The Semitic Ishtar Cult 9781463213398

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ANALECTA GORGIANA

Volume 40

General Editor

George Anton Kiraz Analecta Gorgiana is a collection of long essays and short monographs which are consistently cited by modern scholars but previously difficult to find because of their original appearance in obscure publications. Now conveniently published, these essays are not only vital for our understanding of the history of research and ideas, but are also indispensable tools for the continuation and development of on-going research. Carefully selected by a team of scholars based on their relevance to modern scholarship, these essays can now be fully utilized by scholars and proudly owned by libraries.

T h e Semitic Ishtar Cult

The Semitic Ishtar Cult

GEORGE AARON BARTON

GORGIAS PRESS

2007

First Gorgias Press Edition, 2007 The special contents of this edition are copyright / s u - u t - ] l u - m u

a

a-na bi-lit alu

Nina

6

a-na binat

S i n t a - l i - m a t ilu

7

a-na pa-ri-sa-at p u r u s s i ila-at kal

ilu

amati-jo? vi-za-kar ta-]na-da-a-ti zik-ri

sal. • • . | j l a n i ] - j ^

S a m - s i sa (?) k u l - l a t s a r r u - t i

a-na bi-lit sam-i u irsi-tim ma-hi-rat

9

a - n a si-ina-at i k - r i - b i l i - k a - a t

tis-li-ti

un-ni-ni

10

a-na ila-tim rimi-ni-ti

11

ilu

12

da-al-pa-a-ti mal a - t a m - i n a - m mab-ra-ki

13

a-na at-mu-u-a

sa n i i - s a - r a

sa b i i l - l u - l u

i-ra-am-mu

i-si-ik-sa

su-nu-bi lib-sa-a

14

a-na zik-ri-ya siim-ru-si ka-bat-ta-ki am-ri-in-ni b i l t u ki-i su-ub-bu-ra-ki

16

m

17

sab-tu

Assur-nas-ir-apal pa-lih ihi-ti-ki

18

mu-kin

19

ba-si-ilj i-si-ua-ti-ki

XIV

20

mu-da-hi-id

21

apal m

ilu

22

ab-ba-ni-ma ul

24

nisi -pi

pit-ku.-du

istarati-pZ-ki

lip-pa-sir libba arad-ki

siim-ru-su

la m u - p a r - k u - u sa

sarri pa-lib

matu

ilu

ilu

ta-ra-mi.

u-sap-pa-a

maniman

ka-a-a-an

ASsnr-Av' u l i - d a - n i - m a u l i m - d a - b a - r a

B-tar

25

at-ti-ma

26

i - n a ni-is i n i - k i

u - s u m - g a l - l a t ilani-pZ

27

t a l - k i - n i - m a u l - t u k i - r i b s a d - i a - n a s i p - p i n i s i -pi

28

t u - k i - i n - n i imc h a t t a is-ri-i-ti a - n a l i - t a b - b u r

29

a t - t i - m a ilu

30

ta-ki-si-ma

31

i n a pi-i-ki u-sa-a ud-du-us

32

isriti-_pZ s u - u h - h a - a - t i

tu-di-ni-ma

tab-su-hu

Is-tar tu-sa-as-ri-hi ki-nu-ti

sii-zu-ba

ilu-ut-ki

ra-sub-ti

bil-u-ti tab-bi-in-ni

da-ad-mi

zik-ri

ga-ma-lu, ilani-p?

u-di-sa

na-ak-mu-ti

a-na-ku

33

ilani-p? s u l - p u - t u - t i

34

is-ku-u X I V

ab-ni a-sar-su-nu

35

li-si-pis-ma isu

36

sa i n a b u r a s i l i k - t i svi-su-mi i - t a l - m u

istarati-pZ u-kin-su-nu i r s a im

zi-bi-ki

ilani-jj? r a b u t i - p i .

i n a k i - r i b sad-i sa la i d u - s u - n u

b a - s a - k u - m a b i - l u t - k i ul

na-di-nu

parakka-ki

bi-bil l i b - b i - k i

Raman

lim-ra-as

arad-ki

na-ram-ki

mu-sa-az-iii-nu

kurun-nam

S a m - s i ilu

23

ana-ku

a - b a k - k a (?)

[u]-zu-un-ki

15

ilu

ta-bi-il

gim-ri

8

Is-tar m i m m a

ka-tuS-sa

sa-ku-tu

ut-tir a-na

urlcarini ina'alu

sa-a-ti takni-i

ki-rib-sa

* Of. for the text, ZelUchHft fttr Assyriologie, Vol. V., p. 79

mu-sap-si-ih

ilu-ti-ki

[3] 133 P R A Y E R OF ASSTJRNASIRPAL SON OP SAMSIRAMAN.

Translation.

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36

" The thing he received from me the words I relate To the mother of wisdom [the lady of] majesty To her who dwells at Ibarbar, the goddess [who] made me renowned, To the queen of the gods, into whose hands are delivered the commands of the great gods, To the lady of Nineveh [of the gods], the exalted one, To the daughter of Sin, the sister of Samas, who rules all kingdoms, To her who determines decrees, the goddess of the universe, To the lady of heaven and earth, who receives prayers, To her who hears petitions, who heeds sighs, To the merciful goddess, who loves justice, Istar—everything which is corrupted distresses her ! Afflictions as many as I see I bewail before thee ! To my sorrowful words may thy ears be inclined, To my afflicted speech let thy heart be open, Look on me, O Lady, thus may thy turning make glad thy servant's heart. I am Assurnasirpal, thy afflicted servant, Humble, worshipping thy divinity, provident, thy favorite, Who set up thy fourteen goddesses, who without ceasing offers thy sacrifices, Who desires thy shrines, who adorns thy sanctuary, Who makes abundant the wine, the joy of thy heart, which thou lovest, The son of Samsiraman, the king, the worshipper of the great gods. I was begotten in the midst of mountains which no one knows. I had no understanding, and to thy ladyship did not regularly pray, The people of Assyria neither knew nor received thy divinity, But thou, O Istar, mighty princess (?) of the gods, In the lifting up of thy eyes didst thou teach me and desired'st my lordship. Thou didst take me from the mountains and call me to the threshold of the people, Thou didst establish for me the sceptre of the shrines for ever (lit. till the growing old of the dwelling), And thou, O Istar, didst make great my name, And thou hast given to the faithful salvation (and) reward. It went forth from thy mouth to renew the burned gods, The falling temples I renewed, The overthrown gods I built up, I restored to their places; The fourteen goddesses were exalted, I established them for ever, I made a bed of wrfcarww-wood, a firm divan giving rest to thy divinity, Whose interior was surrounded with gold adorned

[4] 134

37 38 39 40 41 42 43 44

ni-sik-ti abni-2)/ sad-i sii-ku-ra u-za-'a-in-si k i - i . . u-lil-si a-na su-ub-bi-i u-mal-si d-nam-mir-si kima saruri ilu Sam-si a-[si-i ii-sar-si-si ina I-bar-bar sd-bat la-li-si [inaj mi-ni-i d-kal-lil-ki-ma a tu-man-ni-i-ma mursa a-ta buani-pZ mu-ta pi-ris-tu kit [-tu (?) Reverse.

1* 2 Ka-a-a-na-ma 3 4 ki-i la pa-lih ilu-ti-ki ka(?) 5 ki-i la ar-si ar-ui hab-[la-ti] 6 gi-na-a su-us-ra-ku 7 par-sa-ku-ma ni-'i-lu ul a8 ina isu Kussi sarru-ti-ya li-zi-im-ma 9 nap-tan a-pa-ta-nu ul i-di-ha-a 10 kurun-nam sa nap-la-hi a-na da-da-ri 11 bit-nu-u rig-ma sum-su-ka-ku si-mat, 12 u Ija-da-a balati-pi zu-um-ma-ku 13 ini-a-a bit-ru-ma-ma ul u-sab-ba-a 14 ul u-5a-ka-a a-na i-li-ni pa-an kak-ka-ri 15 a-di ma-ti biltu mursu la na-par-ku-u Ijal-ku si-ki-ya. 16 ana-ku m ilu Assur-nas-ir-apal sii-ud-lu-pu pa -lih-ki 17 sa-bit ka-ni ilu-ti-ki mu-sa-pu-u bi-lut-ki 18 nap-li-si-ni-ma enta-ki lu-sa-ap-pi 19 sa ti-zi-zi rimi-ni-ma ka-bat-ta-ki lip-pa-sir 20 ga-ma-lu lib-ba-ki ili-ya lim-ra-as 21 su-si-i mur-si suni-si-ki hi-ti-ti 22 ina pi-i-ki biltu lim-ku-ta pa-sa-hi 23 issakka mi-ig-ra-ki sa la inu-u ka-a-a-an 24 ri-si-sii ri-i-mu da-lip-ta-su ku-ur-di 25 sab-ti a-bu-us-su a-na na-ra-mi-ki abi ilani-pi..... ilu Assur 26 [a-na] ah-rat u-mi lut-ta-'i-id [bi-lu]-ut-ki sami u irsitim. 27 . . . .lu-sar-ba-a ina ikal m ilu Assur-bani-apal sarri kissati sarri matu ilu Assur hi. etc. * The first line of the reverse is illegible.

[5] 135

37 38 39 40 41 42 43 44

With nisikti-stones of the mountain, I adorned it (the statue) like — I made it beautifully bright. I filled it I made it shine like the splendor of the rising (?) sun. I set it up (?) in Ibarbar, the dwelling of its might, In what have I wronged thee ? Why (?) hast thou appointed me disease ? boils, pestilence fleeing away of faith Beverse.

