the usual formula attached to cult instructions whose contents are forbidden to the uninitiated.
1.duka-gub-ba... [ ]5211. The vessel of holy water ... [of the gods]
1.duka-gub-ba... [ ]521
1. The vessel of holy water ... [of the gods]
2.d.Nin-ḫabur-sil-du nin(?) [tù-tù-ge]5222. is Ninhabursildu,523queen of incantations.
2.d.Nin-ḫabur-sil-du nin(?) [tù-tù-ge]522
2. is Ninhabursildu,523queen of incantations.
3.dukgan-nu-tūr524d.[ ]MEŠ-GAR3. The littlehannu-vessel is the deity ...
3.dukgan-nu-tūr524d.[ ]MEŠ-GAR
3. The littlehannu-vessel is the deity ...
4.giššinigd.A-nim4. The tamarisk is anu.525
4.giššinigd.A-nim
4. The tamarisk is anu.525
5.giššag-gišimmar526d.Dumu-zi5. The date palm-head is Tammuz.
5.giššag-gišimmar526d.Dumu-zi
5. The date palm-head is Tammuz.
6.úin-nu-uš527d.É-a6. Themashtakal-plant is Ea.
6.úin-nu-uš527d.É-a
6. Themashtakal-plant is Ea.
7.gišul-ģid.Nin-urta7. thešalatu-reed is Ninurta.
7.gišul-ģid.Nin-urta
7. thešalatu-reed is Ninurta.
8.úel528d.Ninâ5298. TheEl-plant is Niná
8.úel528d.Ninâ529
8. TheEl-plant is Niná
9.gišburru530d.Gir-rá5319. The gišbur wood is the Fire God Girra.
9.gišburru530d.Gir-rá531
9. The gišbur wood is the Fire God Girra.
10.dāgkubabbard.GAL53210. Silver is the great god (the moon).
10.dāgkubabbard.GAL532
10. Silver is the great god (the moon).
11.dāgku-gid.En-me-šár-ra53311. God is Emmešarra (the sun).
11.dāgku-gid.En-me-šár-ra533
11. God is Emmešarra (the sun).
12.dāgurudud.É-a12. Copper is Ea.
12.dāgurudud.É-a
12. Copper is Ea.
13.dāgan-nad.Nin-maģ13. Lead is Ninmah.534
13.dāgan-nad.Nin-maģ
13. Lead is Ninmah.534
14. [ ]535d.Ninurta14. [ ] is Ninurta.
14. [ ]535d.Ninurta
14. [ ] is Ninurta.
15. [ ]d.Ninlil53615. [ ] is Ninlil.
15. [ ]d.Ninlil536
15. [ ] is Ninlil.
16. [ ]d.Dilbat16. [ ] is Ishtar-Venus.
16. [ ]d.Dilbat
16. [ ] is Ishtar-Venus.
17. [ ]d.AMAR-RA-ĠE-UD-DU-A-LU-TU53717. [ ] is Marduk-Jupiter.
17. [ ]d.AMAR-RA-ĠE-UD-DU-A-LU-TU537
17. [ ] is Marduk-Jupiter.
18. [ ]d.Lugal-giš-a-tu-gab-liš-a53818. [ ] is Nergal-Mars.
18. [ ]d.Lugal-giš-a-tu-gab-liš-a538
18. [ ] is Nergal-Mars.
19. [ ]dSak-kud19. [ ] is Ninurta-Saturn.539
19. [ ]dSak-kud
19. [ ] is Ninurta-Saturn.539
20. [ ]d.Nusku54020. [ ] is Nusku.
20. [ ]d.Nusku540
20. [ ] is Nusku.
21. [ ]d.Pap-sukkal54121. [ ] is Papsukal.
21. [ ]d.Pap-sukkal541
21. [ ] is Papsukal.
22. [ -]šágd.Sak-kut54222. [ ] is Sakkut.
22. [ -]šágd.Sak-kut542
22. [ ] is Sakkut.
23. [ -]ŠIDiluRam-ma-nu23. [ ] is Ramman.
23. [ -]ŠIDiluRam-ma-nu
23. [ ] is Ramman.