2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

Continually Before thy divinity As one who does not worship thy divinity [I am tortured] If I have not incurred sin and evil [why am I afflicted ?] In (my) foundations, I am unloosed I am broken in pieces, rest (?) I [do not find (?)], On the throne of my kingdom I fasted, To the meal I had prepared I did not come near, The wine of the temple-service into gall Is changed, I am confused in (my) word, of the beauty And joy of life I am deprived. My eyes are sealed, I cannot see; I do not lift them up above the face of the earth. How long, O lady, shall the disease without cessation destroy my members ? I, Assurnasirpal, sorely afflicted, thy worshipper, Who seizes the staff of thy divinity, who prays to thy ladyship, Be favorable to me, to thy mightiness let me pray, Because thou art strong pity me, let thy heart be open ! Do good, let thy heart be grieved over me ! Cause (my) sickness to go out, restrain (my) sin ! From thy mouth, O lady, let my tranquility fall! The priest-king, thy favorite who never changes, Grant him mercy and strengthen his weakness, Assur! Intercede for him with thy beloved, the father of the gods Unto future days let me exalt thy ladyship (?) . . .let me magnify heaven and earth."

This is the oldest memorial we have of the IS tar of Mneveh. It professes to come from cir. 1800 B. C. The copy which we have comes from the library of Assurbanipal, and yet there is about the whole tablet an archaic style and coloring which points to a much higher antiquity for its origin. The occurrence of

[6] 136 MENTIONS OF ISTAR OF N I N E V E H IN A S S U R N A S I R P A L , 8 8 5 - 8 6 0 B'. C-

1

(Cf. I R. 18. 1 (37) sq.)

I-na bi-ib-lat lib-bi-ya u tir-si kati-ya ilu Istar bilit

ramat sangu-ti-a lu-tam-gu-ra-ni-ma

i-pis kabli u tahazi libba-sa ub-

la-ma.

2

(I R . 18. 70)

Ina ki-bit ilu Assur ilu Istar ilani-pZ rabuti-pi bili-pZ-a istu alu

Ni-nu-a a-tu-mus.

3

(I R. 25. 91)

A-na matu Is-mi-ih-ri-pZ a-lik.

ti-sa ak-sud,

isu

Matu Is-mi-ih-ri-pZ ana si-hir-

gusuri -pi sa Is-mi-ih-ri-pZ

a-ki-si a-na alu

Ni-nu-a

ub-la a-na ilu Istar bi-lat alu Ni-nu-a tabti-ya akis (?).

MENTIONS OF ISTAR OF N I N E Y E I I IN S H A L J I A N E S E R I I . , 8 6 0 - 8 2 5 B . C.

1

(Obelisk Ins. 1. 13 sq ) Ilu

Istar ris-ti Sami-i u irsi-ti sa pa-an kar-du-ti

suk-lu-lat [ilani]-p/ rabuti-p? mu-si-mu simati-^Z mu-sar-bu-u sarru-ti-ya.

2

( I I I R . 7. 3)

Ilu

1

(I R. 30. 13)

Ina ki-bit ilu Assur ilu Samas ilu Raman ilu Istar ilani-pZ

Istar bi-lat kabli u tahazi.

MENTIONS IN SAMSI-RAMAN, 8 2 5 - 8 1 2 B . C.

tik-li-a kima kil-lih-tu (?) a-na sipi-pZ-a ik-nu-su.

MENTIONS OF ISTAR OF N I N E V E H IN SARGON, 7 2 2 - 7 0 5

(This passage is found in Winckler's Keilschrifttexte

B.C.

Sargons II. p. 29 pi. 62 1.

5 sq.,also in the Sargon cylinder 1. 69 pub. by "Winckler op. cit. p. 43, and in Lyon's Sargontexte, p. 17. 1. 86, 87.) 1

Ilu

A-nu mu-sal-lim ip-git ka-ti-ya ilu Is-tar mu-sam-mi-hat, nisi-pZ-su nibit abulli tin A-num u ilu Is-tar sa Si-id ahari as-kun.

[7] 137

sarru for king along with patisi, or as it is now read issaklcu is so far as we know an anachronism in Assyria at 1800 B. C., and points to an editing of our hymn at a later date. Notwithstanding this the statements of the hymn must have,been based on an older tradition, and for our purposes may be regarded as historical. After this hymn we have no certain reference to the Istar of Nineveh for nearly a thousand years. There are references to Istar in a letter of Tushratta king of Metanni to Amenophis III. king of Egypt,* but we have no evidence that the Istar of the shrine at Nineveh was in the writer's mind. The probabilities are that she was not. Assur-ris-isi, king of Assyria cir. 1150 B. C.f possibly refers to her in a wish expressed in a votive offering that Istar may hear prayers, but it is not clear whether the Istar in question is the Istar of Nineveh or of Assur. In either case the reference adds nothing to our knowledge of Istar. MENTIONS OF ISTAR OF N I N E V E H IN A S S U R N A S I R P A L , 8 8 5 - 8 6 0 B . C .

1 " In the wish of my heart and the placing of my hand, Istar, the lady who loves my priesthood favored me, and brought her heart to the accomplishment of battle and war." 2 "At the command of Assur and Istar, the great gods, my lords, I marched from Nineveh." 3 " Unto Ismikhri 1 went. Ismikhri to its farthest limits I conquered. Beams of Ismikhri I cut, unto Nineveh I brought, unto Istar, lady of Nineveh my patroness I presented (?)." MENTIONS OF ISTAR OF N I N E V E H IN S H A L J I A N E S E R I I . , 8 6 0 - 8 2 5 B . C .

1

" Istar, the first bom of heaven and earth who is perfect in bravery, who establishes the fates (and) enlarges my kingdom."

2 " Istar the queen of fight and battle." MENTIONS IN SAMSI-RAMAN, 8 2 5 - 8 1 2 B . C .

1 " A t the command of Assur, Samas, Raman, Istar, the gods my helpers, like they submitted to my feet." MENTIONS OF ISTAR OF N I N E V E H IN SARGON, 7 2 2 - 7 0 5 B . C .

1 " Tor Anu who completes the work of my hand, and for Istar who makes its people thrive I named the gates of Anu and Istar on the west side." * Cf. PSBA., Vol. X. p. 660 sq. t Cf. I l l R. 3, No. 6.

[8] 138 M E N T I O N S OF ISTAR OP N I N E V E H IN SENNACHERIB, 7 0 5 - 6 8 1 B . C .

1

(I R. 41, 50) ilu

A-na-ku a-na ilu Assur ilu Sin ilu Samas ilu Bil ilu Nabu

Nergal

ti-ik-li-ya

52

51

ilu Istar sa Nina Id ilu Istar sa alu

a-na lca-sa-di amilu

Arba-ili

ilani-pZ

nakri dan-ni am-hur-su-nu-ti-ma.

2

(Smith's Sennacherib, Is-tar.

p. 140}—Nina-&i ma-ha-zu si-i-ru

alu

na-ram

ilu

3

(Smith, op. cit. pp. 143, 144). Ikal mah-ri-tu sa U I C L X ina ammat saki i-na tar-si za-mi-i bitu zig-gur-rat L X X X ina ammat rapasti i-na tar-si biti na-ma-ri bit ilu Istar.

4

I I C L X V I I I ina suk-lum rabu-ti sak-ki kabli-tim mi-ih-rit za-mi-i ad-manni ku-tal ilu Is-tar I I I C L X X X I I I ina suk-lum rabu-ti sak-ki kab-litum sa-ni-tum mu-sat-ti sa-a-ri a-har-ri ku-tal bitu zig-gu-rat bit ilu Is-tar.

5

(Smith, op. cit., p. 155 sq.) sa ilu Assur u ilu Is-tar a-na ri-i-um-tu u nisi-p? i-nam-bu-u.

1

4 (I R. 45) 1 fAssur-ahi-iddi-na sa ina tukulti ilu Assur] ilu Sin ilu 5 SamaS i l u Nabu ilu Marduk ilu Istar sa Nina-At Bilu Istar sa Arba-ili-/«' ilani-j>Z rabuti-jp? bili-pZ-su 7 ul-tu si-it ilu Sam-si a-di irib ilu Sam-si 8 it-tal-lak-u-ma ma-hi-ra la i-su-u.

2

Cf. I

3

(I R. 47. Col. V I . 27 sq.) 2 7 ilu Assur ilu Istar sa Nina-7ci ilàni-^tZ matu Assur-7«' 28 kali-su-nu ina kir-bi-sa ak-ri-ma wkirru niki-pZ tas-ri-ih-ti ib-bu-ti 30 ma-har-su-un ak-ki-ma 31 u-sam-hi-ra kad-ra-a-a :ì- ilàni-p/ satu-nu ina ku-un lib-bi-su-nu 33 ik-tar-ra-bu Sarru-u-ti 34 amilu rabùtipl u nisi-pZ mati-ya ka-li-su-nu 35 ina ta-kul-ti u ki-ri-i-ti 36 ina isu pasuri ta-si-la-a-ti 37 ki-rib-sa u-si-sib-ma.

4

( I I I R. 16, Col. VI. 14) 1 4 sa ilu Assur u ilu Is-tar pl i-nam-bu-u zi-kir-im.

5

( I I I R. 16, Col. V I . 22) ilu Assur u ilu Is-tar ik-ri-bi-ka i-sim-mu.

6

( I I I R. 15. 22) ilu Is-tar bi-lit kabli tahazi ra-'i-i-mat sa-an-gu-ti-ya a-a ta-zi-iz-ma isu kasat-su-nu tas-bir, etc.

mati

M E N T I O N S OP ISTAR OP N I N E V E H IN E S A R I I A D D O N , 6 8 1 - 6 6 8 B . C .

R.

46.

38

(Col. IV.), I l l

R.

15. 4 (Col. I.), I l l R. 15. 5 (Col. II.).

15

a-na bi-lut mati u nisi-

23

i-da-

[9] 139 MENTIONS OF ISTAR OF NINEVEH IN SENNACHERIB, 7 0 5 - 6 8 1 B . C.

1

" I prayed unto Assur, Sin, Samas, BIL, Nabu, Nergal, Istar of Nineveh, Istar of Arbela, the gods whom I trust, for the capture of my mighty foes."

2

" Nineveh the great fortress, the city beloved of Istar.

3

" The former palace, which was 360 cubits long on the side of the enclosure of

the tower, 80 cubits in breadth on the side of the brilliant temple, the temple of IStar." In Cylinder B. there is a variant to lines 50 and 51 of the inscription last quoted. Sennacherib is describing some land he reclaimed from the river Tibilti, and says: 4

" 268 great cubits in length on the side before the temple the dwelling the kutal of Istar, 383 great cubits in height in the second middle beginning (?) at the west of the tower of Istar."

5

"Whom Assur and Istar for the government of the country and people shall name."

1

"I

2

The point to be noted here is that Istar of Nineveh is a goddess in Esarhad-

MENTIONS OF ISTAR OF NINEVEH IN ESARHADDON, 6 8 1 - 6 6 8 B . C.

am Esarhaddon who by the power of Assur, Sin, Samas, Nabu, Marduk, Istar of Nineveh, Istar of Arbela, the great gods my lords from the rising of the sun to the setting of the sun marched without rival."

don's pantheon. pantheon. 3

The same is true of the other references to that

" Assur (and) Istar of Nineveh, the gods of Assyria, all of them into it (the palace) I invited; large pure sacrifices I offered before them, I presented my present. These gods in the faithfulness of their hearts drew near unto my royalty. The princes and people of my country all of them at the banquet and feast at the festive table in its midst I caused to sit," etc. A feast is then described.

4

" Whose name Assur and Istar for the sovereignty of the country and peoples shall name."

5

"Assur and Istar shall hear thy prayer."

6 " Istar lady of onslaught and battle who loves my priesthood stood at my side and broke their bows."

[10]

140 M E N T I O N S OF KTAII OF N I N E V E H I N ASSURBANTPAL, 6 6 8 - 6 2 6 B . C.

1

(V R. 1. 13 sq.)

I n a i-pis pi-i mut-tal-li sa ilu Assur flu Bilit flu Sin ilu

Samas ilu Raman ilu Bil ilu Nabu ilu Istar sa N i n a - i i Hit, Sar-rat kid-mu-ri ilu Istar sa alu Arba-ili-H ilu Adar ilu Nergal ilu ik-bu-d d-pah-hir nisi-p/ matu

Nusku

Assur-/,'/.

2

Cf. also for the same pantheon V R. 1. 41 sq., V R. 2.127 sq., Y R. 3. 12 sq., V R. 3. 27 sq., V R. 4.46 sq., Y R. 6. 126 sq., Y R. 8. 19 sq., Y R. 8. 52 sq., V R. 8. 73 sq., Y R. 9. 61 sq., V R. 9. 97 sq., V R. 10. 33 sq., Y R. 10. 60 sq., V R. 10. 118 sq. and Smith's Assurbanipal, pp. 95, 96.

3 4

(V R. 2. 107) ilu Assur ilu Istar ilani-pi bili-j>/-ya. Cf. V R. 1. 56, Y R. 4. 119, Y R. 6. 71, V R. 7. 75, V R. 8. 17, V R. 8. 30. V R. 9. 6, V R. 9. 20, Smith's op. cit., p. 135. V R. 1. 84) Nam-ri-ri ilu Assur u ilu Istar is-hu-pu-su-ma. (V R. 2.38.) Ina tukul-ti ilu Assur u flu Istar ik-su-du kata-a-a kaspa hurasa.

5 6 7

(V R. 3. 50.) Ul-tu isu Kakki-pZ ilu Assur u ilu Istar ili matu Ilamtilei d-sam-ri-ru. 8 (V R. 5. 123.) Ina a-mat ilu Assur u ilu Istar sa u-ma-'i-i-ru-in-ni. 9 (V R. 5. 29) ilu Assur u ilu Istar sa ida-a-a il-li-ku. 10 (V R. 4. 9.) Ina su-up-pi-i sa ilu Assur u ilu Istar d-sap-pu-u 1 0 un-ninni-ya il-ku-u is-mu-u zi-kir sapti-ya. 11 (V R. 5. 130.) Ina a-mat ilu Assur u ilu Istar ki-rib ikallati-su i-ru-ub. 12 (V R. 6. 56.) Sa ina ki-bit ilu Assur u ilu Istar i-pu-su ardu-u-ti. 13 Cf. V R. 1. 39, V R. 2. 116, V R. 4. 21 and 33, V 11 5. 63 and 90 and 126, V R. 7. 10 and 13, and 53 and 70 and 104 and 107, V R. 9, 112 and 90, V. R. 10. 7 and 19 and 22 and 109 and I I I R„ 16, No. 4. 14 (V R. 10. 51 sq.) Nina-H 5 2 alu si-i-ru na-ram flu Bilit (Variant Is-tar.) 15 Y R . 9. 87) ilu Bilit ka-rit-tii. 16

(V R. 9. 75) ilu Bilit ri-im-td ilu Bil.

17

(V R. 10.24) ul-tu a-na na-dan (?) kirru nikani-pZ i-lu-u 2 5 ina I-bar-bar subat bilu-ti-su-un 26 ma-l)ar ilu Bilit ummi ilani-pZ rabuti pi 27 hi-irtu na-ram-ti ilu As§ur 28 i-pu-su.

18

(I R. 7. AL. 3 121) 1 A-na-ku matu ilu Assur-/« sa ilu mu-us nisi-pZ sa ad-du-ku tahazi 3 ili-su-un az-ku-up ka-a i-li-su-un.

m ilu As§ur-bani-apli sarri kissati sarri Assur ilu Bilit i-mu-ki si-ra-a-ti 2 u-sat-liisu mid-pa-a-nu iz-zi-td sa ilu Istar bi-lit muh-hu-ru i-li-su-nu d-ma-hir karanu ak-

[11] 141 M E N T I O N S OF ISTAR OF N I N E V E H I N ASSURBANTPAL, 6 6 8 - 6 2 6 B . C .

1 "To execute the exalted command which Assur, Bilit, Sin, Samas, Raman, Bil, Nabu, Istar of Nineveh, the Queen, of Kid-muri, Istar of Arbela, Adar, Nergal (and) Nusku commanded, he assembled the people of Assyria," etc. The point of the foregoing quotation, as that of the numerous references under No. 2, is that Istar of Nineveh was a goddess of Assurbanipal's pantheon. 3 " Assur and Istar the gods my lords." In the foregoing and in all the references under No. 4, Assur and Istar are classified together as " the great gods my lords." 5 " The brilliance of Assur and Istar overthrew him." 6 " By the might of Assur and Istar my hand captured silver and gold." 7 " After I had caused the weapons of Assur and Istar to march over Elam." 8 " A t the command of Assur and Istar who sent me." 9 " Assur and Istar who march at my side." 10 " I n my prayers which I offered to Assur and Istar, my sighs they received, they heard the speaking of my lips." 11 " At the command of Assur and Istar I entered into his palaces." 12 " Who at the command of Assur and Istar became a servant" (lit. did service). From these quotations and the references given under No. 13, it will be seen that the weapons, the government and the power of Assyria were ascribed to Assur and Istar, and all successes small and great were considered their gift. 14 " Nineveh, the lofty city beloved of Bilit (variant, Istar)." Hence Bilit is a synonym for, or title of Istar, and we refer the following to her: 15 " Bilit the warrioress." 16 " Bilit the beloved of Bil." Who Bil is, a succeeding chapter will reveal. 17 " Afterwards I arranged to offer pure sacrifices in I-bar-bar, the dwelling"of their lordship, before Bilit, the mother of the great gods, the favorite spouse of Assur." 18 " I am Assurbanipal, king of hosts, king of Assyria whom Assur and Bilit made complete in lofty power. Over the lions which I killed, I lifted up the bow, the might of Istar queen of battle. I offered over them a prayer. I poured wine over them."

[12] 142 19

( I I II. 66. Sm. Assurbanipal, p. 303) 1 A - n a Bilit bilit matâti a-si-bat \ I-bar-bar m ilu Assur-bani-apli sarri matu ilu Assur-fci rubu pa-lihsa

2

salckânâku

bin-ut

kati-sa, etc

ilu Istar bilit-ya ina pi-i li-is-ki Bilit. kisal

su-a-tti pan

7

6

ina

û-mi-su kisal bit

si-kit-ta-su u-rab-bi a-na sat-ti

ma-hir-si

8

uk-ki. ya-a-ti m, ilu

ilu

Assur-bani-

apli pa-lih ilu-u-ti-ki rabi-ti ba-lat u-mi araki-p/ taba lib-bi itti rigma ittaliku I-bar-bar lu-lab-bi-ra sipi-ya.

IsTAR'S

DESCENT.

( I V R. 31, Lenormant's Choix Textes, No. 30, A L 3 p. 110 and Lyon's p. 63). 1

A-na mati la târat kak-ka-ri i-ti-[i]

2

ilu Istar binât ilu

3

is-kun-m a binât ilu Sin d-zu-un-[sa]

Sin li-zu-un-sa is-kun

4

a-na bit i-ti-i su-bat ilu

5

a-na biti sa i-ri-bu-su la a-su-u

6

a-na har-ra-ni sa a-lak-ta-sa la ta-a-a-rat

7

a-na biti sa i-ri-bu-su zu-mu-mu-u nu-ii-ra

Ir-kal-la

8

a-sar ipràti bu-bu-us-su-nu a-kal-su-nu ti-it-tu

9

nu-u-ru ul im-ma-ru ina i-ti-ti as-ba

10

lab-su-ma kima is-su-ri su-bat ksip-pi.