24. [ ]ilatIshtar Uruk-(ki)24. [ ] is Ishtar of Erech.543
24. [ ]ilatIshtar Uruk-(ki)
24. [ ] is Ishtar of Erech.543
25. [ ]ilatIshtar A-ga-de-(ki)25. [ ] is Ishtar of Agade.544
25. [ ]ilatIshtar A-ga-de-(ki)
25. [ ] is Ishtar of Agade.544
26. [ -]TARilatBe-lit-ṣêri26. [ ] is Bêlit-ṣeri.545
26. [ -]TARilatBe-lit-ṣêri
26. [ ] is Bêlit-ṣeri.545
27. [ ]d.Nin-lil27. [ ] is Ninlil.
27. [ ]d.Nin-lil
27. [ ] is Ninlil.
28. [ri-]kis-su-nud.Ninurta28. [ ] their band(?) is Ninurta.
28. [ri-]kis-su-nud.Ninurta
28. [ ] their band(?) is Ninurta.
29. [ ]ilāni sibitti54629. [ ] is the seven gods.
29. [ ]ilāni sibitti546
29. [ ] is the seven gods.
30. [ ]d.En-me-šár-ra30. [ ] is Enmesharra.547
30. [ ]d.En-me-šár-ra
30. [ ] is Enmesharra.547
Obverse II
...
...
2.giš[ ] [d.]2. [ ]
2.giš[ ] [d.]
2. [ ]
3.giš[ ] [d.]3. [ ]
3.giš[ ] [d.]
3. [ ]
4.giššim[ ] [d.]4. [ ]
4.giššim[ ] [d.]
4. [ ]
5.šim-šal548[d.]5. Box-wood is the god....
5.šim-šal548[d.]
5. Box-wood is the god....
6.gi-dug-ga549[d.]6. The good reed is the god....
6.gi-dug-ga549[d.]
6. The good reed is the god....
7.šim-lid.[Immer550]7. Cypress is Adad.
7.šim-lid.[Immer550]
7. Cypress is Adad.
8.šīpāti burrumti551iluLabartu(?)552mar[atiluAnim ]8. Wool of variegated color isLabartudaughter of Anu.
8.šīpāti burrumti551iluLabartu(?)552mar[atiluAnim ]
8. Wool of variegated color isLabartudaughter of Anu.
9.šim-ZU553d.[Nin-urta ]9. The aromat-ZU is Ninurta.
9.šim-ZU553d.[Nin-urta ]
9. The aromat-ZU is Ninurta.
10.nig-nad.Urašā10. The censer is Urasha.554
10.nig-nad.Urašā
10. The censer is Urasha.554
11.gi-bil-lád.[ Gi-bil]11. The torch is Gibil.555
11.gi-bil-lád.[ Gi-bil]
11. The torch is Gibil.555
12.ḳu-ta-ri ibbûti556d.[Ne-gun]12. The clean incense is Negun.557
12.ḳu-ta-ri ibbûti556d.[Ne-gun]
12. The clean incense is Negun.557
13.mul-lil-lumd.Ig[i-BALAG558lù nu-gisš-šard.En-lil-lá]13. The amphora(?) is Igi-BALAG, gardener of Enlil.
13.mul-lil-lumd.Ig[i-BALAG558lù nu-gisš-šard.En-lil-lá]
13. The amphora(?) is Igi-BALAG, gardener of Enlil.
14.urudūnig-kalag-ga559d.Nin-[sard.Nergal]14. The copper kettledrum is Ninsar,560that is Nergal.
14.urudūnig-kalag-ga559d.Nin-[sard.Nergal]
14. The copper kettledrum is Ninsar,560that is Nergal.
15.kuš-gū-gal561d.[NINDA+GUD]15. The hide of a great bull is NINDA+GUD.562
15.kuš-gū-gal561d.[NINDA+GUD]
15. The hide of a great bull is NINDA+GUD.562
16.im-bard.[Utu-găl-lu16. Gypsum is the storm god (Ninurta).563
16.im-bard.[Utu-găl-lu
16. Gypsum is the storm god (Ninurta).563
17.esird.id17. Bitumen is the river god.564
17.esird.id
17. Bitumen is the river god.564
18.máš-ģul-dúb-ba-ad.[Ku-šu]18. The scapegoat is Kushu.565
18.máš-ģul-dúb-ba-ad.[Ku-šu]
18. The scapegoat is Kushu.565
19.udu-ti-la566d.[Gira]19.“The living lamb”is Gira.567
19.udu-ti-la566d.[Gira]
19.“The living lamb”is Gira.567
20.máš-gi-bil-lad.[Mu-uḫ-]ra20. The goat of the torch568is Muḫru.