11

ili isu dalti u isa

12

ilu Istar a-na bab mati la târat ina ka-sa-di-sa

13

a-na amilu

sikkuri sa-pu-uh ip-ru

kipi ba-a-bi a-ma-tum iz-zak-kar

14

amilu

15

pi-ta-a ba-ab-ka-ma lu-ru-ba a-na-ku

16

sum-ma la ta-pat-ta-a ba-a-bu la ir-ru-ba a-na-ku

17

a-ina)i-ha-aH dal-tum sik-ku-ru a-sab-bir

kipi mi-i pi-ta-a ba-ab-ka

18

a-mah-ha-as si-ip-pu-ma u-Su-pal-kat isu

19

u-si-il-la-a mi-tu-ti akilûti-pZ bal-tu-ti

20

ili bal-tu-ti i-ma-'a-du mi-tu-ti

21

amilu

22

iz-zak-ka-ra a-na rabi-ti ilu

23

i-zi-zi bi-il-ti la ta-na-sa-as-si

dalâti-p?

kipu pa-a-su i-pu-us-ma i-kab-bi Istar

24

lu-ul-lik sum-ki lu-sa-an-ni a-na sar-ra-ti ilu

25

i-ru-um-ma amilu

26

an-ni-ta mi-i a-ha-ta-ki ilu

kipu iz-za-kar-[ra] Is-tar

Allati

Manual.

[13] 143

19 " T o Bilit, lady of countries who dwells at Ibarbar, Assurbanipal, king of Assyria, the prince, her worshipper, the mighty man, the creature of her hand, etc At that time an altar (?) of the house of Istar my lady oipi-i stone I set up. Its work I elaborated for the pleasure (?) of Bilit. That altar (?) before her I placed. (To) me Assurbanipal, the worshipper of thy great divinity give a life of long days (and) goodness of heart. With a cry walking to and from Ibarbar may my feet grow old." In confirmation of the identification of Istar and Bilit made above it will be noticed that the two names are used interchangeably here in reference to one and the same goddess. ISTAR'S DESCENT.*

1 2 3 4 5 6 1 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26

" Unto the country without return, the land of darkness Istar, daughter of Sin, set her ear. The daughter of Sin set her ear Unto the house of darkness, the dwelling of Irkalla, Unto the house whose entrance has no exit, Along the way whose going has no return, Unto the house whose entrance is bereft of light, Where dust is their food, their sustenance clay, Light they do not see, in darkness they dwell, They are clothed like birds (with) a garment of wings, Over door and bolt the dust is spread. Istar, when she approached the gate of the land without return; To the keeper of the gate addresses a word : ' Keeper of the waters open thy gate, Open thy gate—I will enter! If thou dost not open thy gate (so that) I can enter, I will shatter the door, I will break the bolt, I will break the threshold and shiver the doors; I will raise up the dead to eat and live, The dead will outnumber the living.' The keeper opened his mouth and speaks, He says to the princess Istar: ' Stay, O lady, do not remove it (the door), I will go (and) announce thy name to the queen Allat.' The keeper entered and announces (to Allat) ' This water thy sister Istar [has crossed]

* I refer this poem to the IStar of Nineveh, as she is the only IStar of whom it is said that she is the daughter of Sin and the sister of Samas. As the colophon of the tablet gives no hint of the plaoe of composition, that point has to be decided on the evidence of the mythology.

[14] 144

27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

mid *-gil-tu Sa kip-pi-i rabúti-pí da ilw Allatu an-ni-ta i-fna si-mi-sal ki-ma ni-kis isu tap-pu i-ru ki-ma sa-bat ku-ni-ni iz-li mi-na-a lib-ba-sa ub-la-a-ni mi-na-a kab an-ni-tu mí-í a-na-ku it-ti ki-ma rihsi-p¿ inili-im ki-ma sikari {1)-pl. mili ma'di lu-ub-ki a-na ítli-pl sa i-zi-bu sal hi-[ra-ti-su-un] lu-ub-ki a-ua Sal ardáti-pZ Sa istu Sun amilu ha-i-ri-si-[na], a-na amilu sibruti la-ki-i lu-ub-ki sa ina la umi-pZ-Su tar a-lik amilu kipu pi-ta-as-si ba-ab-[ka] up-pi-is-si-ma ki-ma parsi-p? la-bi-ru-[ti] il-lik amilu kipu ip-ta-as-sa ba-ab-[su] ir-bi bí-íl-ti Kutu-7« li-ris-[ma]. ikal mati la tárat li-ih-du ina pa-ni-ka ist-in baba u-si-rib-fi-ma um-ta-si it-ta-bal aga raba-a sa kakkadi-sa, am-mí-ni amilu lcipu ta-at-bal aga raba-a sa kakkadi-ya. ir-bi bí-íl-ti sa ilu Allatu ki-a-am parsi-pKa. gana-a baba u-si-rib-si-ma um-ta-si it-ta-bal in-sa-ba-ti sa uz-ni-sa. am-mí-ni amilu kipu ta-at-bal in-sa-ba-ti sa uz-ni-ya. ir-bi bí-íl-ti sa ilu Allatu ki-a-am parsi-p?--sa sal-su baba u-si-rib-si-ma um-ta-si it-ta-bal abnu niri-pl sa kisadi-sa, am-mí-ni amilu kipu ta-at-bal almu niri-pZ sa kisadi-ya. ir-bi bí-íl-ti sa ilu Allatu ki-a-am parsi-pü-sa rib-u baba u-si-rib-si-ma um-ta-si it-ta-bal du-di-na-ti sa irti-sa am-mí-ni amilu kipu ta-at-bal du-di-na-ti sa irti-ya. ir-bi bí-íl-ti sa ilw Allatu ki-a-am parsi-p?-sa Jjas-su baba u-si-rib-si-ma um-ta-si it-ta-bal sib-bu abnu yarahu sa kablipl- sa. am-mí-ni amilu kipu ta-at-bal sib-bu sa abnu yarah u sa kabli-pf-ya. ir-bi bí-íl-ti sa ilu Allatu ki-a-am parsi-pZ-sa. sitti-su baba u-si-rib-si-ma um-ta-si it-ta-bal simiri-pZ kati-sa u sipi-sa, am-mí-ni amilu kipu ta-at-bal simiri-p? kati-ya u sipi-ya ir-bi bí-íl-ti sa ilu Allatu ki-a-am par¡á-p?-sa sib-u baba u-si-rib-si-ma um-ta-si it-ta-bal su-bat sapil-ti sa zu-um-ri-sa.

* Aocording to Jei'emias.

[15] 145

27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

As a visitor (?) of the great fountains (?) ' When Allat heard this, Like the cutting of a tap-pu tree, she Like the destruction of the kurinni reed ' What has her heart brought to me ? What These waters I with Like the overflowings of a flood, like the rushing waters of a great flood I will weep for men who have left their wives, I will weep for the handmaids taken from the bosom of their husbands. For the little children I will weep who out of their time Go, keeper, open thy gate to her, Do to her according to the ancient commands.' The keeper went and opened to her his door: ' Enter, O lady, may Kutu (i. e. the underworld) rejoice, May the palace of the land without return be glad in thy presence,' He made her enter the first gate and approached (?) (her and) took away the great crown of her head. ' Why, O, Keeper, dost thou take away the great crown of my head V' ' Enter, O lady, because Allat—such are her commands.' The second gate he made her enter and approached (?) (her and) took away the ornaments of her ears. ' Why, O keeper, dost thou take away the ornaments of my ears ?' ' Enter, O lady, for Allat—such are her commands.' The third gate he made her enter and approached (?) (her and) took away the necklace of her neck. ' Why, O keeper, dost thou take away the necklace of my neck ? ' ' Enter, O lady, for Allat—such are her commands.' The fourth gate he made her enter and approached (?) (her and) took away the clothing of her breast. 1 Why, O keeper, dost thou take away the clothing of my breast ?' ' Enter, O lady, for Allat—such are her commands.' The fifth gate he made her enter and approached her (?) (and) took away the gemmed girdle from her waist. ' Why, O keeper dost thou take away the gemmed girdle of my waist ? ' ' Enter, O lady, for Allat—such are her commands.' The sixth gate he made her enter and approached (?) (her and) took away the bracelets of her hands and feet. ' Why, O keeper, dost thou take away the bracelets of my hands and feet ? ' ' Enter, O lady, for Allat—such are her commands.' The seventh gate he made her enter and approached (?) (her and) took away the cincture of her loins.

[16] 146

61 62

am-mí-ni am.il ti kipu ta-at-bal su-bat sapil-ti sa zu-um-ri-ya. ir-bi bí-il-ti sa Allatu ki-a-am parsi-pZ-sa.

63

ÜHu ul-la-nu-um-ma iln Is-tar a-na mati la tárat u-ri-du

64

ilu Allatu i-mur-si-ma ina pa-ni-sa ir-'u-ub

65 ilu Istar ul im-ma-lik í-li-nu-us-sa us-bi 66 ilu Allatu pa-a-su i-pu-us-ma i-kab-bi 67

a-na ilu Nam-tar Sukalli-sa a-ma-tum iz-zak-kar,

68 a-lik ilu 69

Nam-tar

ya-ma

§u-sa-as-si ana su-lim

ilu

70 murus ina 71

muru§ a-^i

72

muru? sipi a

73

murus lib-bi a

IStar sa sa sa

74 murus kakkadi hal 75 a-na sa-a-sa gab-bi-Sa-ma a-na 76

ar-ki ilu Is-tar bí-íl-ti

77

a-na pur-ti alpu ul i-sali-hi-[it ataña imiru ul u-sa-ra]

78

ar-da-tum [ina suki ul u-sa-ra ít-lu]

79 it-til ít-[lu i-na ti-(mi)-su] 80

[it-til ar-da-tum i-na a-hi

sa Reverse.

1

ilu Pap-sukkal ilani-jpí rabüti-p¿ gu-ud-du-ud ap-pa-su pa-nu

2

kar-ru la-bis ma-li-í na

3 4

il-lik ilu Samas i-na pa-an ilu Sin abi-su i i-na pa-an ilu E a sarri il-la-ka di-ma-a

5

ilu Is-tar a-na irsi-tim u-rid ul i-la-a

6 7

ul-tu ul-la-nu-um-ma ilu Is-tar a-na mati la tárat u-ri-du a-na pur-ti alpu ul i-silj-lji-it imiru ataña ul u-sa-ra

8 9

ar-da-tum ina suki ul u-sa-ra [it-]lu, it-til it-lu i-na ti-[mi]-su,

10 11 12 13 14 15 16

it-til ar-da-tum i-na a-hi sa ilu E a ina im-ki lib-bi-su ib-ta-ni [zik]-ru ib-ni-ma m Ud-du-su-na-inir amilu as-sin-nu al-ka m Ud-du-Su-na-mir i-na bab mati la tárat Su-kun siba babáni mati la tárat lip-pi-[tij i-na pa-ni-ka, ilu Allatu li-mur-ka-ma i-na pa-ni-ka li-ih-du, ul-tu lib-ba-sa i-riu-uh-hu kab-[ta]-as-sa ip-pi-rid-du-u,

17

tum-mí-si-ma Sum iláni-pZ rabüti-p?.

pa-ni-ka

[17] 147

61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80

' Why, O keeper, dost thou take away the cincture of my loins ?' ' Enter, O lady, for Allat—such are her commands.' As soon as Istar had descended to the land without return, Allat saw her and became enraged, Istar was not wise, she let loose upon her— Allat opened her mouth and spoke, To Namtar, her messenger she addressed a word: ' Go Namtar my and Bring her forth for seizing* Istar, With disease of the eyes [smite] her, With disease of the side [smite] her, With disease of the feet [smite] her, With disease of the heart [smite her] With disease of the head [smite her] Upon her whole person [put disease] After Istar the lady [had descended to Hades] With the cow the bull would not unite, nor the ass approach the she-ass, A maid on the street did not approach a gentleman, The gentleman slept at his command The maid slept at the side of her Reverse.

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17

Pap-sukal, the messenger of the great gods bowed his face before (§amaS) Clad in mourning filled with §amas went before Sin his father Before Ea, the king, his tears flowed. ' Istar went down into the earth and has not come up, From the time when Istar descended to the land without return, With the cow the bull has not united, nor the ass approached the she-ass, The maid does not approach the gentleman in the street, The gentleman falls asleep at his command, The maid falls asleep at the side of her Ea in the wisdom of his heart created a man, He created Uddusunamir, the servant of the gods. ' Go Uddusunamir, toward the land without return set thy face, Let the seven gates of the land without return be opened before thy face, Let Allat see thee and rejoice in thy presence, After her heart is at rest and her wrath appeased, Conjure her also by the name of the great gods, * V H. 47. 46 has Su-lim = i-kim-mu. *2

[18]

148 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49

su-ki kakkadi-pZ-ka a-na su-hal zi-ki uz-na su-kun, i bi-il-ti su-hal zi-ku lid-nu-ni mi-pZ ina lib-bi lu-ul-ta-ti, ilu Allatu an-ni-ta ina sì-mi-sa, tam-ha-as suna-sa taS-su-ka u-ba-an-sa, ti-tir-sa-an-ni i-ris-tum la i-ri-si, al-ka m Ud-du-su-na-mir lu-zir-ka is-ra raba-a, rihsi-pZ isu nartàbi-pZ ali a-kal-ka, karpanu ha-ba-na-afc ali ma-al-ti-it-ka isu sii duri lu-u man-za-zu-ka as-kup-pa-tu lu mu-sa-bu-ti-ka sak-ru u za-mu-u lim-ha-su li-it-ka ilu Allatu pa-a-sa i-pu-us-ma i-kab-bi a-na ilu Nam-tar sukalli-sa a-ma-tum iz-zak-kar a-lik ilu Nam-tar ma-ha-as ikal kitti abnu askuppati-pZ sa-a i-na-sa ari-(?)-pZ, ilu A-nun-na-ki u-si-sa-a i-na isu kussi hurasi su-sib. ilu Istar mi-pi baiati su-luh-si-ma li-ka-as-si [ina mahj-ri-ya il-lik ilu Nam-tar im-ha-as ikal kitta abnu askuppati-pZ u-sa-a i-na-sa abnu ari (?)-pl ilu A-nun-na-ki u-si-sa-a ina isu kussi hurasi u-si-sib ilu Is-tar mì-pl baiati ia-luh-Si-ma il-ka-as-si ist-in baba u-si-si-si-ma ut-ti-ir-si su-bat supil-ti sa zu-um-ri-ia sana-a baba u-si-si-si-ma ut-ti-ir-si si-mir kati-sa u sipi-§a, sal-su baba u-si-si-si-ma ut-ti-ir-si sib-bu abnu yarahju sa kabli-pZ-Sa, ribu-u baba u-si-si-si-ma ut-ti-ir-si du-di-na-ti sa irti-sa, {jas-su baba u-si-si-si-ma ut-ti-ir-si niri-pZ sa kisadi-sa, sitti-su baba u-si-si-si-ma ut-ti-ir-si in-sa-ba-ti sa uzni-sa, sib-u baba u-si-si-si-ma ut-ti-ir-si a-gu-u ra-ba-a sa kakkadi-sa. sum-ma nap-ti-ri-sa la ta-ad-di-nak-kan-ma a-na sa-sa-ma t i r . . . . a-na ilu Duzu ha-mir si-ih-ru-[ti-sa] mi-pi il-lu-ti ra-am-mi-ik samna taba hussu lu-ub-bis-su imbu-bu abnu ukni lim-kut (?)

[19]

149

18 Lift up thy head to the source of the waters (?) fix thy purpose, (say) 19 O lady do not stop the source of the flood (?) the waters in its midst I will drink.' 20 Allat, when she heard this, 21 Smote her thigh, she bit her finger (and said), 22 ' Thou hast made of me a request not to be made, 23 Go, Uddusunamir, I will shut thee up in the great prison, 24 The mire of the city shall be thy food, 25 The sewers of the city shall be thy drink, 26 The shadow of the dungeon shall be thy dwelling, 27 The threshold shall be thy seat, 28 Prison and confinement shall shatter thy strength.' 29 Allat opened her mouth and spoke, 30 Unto Namtar, her messenger, a word she uttered; 31 ' Go, Nam tar, break open the eternal palace, 32 Overturn the stones which support the threshold (?) 33 Bring out the Anunaki, seat them on the golden throne, 34 Over Istar sprinkle the waters of life, and bring her before me.' 35 .Namtar went, he struck open the eternal palace 36 He overturned the stones which supported the threshold (?) 37 The Anunaki he brought, on the golden throne he seated them, 38 He sprinkled Istar with the water of life and brought her out. 39 He brought her through the first gate and restored to her the cincture of her loins. 40 He brought her through the second gate and restored to her the bracelets of her hands and feet. 41 He brought her through the third gate and restored to her the gemmed girdle of her waist. 42 He brought her through the fourth gate and restored to her the clothing of her breast. 43 He brought her through the fifth gate and restored to her the necklace of her neck. 44 He brought her through the sixth gate and restored to her the ornaments of her ears. 45 He brought her through the seventh gate and restored to her the great crown of her head.' (End of the legend: Priest begins :—) 46 ' If she does not grant to thee her release, turn to her (again). 47 Unto Tammuz the husband of her youth, 48 Pour out the clear water, the good oil 49 With costly clothing clothe him, a flute of lapis-lazuli may he play (?)

[20] 150

50 51

u-l)a-ti li-na-'a-a kab-ta [lim-l)a-as] ilu Bi-li-li su-kat-ta u-sak

52

abnu ini-pHi ma-la-a bir

53

ik-kil a-lji-sa tas-mi tam-Jja-as ilu Bi-li-li su-kut-ta 8a

54

abnu ini-pZ-ti un-tal-la-a pa-an

55

a-l}i i-du la ta-hab-bil-an-[ni]

56

ina u-nri ilu Duzu il-la-an-ni imbubu abnu ukni GUR abnu santu it-ti-

57

it-ti-Ku il-la-an-ni amilu A-TI-pZ u sal A-TI-pi.

58

ina isu nutabi li-lu-nim-ma tur-ri-in li-is-si-nu,

su il-la-an-ni

This poem, though put at the end of the material from the reign of Assurbanipal, is probably by no means the latest in time of composition of the literary references to Igtar we have examined.

The copies we have of it come, however,

from the library of Assurbanipal, and being unable to assign its composition to a definite era, I have placed the poem with the material from his reign.

We may

sketch the worship of Istar of Nineveh historically, then, as follows: I f not first introduced into Assyria at that time, her worship received a great impetus from Assurnasirpal I , about 1800 B . C.

His language leaves us in doubt

at first whether to adopt the former of these possibilities or not.

In line 24 of

his hymn he distinctly says, " the people of Assyria neither knew nor received thy divinity."

This, however, may be nothing more than poetical hyperbole, and

lines 31-33, " It went forth from thy mouth to renew the burned gods, " The falling temples 1 renewed, " The overthrown gods I built up, 1 restored to their places, lead us to think that the other is but poetical exaggeration.

There had evidently

been in Assyria before temples and images of the goddess.*

These had been

burned, and her shrines had lain waste for a time and her supremacy partly forgotten, until Assurnasirpal rebuilt her temples, restored her images, and recalled her devotees to their allegiance. This accords with what we should expect.

I t would be inconceivable that a

Semitic goddess whose worship was so widely extended, and so prominent in Babylonia, should have ever been unknown to the Assyrians, a people who separated from the Babylonians at so late a date; but that in the fortunes of war her *My friend, Professor Herman V. Hilprecht, of the University of Pennsylvania, informs me that he connects the name Nlnever with the name Nana, an old name for IStar, and thinks the worship of this goddess was introduced into Nineveh about 2800 B. C. I do not know the line of reasoning by which he reaches this conclusion: for this the reader Is referred to Professor Hilprecht's Etymology of Nineveh, soon to be published.