20.máš-gi-bil-lad.[Mu-uḫ-]ra
20. The goat of the torch568is Muḫru.
21.še-bir-bir-ri u-pu-un-tum21.“Scattered grain(?),”chick pea (?)
21.še-bir-bir-ri u-pu-un-tum
21.“Scattered grain(?),”chick pea (?)
22.zērê ma-ka-lu-ú22. seed-corn, eating table and
22.zērê ma-ka-lu-ú
22. seed-corn, eating table and
23.dukḳa-gazpl.d.Nun-ŭr-rad.Ea56923. theḳagaz-pots are Ninurra-Ea.
23.dukḳa-gazpl.d.Nun-ŭr-rad.Ea569
23. theḳagaz-pots are Ninurra-Ea.
24.gišku-ma-nu 7 û-mu570kud.Marduk24. The seven (headed) weapon of laurel wood, the storm, the weapon of Marduk.
24.gišku-ma-nu 7 û-mu570kud.Marduk
24. The seven (headed) weapon of laurel wood, the storm, the weapon of Marduk.
25.kù-gi-sigpl.d.A-nun-na-ki25. Red sun-disks(?) are the Anunnaki.
25.kù-gi-sigpl.d.A-nun-na-ki
25. Red sun-disks(?) are the Anunnaki.
26.kù-gi nig-máš-zid571d.Maš-tab-ba-gal-ga26.The golden sacred kid(?) is the Great Twins.572
26.kù-gi nig-máš-zid571d.Maš-tab-ba-gal-ga
26.The golden sacred kid(?) is the Great Twins.572
27.maš-dūd.Un-gal Nibru-ki57327. The kid is Ungal574of Nippur.
27.maš-dūd.Un-gal Nibru-ki573
27. The kid is Ungal574of Nippur.
28.kur-gi-(ģu)d.Nin-sîg28. The crane is Ninsig.575
28.kur-gi-(ģu)d.Nin-sîg
28. The crane is Ninsig.575
29.sún576gišerin šita577d.Zi-i29. Thesunof cedar, weapon of Zu.578
29.sún576gišerin šita577d.Zi-i
29. Thesunof cedar, weapon of Zu.578
30.làl ...d.[ ]30. Honey ... is the god ...
30.làl ...d.[ ]
30. Honey ... is the god ...
31.lí ... li31. Oil ... oil ...
31.lí ... li
31. Oil ... oil ...
32.d.ídd.[ ]32. ... River-god, god...
32.d.ídd.[ ]
32. ... River-god, god...
Reverse I
1.karanu ellu ḳaḳḳul-ti enâ-šu1. White wine and bottle are his eyes.
1.karanu ellu ḳaḳḳul-ti enâ-šu
1. White wine and bottle are his eyes.
2.tittu piṣîtu579tulê-šu5802. The white fig is her breasts.
2.tittu piṣîtu579tulê-šu580
2. The white fig is her breasts.
3.iṣunurmû bir-ka-a-šu3. Thenur-fig is his (her) knees.
3.iṣunurmû bir-ka-a-šu
3. Thenur-fig is his (her) knees.
4.tittu581ki-sal-la-a-šu4. The fig is his (her) loins.
4.tittu581ki-sal-la-a-šu
4. The fig is his (her) loins.
5.mirsu pit puridi-šu5. Must is his (her) crotch.
5.mirsu pit puridi-šu
5. Must is his (her) crotch.
6.d.Ku-ši ṣêr ki-i-ṣi5826. The god Kushu over the chamber.
6.d.Ku-ši ṣêr ki-i-ṣi582
6. The god Kushu over the chamber.
7.d.Mu-uḫ-ra ina pan abulli7. Muḫru before the city gate.
7.d.Mu-uḫ-ra ina pan abulli
7. Muḫru before the city gate.
8.d.Sak-kut ina ḳabal appari8. Sakkut in the midst of the pool.
8.d.Sak-kut ina ḳabal appari
8. Sakkut in the midst of the pool.
9.d.Si-lak-ki583ina ma-na-ḫa-ti9. Silakki in the ruins.