[21] 151

50 May the Uhati wail with heavy (wailing), 51 May the goddess Bilili break the furniture of 52 With diamonds shall the be full,' (Narrative). 53 The wailing of her brother she heard, Bilili broke the furniture of 54 With diamonds was filled the (Voice from the dead) 55 ' My only brother, do thou not injure me. 56 On the day of Tammuz play for me the lapis-lazuli flute, play for me the santu flute! 57 At that time play for me, wailing men, and wailing women, 58 On nutabi instruments play, let them breathe incense.' "

temples should be destroyed, and her worship in consequence be largely neglected till some leader arose to rebuild her shrines is not only highly probable but it seems historically true. Assurnasirpal was, perhaps, the first one to build a temple for Istar in Nineveh itself, but even of that his language leaves us in doubt. We may, however, infer from his hymn that in 1800 B, C. Istar was one of the chief deities of Nineveh. Not a supreme deity, however, as she is asked to intercede with Assur as though he were the chief divinity. She is regarded as Assur's wife, and undoubtedly stood next to him in the popular estimation. As has been noted above from 1800-885 B. C. we have no certain mention of Istar of Nineveh. During a part of that time the seat of government was at ASSur, so that the Istar of that city naturally appears in the royal annals rather than the Istar of Nineveh. The lack of reference to her for so long a time, however, is owing probably to the paucity of extant documents referring to this period. It was noted above that in Assurbanipal there is evidence that Bilit and Istar of Nineveh are identical, or to state it more accurately Bilit was at first a mere epithet of Istar, who all through Assurnasirpal's hymn is addressed as Biltu, and that afterwards the line of separation between Bilit as an epithet of Istar and Bilit as a separate divinity became very indistinct and fluctuating so that now the two names were supposed to refer to the same, and now to different deities. As we shall see hereafter the same thing happened in the case of the Assyrian Bil, the Babylonian Bil, and the Phoenician Baal. On this ground the following expression of Tiglath-pileser I (cir. 1100 B. C.) may perhaps refer to Istar of Nineveh—" Bilit the exalted spouse, the beloved of Assur my lord." (Cf. I R. 12. 34, 35.) Be this as it may, when Istar of Nineveh reappears in the royal annals in the reign of Assurnasirpal II. (885-860 B. C.), she is still classed with Assur as one of

[22] 152 t h e two first gods of the land. Assur and Istar are for him " the great gods my lords." I n the reigns immediately following she is less often referred to, and it would seem t h a t if her worship did not decline among the people it was less esteemed by the reigning princes. Though Shalmaneser, Shamshi-raman and Sargon all mention her, and in terms of the highest reverence, it is not until Sennacherib (705-681 B. C.) that we find her classed with Assur as one of the two chief deities. T h e mere absence of such mention, however, does not imply that she had ever really lost that place. Under the Sargonidae, moreover, her worship received a new impulse, and underwent a great revival, which culminated in the reign of Assurbanipal. While Sennacherib revives the old custom of referring to her as one of the two chief deities, the mentions of her in Esarhaddon are still more frequent and explicit, and his great son Assurbanipal refers to her more often than all his predecessors together, and in a way that reveals a very great reverence for her. T h u s the worship of Istar of Nineveh appears most clearly at the two extremes of Assyrian history, its dawn and its brilliant sunset. A s to the form assumed by the Istar cult at Nineveh we have a few indications. When first we have mention of her, she is " the one who inhabits I-barb a r , " the house of heavenly dominion(?) which was situated near the river Tibilti and the spot where Sennacherib built his palace which Assurbanipal remodelled and repaired. This temple when first mentioned (cir. 1800 B. C.) has its interior adorned with gold. This then is no primitive sanctuary of a rude tribe, but the splendid temple of a nation considerably advanced in the arts of life. I n the reign of Assurnasirpal II., a thousand years later, beams of wood were brought from the country of the Ismikhri to repair this temple, and 200 years later Assurbanipal adds an elaborate altar. When first we are introduced to this temple, moreover, a bed of some costly wood is mentioned, which is described as a ma'alu tak-ni-i, (a firm divan) which gives rest to her divinity. For what it was used we are left to conjecture. I t seems probable, however, that at public feasts the image of the goddess reclined on it as the Roman gods reclined a t their lectisternia. I t may, however, have been connected with some obscene rite in the Istar worship, though we have no evidence of the existence of such rites at Nineveh. Assurnasirpal I. again boasts that with precious stones he adorned the statue(?) of the goddess, and that he had set up the fourteen goddesses connected with her. A s Briinnow suspects, these fifteen images seem to have some connection with the well-known ideogram of Istar. A s to the ritual connected with this temple we have little information. T h a t wine was an important element in it seems clear both from Assurnasirpal's boast t h a t he had made " abundant the wine, the joy of thy heart, which thou lovest," and his complaint t h a t for him the " wine of the temple service into gall was

[23] 153

changed." Esarhaddon tells us that he offered large pure sacrifices before AsSur and Istar. This was not done in the temple, however, but in his palace at its dedication, when he made a great feast for the princes and people of his realm.* Assurbanipal again tells us that at the close of the Arabian campaign he offered pure sacrifices in I-bar-bar, Istar's own temple. This, however, was no ordinary occasion. It was a thanksgiving for a great triumph. Four fallen kings drew the monarch's triumphal ear, and the whole proceeding was conducted with no ordinary pomp (cf. Y 11.10. 13-39). The mention of pure sacrifices both by Esarhaddon and Assurbanipal, although in Assyrian different words are used by the two kings to convey the idea (Esarhaddon using ibbuti and Assurbanipal ilu) seems to point to a distinction between clean and unclean beasts as regards sacrifice. What this distinction was we can only conjecture. Perhaps the use of kirru, lamb as the regular determinative before the word for sacrifice gives us a hint toward the solution of this point. As to the use of wine in Istar worship, we gain some light from Assurbanipal's hunting inscription quoted above, p. 140, especially when taken in connection with the bas-relief which it explains. The king stands before an altar and pours out the wine as a libation to the goddess, in thanksgiving for his victory in the chase. From the mention in Istar's Descent of the " D a y of Tammuz," and the request there made that the wailing men and women would wail for some one, it is certain that the Tammuz myth was known at Nineveh, and that the days of wailing for him were observed there. Obscure as the concluding lines of the poem which contain this request are, it is certain from the tone of the request that this was a day of especial worship in which Istar was peculiarly interested. It may well have been that there were especial feast days too, when especial sacrifices were offered to Istar as we shall see was the case in Cyprus and Sicily. From Assurbanipal's wish that his feet might grow old going to and from I-barbar there would seem to have been some regular service to the goddess there. There is, however, clear evidence that sacrifice to her was not confined to the temple precincts as in the ease of the second Jewish temple, but that sacrifices were offered to her at feasts, somewhat as they were to Yahweh in the days of Amos and Hosea. In addition to sacrifice wine was poured out in libation evidently with the thought that thus the goddess drank it and her heart was made glad. The kings speak of themselves as priests, and Assurnasirpal I I . speaks of Istar as loving his priesthood, but we have no evidence of an organized priesthood of Istar at Nineveh, although undoubtedly such a priesthood existed. There is, moreover, no evidence that the ritual of sacrifice contained any special rubric for the priest. * It is possible, however, that the temple was at the palace entrance.

[24] 154

Sacrifice, as it appears to us from the inscriptions, was a joyous feast, where a part of the viands were offered to the god, a thanksgiving libation for success in the chase or a thanksgiving offering for victory in war. Both in Assurnasirpal's hymn and in I.star's Descent, Istar is mythologically represented as the daughter of Sin and the sister of Samas. In the hymn, moreover, and in the historical inscriptions she is represented as the wife or beloved of Assur, while the Descent refers to Tammuz as the husband of her youth. This variation at Nineveh in the representations of Istar's conjugal relations is an interesting point. I t indicates that the Assyrians brought the Tammuz myth to Assyria with them, and then feeling the necessity of a union between their national god and their chief goddess, they produced, in course of time, the conception that she was the wife of Assur. That they could, in spite of this, retain the old representation is but a reflection of the old polyandrous characteristics of Istar which we shall discuss in a future section. The religious conceptions embodied in the worship of Istar at Nineveh are revealed to us in numerous epithets. First. She is the goddess of productivity—of sexual feeling. When she descends to the lower world all sexual desire ceases both in man and beast. (Whence the myth of her descent arose we shall discuss more fully in the concluding paragraph). She herself is called the firstborn of heaven and earth, and for Sargon was the goddess " who makes the people thrive." Secondly. She is a great mother goddess; she is called the " mother of the great gods," and " the mother of wisdom." Thirdly. She is a queen—" queen of the gods"—"lady of majesty"—"the exalted one of the gods"—"the one who determines decrees"—"the goddess of the universe "—" the lady of heaven and earth." Fourthly. She is in especial relationship to the people of Nineveh. She is the " lady of Nineveh " and " Nineveh is the city beloved of Istar." Fifthly. This relationship makes her take the deepest interest in the life of its people, so that with Assur her husband she exerts her power to reduce to servitude the enemies of her servants, to send forth her devotees on their compaigns, to march at their side, to give them wealth and by her brilliance to aid in subduing all their foes. Sixthly. As a direct result of the last conception Istar becomes a warrior goddess who " brings her heart to the accomplishment of battle and war," who is a "warrioress," who is "perfect in bravery," and who is the "queen of fight and battle." Seventhly. She is the goddess who loves justice { mi-sar-ra). Eighthly. She is the "merciful goddess " who is " distressed by all that is corrupted " or goes wrong.

[25] 155

All these conceptions are clearly defined in the inscriptions. It is not our purpose here to attempt to account for them or to trace them to their source. We leave that to a future section. We may note here, however, that in spite of all the noble conceptions of Istar she is not the supreme divinity, but Assurnasirpal I. prays that she will intercede for him with Assur her beloved, the father of the gods. This is a distinct mark of the religious conceptions of the times. We have in these inscriptions in addition to the epithets of the goddess one indication of the nature of the conception of the supernatural at Nineveh. Esarhaddon tells us that he invited (ak-ri) Assur and Istar into his palace to a feast. This indicates that as late as his day the gods were conceived as of such a nature that they could share a feast with their worshippers, and that their worshippers were upon such good terms with them that the gods would thus meet them; for he tells us " that these gods in the faithfulness of their hearts drew near to my royalty." It was perhaps for some such occasion as this that the couch and divan mentioned by Assurnasirpal were provided. This conception was, in all probability, but a survival in Esarhaddon's time from an earlier and cruder age. Worthy of note also from a religious point of view is the tone of Assurnasirpal's hymn given above. Its exaltation of the deity, its fervor, its religious depth, its recognition of the dependence of man upon the divine, its confidence that the deity can dispell all sorrows, and that all will be well when to the human servant's cry the divine heart is open, remind us strongly of some strains in the Jewish psalter, and are certainly most remarkable.

[26]

156 2 2.

I S T A R O F ASSUR.

MENTIONS OF ISTAR OF ASSUR IN RAMAN-NIRARI I . CIR. 1 3 2 5 B . C .

1

( I Y R. 44. 10) ma-al-ki u rabuti-^Z. Raman

2

12

u ilu

n

ilw

A-nu ilw

Assur ilu

Samai

ilu

Istar a-na si-pi-su u-si-ik-ni.

( I Y R . 45.29) ilw A-nu ilw Bil ilu E a u ilu Istar 3 0 ilani-pZ rabuti-p/. MENTIONS OF ISTAR OF ASSUR IN TIGLATH-PILESER I . CIR. 1100 B . C .

1

(I R . 9. 13) ilu Istar ris-ti ilani-pZ bi-lit ti-si-i mu-sar-ri-hat kabli-pZ-ti.

2

(I R . 12. 34) sd al-ka-a a-na u-tu-'u-ut bit ilw Bilit sad-di ilu

A-sur bili-ya 36 ilw A-nim

37

i -kur-jp?-at ali-ya ilu A-sur 3

38

35

ilw Raman

(I R. 14. 85) is-tu nakru-pZ-ut ilu A-sur

a-na pat gim-ri-su-nu

86

a-pi-lu-d

ipu-us.

M E N T I O N S OF ISTAR OF ASSUR I N A S S U R B A N I P A B

(V R. 1. 65) as-si kati-ya u-sal-li ilu ki-i amilu

ilu Istar a-su-ri-ti

u iitara-p?-at mat-ti-ya lu-ii as-ru-uk.

bit ilu Istar as-su-ri-i-ti

1

hi-ir-tf rabi-ti na-

668-626 B . C.

Assur u ilu Istar assur-i-ti.

i-mu-ki-ya si-ra-a-ti sa ilw Assur u ilu

Istar

67

66

Ad-

u-mal-lu-u

katu-u-a. Our materials are too few to enable us to give anything like a historical sketch of t h e worship of Istar a t Assur.

T h e Istar of t h a t city is apparently a

goddess in t h e pantheon of Raman-nirari I . (cir. 1315 B.C.).

Assur seems to have

been one of the older of the Assyrian cities, and we may be sure both on t h e grounds of antecedent probability, and f r o m t h e f a c t t h a t Istar of Alsur is cir. 1300 B . C. a chief goddess in a royal pantheon, t h a t her worship at t h a t city extends back to a n antiquity considerably more remote. I n Tiglath-pileser I . the references to this Istar are very distinct. She is for him a n important goddess, though perhaps not the chief goddess. H e calls Bilit " t h e great spouse, the beloved of Assur." A s we have seen in the foregoing section there is some ground for supposing t h a t Bilit is t h e I s t a r of Nineveh. Does Tiglath-pileser t h e n recognize Assur and the Istar of Nineveh as the supreme deities of his land, while with his capital at Assur, he had t h e temple of another Istar a t his very doors ? T h i s is very improbable. A s we have already seen the term biltu or bilit like the Canaanite baal was originally a title. I t is quite as likely t h a t t h a t title was applied by Tiglath-pileser to the Istar of his own capital as t h a t it should be applied by

[27] 157

12. ISTAR OF ASSUR. M E N T I O N S OF ISTAR OF ASSUR IN R A M A N - N I R A R I I . CIR. 1 3 2 5 B . C .

1 " Kings and princes Anu, Assur, Samas, Raman and Istar subdued under his feet." 2 " Anu, Bil, Ea, and Istar, the great gods." As the inscription in which these passages occur was found at AiSur, I infer that Assur was Raman-nirari's capital, and that he mentions the Istar of that city. M E N T I O N S O F I S T A R O F ASSTJR I N T I G L A T H - P I L E S E R I . C I R . 1 1 0 0 B . C .

1 " Istar, the first born of the gods, the queen of fight(?) the one who gives strength for battle." 2

" Which I took as a present(?) to the temple of Bilit, the great spouse, the beloved of Assur my lord, (to the temples of) Anu, Raman, Istar of Assur, the temples of my city Assur, and of the goddesses of my land, I presented."

3 After the enemies of Assur to their farthest limit I had subdued, I built the temple of Istar of Assur. M E N T I O N S O F I S T A R O F ASSUR I N A S S U R B A N I P A L 6 6 8 - 6 2 6 B . C .

1 " I lifted up my hands I besought Assur and Istar of Assur. I mustered my noble forces with which Assur and Istar had filled my hand."

Assyrian kings living at Nineveh to the goddess of their own city. We may therefore assume that to Tiglath-pileser Istar was the supreme goddess who with Assur her husband watched over his empire and directed the fortunes of himself and his people. From the time of Tiglath-pileser I. we have no mention of the Istar of AsSur for nearly 500 years. The capital went back to Nineveh, and the Istar of that city filled both the royal eye and the royal annals during the succeeding centuries. At last the silence is broken, however, by Assurbanipal. He tells us that on one occasion he prayed to Istar of Assur. This assures us that during these five centuries of silence the worship of Istar had gone on in that city, though perhaps in a less splendid style than at Nineveh owing to royal neglect. After Assurbanipal, silence unbroken closes over the Istar of Assur as over everything else Assyrian.

[28] 158

As to the form assumed by the Istar cult at Assur we know absolutely nothing. Tiglath-pileser tells ns that he " built the temple of Istar of Assur," and we infer that he did it with a royal magnificence similar to that displayed by Assurnasirpal I. in the temple of Istar at Nineveh, but beyond this we have no testimony. We may assume, perhaps, that the rites here were similar to those at Nineveh. "We have already seen that this Istar like the one at Nineveh was probably called the wife of AsSur. We may hence infer that the myths connected with these two Istars were the same. We have moreover almost no clue to the religious conceptions connected with the Istar of Assur. She is called " the first born of the gods," " the queen of fight

? 3.

ISTAR OF

ARBELA.

MENTION- OF [STAR OF A R B E L A I N S E N N A C H E R I B 7 0 5 - 6 8 1 B . C.

1

(I R. 41. 50) Jlu Assur ila Sin ilu Samas ilu Bil ilu Nabu ilu Nergal ilu Istar sa Nina-7a ilu Istar sa alu Arba-ili ilim-pl

ti-ik-li-ya.

M E N T I O N S OP ISTAR OF A R B E L A I N E S A R H A D D O N 6 8 1 - 6 6 8 B .

1

0.

(I R. 45. 4) [ilu Assur] ilu Sin ilu Samas ilu Nabu ilu Marduk ilu Istar Sa Nina-/« ilu Istar sa Arba-ili-/a ilàni-pZ. rabuti-p/.

2 (IV R. 68. Col. III. 15) A-na-ku ilu Istar Sa alu Arba-ili 16 m Assur-aljiiddina sarri matu ilu Assur-/."/' 17 ina alu Assur alu Nina lsalu Kal-Jja alu Arba-ili vhim\-pl ar-ku-u-ti 20sanàti-pZ da-ra-ti 21a-na m ilu Assur-ahi-iddina sarri-ya 22a-da-an-na. 23sa-ap-su-up-ta-ka 24rabi-tu a-na-ku 25mu-si-su-ta-ka 26 di-ik-tu a-na-ku. 27sa u-mi ar-ku-ti 28 sanàti-pZ da-ra-t( 2Hsu kussa-ka ina irsi-ta sam-i 30ra-bu-ti uk-ti-iu. 31 ina ma-si-ki sa hurasi 32 ina kabal sam-i a-lja-ri-di. 33 nu-ur sa il-mi-si ^ina pan m ilu Assur-alji-iddina sarri matu ilu Assur a5ri-sa-na-ma-ra. 36 ki-i a-gi-i sa kakkadi-ya 37a-ha-ri-su. 38la ta-pa-lalj sarru 39ak-ti-ba-ak 43 nàru ina tu-ku-un-ni 45u-si-ba-ar-ka.46w ilu Assur-ahi-id47 48 dina ap-lu ki-i-nu apal ilu Bilit ina kati-ya xamilu nakiri51 pl-ka ii-ka-at-ta.

M E N T I O N S OF ISTAR OF A K B E L A I N A S S U R B A N I P A L 6 6 8 - 6 2 6 B .

1

C.

(V R. I. 13) ilu Assur ilu Bilit ilu Sin ilu Samas ilu Raman ilu Bil ilu Nabu ilu Istar sa Nina-/« ilu Sar-rat kid-mu-ri ilu Istar sa alu Arba-ili-/h" ilu Adar ilu Nergal ilu Nusku.

[29]

159 who gives strength for battle;" hence we know that she was a goddess of productivity—of love, and also a goddess of battle. As we have seen she is classed by two of the kings who worshipped her with Assur as one of the supreme divinities. As all these conceptions coincide with conceptions entertained at Nineveh with reference to the Istar of that city, we may infer that had we more information concerning the Istar of ASsur it would but go to show that in all their attributes the two goddesses were identical. Indeed, Assurbanipal in the passage quoted above speaks of the Istar of Assur just as everywhere else he speaks of the Istar of Nineveh, showing that in his thought they were so alike as to be practically interchangeable. 13. igTAR OF ARBELA. M E N T I O N OF ISTAR OF A R B E L A I N S E N N A C H E R I B 7 0 5 - 6 8 1 B . C .