9.d.Si-lak-ki583ina ma-na-ḫa-ti
9. Silakki in the ruins.
10.d.E-ḳu-rum584ina libbi šêr išdi10. Ekurum in the leg.
10.d.E-ḳu-rum584ina libbi šêr išdi
10. Ekurum in the leg.
11.d.Ab-ba- gu-la585ina igari11. Abbagula in the wall.
11.d.Ab-ba- gu-la585ina igari
11. Abbagula in the wall.
12.d.? ? ina nasikati12. [ ] in the fortress.
12.d.? ? ina nasikati
12. [ ] in the fortress.
13-17. ........................13-17.
13-17. ........................
13-17.
18.12 ilāni[ ]18. Twelve gods.
18.12 ilāni[ ]
18. Twelve gods.
Reverse II
1.[SAG-GĬR]-ME ša ina pani-šu namru5861. The battle which before him gleams.
1.[SAG-GĬR]-ME ša ina pani-šu namru586
1. The battle which before him gleams.
2.[ KU]-ŠÚ la587maḫ-ru2. ... not are received.
2.[ KU]-ŠÚ la587maḫ-ru
2. ... not are received.
3.[ -]u:NU: la-a3. [ ]NU= not.
3.[ -]u:NU: la-a
3. [ ]NU= not.
4.[ BT:]šu-u588:ILA:ma-ḫa-ri4. [ ]BI= that:ILA= to present.
4.[ BT:]šu-u588:ILA:ma-ḫa-ri
4. [ ]BI= that:ILA= to present.
5.[d.Ne-gun] erim-bi nu-tuk-a ai-bi ina ḳatê-šu la uṣûni5. Negun who foes has not. The wicked from his hand escape not.
5.[d.Ne-gun] erim-bi nu-tuk-a ai-bi ina ḳatê-šu la uṣûni
5. Negun who foes has not. The wicked from his hand escape not.
6.NE-RU:ai-bi:ID:ḳa-ti:TUK-A SAL-ŠEŠ?6.NE-RU= wicked :ID= hand : ? ?
6.NE-RU:ai-bi:ID:ḳa-ti:TUK-A SAL-ŠEŠ?
6.NE-RU= wicked :ID= hand : ? ?
7.d.Ne-gun589ḳa-lu-ú i-ša-tam7. Negun is he that burns with fire.
7.d.Ne-gun589ḳa-lu-ú i-ša-tam
7. Negun is he that burns with fire.
8.ḪU-gunu[1agin]:gu-nu-u:SI:ḳa-lu-u8. ThegunuofḪUhas the syllabic valuegunū:si(g)= to burn.
8.ḪU-gunu[1agin]:gu-nu-u:SI:ḳa-lu-u
8. ThegunuofḪUhas the syllabic valuegunū:si(g)= to burn.
9.NE:i-ša-tu:sa-niš ka-lu ni-ka9.NE= fire: Or = to consume offerings in fire.
9.NE:i-ša-tu:sa-niš ka-lu ni-ka
9.NE= fire: Or = to consume offerings in fire.
10.SAL-ŠEŠ590:ba-nu-ú: ga-lu10.ninmuš= blaze, burn.
10.SAL-ŠEŠ590:ba-nu-ú: ga-lu
10.ninmuš= blaze, burn.
11.SI:ba-nu-ú:NE ga-lu11.si(g)= blaze:bil = burn.
11.SI:ba-nu-ú:NE ga-lu
11.si(g)= blaze:bil = burn.
12.mûdû mûdâ li-kal-lim12. Let the knowing inform the knowing.
12.mûdû mûdâ li-kal-lim
12. Let the knowing inform the knowing.
13.la mûdû ul immar13. He that knows not may not read.
13.la mûdû ul immar
13. He that knows not may not read.
ki-ma labiri-šuiluNinurta-naṣir mar Ilu-iḳîšaameluašipu išṭur bûši E-šu-me-ráAccording to its original Ninurtu-naṣir son of Ilu-iḳiša, the priest of magic wrote. It is the property of the temple Ešumera.591
ki-ma labiri-šuiluNinurta-naṣir mar Ilu-iḳîšaameluašipu išṭur bûši E-šu-me-rá
According to its original Ninurtu-naṣir son of Ilu-iḳiša, the priest of magic wrote. It is the property of the temple Ešumera.591