1 "ASsur, Sin, Samas, Bil, Nabu, Nergal, Istar of Nineveh, Istar of Arbela, the gods whom I trust." This quotation is repeated from p. 138, to recall the fact that Istar of Arbela was a member of Sennacherib's pantheon. M E N T I O N S OF ISTAR OF A R B E L A I N E S A R H A D D O N 6 8 1 - 6 6 8 B . C.

1 "Assur, Sin, Samas, Nabu, Marduk, Istar of Nineveh, Istar of Arbela, the great gods." She was, then, a member of Esarhaddon's pantheon. 2 " l a m Istar of Arbela, O Esarhaddon, king of Assyria; in Assur, Nineveh, Kalah (and) Arbela, long days, and everlasting years I will give to Esarhaddon, my king. Thy limbs I enlarge. Thy guide, thy vengeance am I. For long days (and) everlasting years I have established thy throne in earth (and) great heaven. For (my) covering of gold in the midst of the heaven I am careful(?). I will cause the light which surrounds it to shine before Esarhaddon, king of Assyria, like the crown of my head, I will make it bright. Do not fear, O king, I have spoken to thee The river with certainty I will cause thee to cross. O Esarhaddon, by my hand I will make an end of thy faithful son, son of Bilit foes," etc. M E N T I O N S OF ISTAR OF A R B E L A I N A S S U R B A N I P A L 6 6 8 - 6 2 6 B .

1

C.

"Assur, Bilit, Sin, Samas, Raman, Bil, Nabu, Istar of Nineveh, the queen of Kidmuri, Istar of Arbela, Adar, Nergal and Nusku." This list is repeated from p. 140 to show that Istar of Arbela was a member of Assurbanipal's pantheon.

[30] 160 1

(Y R. 3. 4) Ina a-mat ilu Istar 5a-si-bat alu Arba-ili sa ultu ri-í-si takbu-u um-ma ana-ku mi-tu-tu m Ah-sí-í-ri sarri matu Man-na-a-a ki-i sa ak-bu-u ip-pu-us ina kata ardáni-pZ-su tam-nu-su-u-ma etc.

2

(V R. 5. 95 sq. AS 3 , p. 118) Ummánáti-ya naru Id-id-í a-gu-u sam-ru 9flímu-ru ip-la-hu a-na ni-ba-ar-tí. 'nüu Istar a-si-bat alu Arba-ili ina sat mu-si 98a-na ummánáti-ya suttu u-sab-ri-ma 99ki-a-am ik-bi-su-nu-ti ioo u m . m a a-na-ku al-lak ina ma-har m ilu Assur-bani-apla 101sarri Sa ib-na-a kata-a-a, 102í-li sutti an-na-ti ummánáti-ya ir-hu-su W3naru Id-id-í í-bi-ru sal-mis.

3

( I I I R. 32. 16 sq. Sm. Assurbanipal, p. 119 sq.) Ina araJi Abu arah iia-an-harti Tcakabu Kasti 17i-sin-ni sar-ra-ti ka-bit-ti binat ilu Bíl a-na pala&-Sa rab-ti as-ba-ak 19ina alu Arba-ili ali na-ram lib-bi-sa, 20as-su t

ti-bu-ut amilu Ilam-i sa ba-lu iláni-pZ it-ba-a 21[u-sa]-an-nu-u-ni ti-{mu 22um-ma m Ti-um-man ki-a-am ik-bi 23sá ilu Istar ú-sa-an-nu-u mi-lik ti-mí-su 24um-ma ul á-mas-sar a-di a-la-ku 25it-ti-su í-pu-su mit-liu-su-ti. 26su-par mi-ri-ih-ti an-ni-ti sa m Ti-um-man 27ik-bu-u am-har [sa]-ku-ti ilu Is-tar 28a-zi-ma ana tar-si-sa, ak-mi-is sa-pal-sa 29ilu-us-sa tí-sa-ap-pa-a il-la-ka di-ma-a-a 30um-ma bí-lat alu Arba-ili a-na-ku m ilu Assur-bani-apla sarri matu ilu Assur 31bi-mi-ut kati-ki abu ba-nu-ki 32a-na ud-du-si is-ri-i-tí matu ilu AsSur-ki u suk33a-na-ku as-ri-í-ki lul ma-ha-zi matu Akkad-H as-ti-ni-í-a w / 34ú a-li-ka a-na pa-lih su-d m Ti-um-man sarri matu Ilamtu35um-ma at-ti bí-lat bíJci la mu-sa-kir iláni-p? ku li a-na 36sa ina li-í-ti i-mat kab-li bí-lat ta-ha-zi ma-li-kat iláni-pZ 37 ma-har ilu Assur abi ba-ni-ki damikta tak-bi-i i-na n i . . . . ih-su-ha38a-na su-tu-ub lib-bi ilu Assur u nu-uh-hi ka-bat-ti ilu Maran-ni duk.. .ru-ur-ru-ki.. .39as-su ni Ti-um-man sarri matu Tlarntu-/« 40sá a-na 41 abi ba-ni-ki il)-tu-u... • (a) ú a-na ilu Marduk ahi, tailu Assur li-mi-ki ilu-tu-su nam (6) d ya-a-si m Assur-bani-apla sa a-na 42id-ka-a ummánáti-su ik-su-ra ta-ha-zu nu-uh lib-bi ilu Assur u 43u-sa-'a-a-la isu kakki-pZ-su a-na alak matu ilu Assur-H 44uin-ma at-ti ka-sit-ti iláni-pl kima bílti 45 ina ka-bal tam-ha-ri pu-ut-ti-ri-su-ma dikis-su mi-hu-ú 46sári lim-nu. in-hi-ya su-nu-hu-ti ilu Istar is-mí-ma 47 la ta-pal-luh ik-ba-a lí-sar-hi-za-an-ni lib-bu 48a-na ni-is kati-ki sa tas-sa-a iní-ka im-la-a di-im-td 49ar-ta-si rimú, ina sat mu-si xu-a-tu sa am-huru-si 50ist-ín sap-ru-u il-tu-ul-ma i-na-tal sutta 51i-gi-il-ti-ma tab-sit mu-Si

[31] 161

1

"According to the word Btar, who dwells at Arbela. which from the first she had spoken saying, ' I will accomplish the death of Ah-si-i-ri, king of the Mannaens, according as I said,' she gave him into the hands of his servants."

2 " My forces saw the river Ididi, a violent torrent and they were afraid to cross it. Istar, who dwells at Arbela during an hour of the night, caused my forces to see a dream, and thus she spoke to them saying, ' I am going before Assurbanipal the king, whom my hand has created.' Upon this dream my forces overflowed (with joy) and crossed the Ididi safely." 3

" I n the month Ab, the month of the appearance(?) of the star, Kastu (Sagittarius), the feast of the glorious queen, the daughter of Bil, to worship her, the great one, I poured out a libation(V) in Arbela, the city which is the delight of her heart, because concerning the coming of the Elamite who came in opposition to the gods, they brought me news, saying: ' Tiumman thus has said of Istar' (and) they repeated to me the tenor of his message saying: ' I will not depart until I go with him (Assurbanipal) to make war.' On account of this threat{?) which Tiumman had uttered I prayed to the lofty one, Istar. I approached into her presence. I bowed beneath her, her divinity I honored, my tears flowed. [I prayed] saying: ' Lady of Arbela, I am Assurbanipal, king of Assyria, the creature of thy hands the father who begat thee, to restore the temples of Assyria, and complete the cities of Akkad I cared for thy courts, I have come to worship and he, Tiumman, king of Elam, who does not honor the gods to Thou art the lady of ladies, terrible in onslaught, the lady in battle, the queen of the gods.., .who in the presence of Assur the father who begat thee, speakest favor in loved me(?) To rejoice the heart of Assur and appease the liver of Marduk... .thy ru-ur-ru As to Tiumman, king of Elam who against Assur the father who begat thee has sinned and against Marduk, the brother, thy companion, his divinity and me Assurbanipal, who to give rest to the heart of Assur and he has mustered his forces, he has prepared for war, he has demanded his weapons to march against Assyria. O thou warrioress of the gods, strike him down like a weight in the midst of battle and kill him (as) a storm of evil wind.' My intense supplication Istar heard, and ' do not fear,' she said, she made my heart confident. ' On account of the lifting up of thy hands which thou hast lifted up, and thy eyes (which) were filled with tears, I grant favor.' In an hour of that night when I prayed to her, a seer, lay down and saw a prophetic(?) dream and Istar caused him to

[32]

162 ilu Istar u-sab-ru-u-su 52u-sa-an-na-a ya-a-ti um-ma ilu Istar a-si-bat alu Arba-ili 53i-ru-ub-am-ma imna u sumila tu-ul-la-a-ta is-pa-a-ti 54tam-haat i?u kastu i-na i-di-sa 55sal-pat nam-sa-ru kab-tu sa i-pis ta-ha-zi. 56ma-har-sa ta-zi-iz. si-i ki-ma umma 57 a-lit-ti i-tam-ma-a it-ti-ka 58ilsi-ka. ilu Istar sa-ku-ut ilani-p? i-sak-kan-ka ti-i-mu 59um-ma ta-nata-la a-na i-pis sa-as-si 60a-sar pa-nu-ki sak-nu. ti-ba-ku a-na-ku 61atta ta-kab-bi-si um-ma a-sar tal-la-ki 62 it-ti-ki lul-lik. bilat biliti-pZ si-i tu-sa-an-nak-ka umma at-ta a-kan-na M lu as-ba-ta a-sar mas-kan-i ilu Nabu. 65a-kul a-ka-lu si-ti ku-ru-un-nu 66nin-gu-ut su-kunn u-'u-id ilu-ti, 67a-di al-la-ku sip-ru su-a-tu ip-pu-su. 68u-aak-aa-du su-mi-rat lib-bi-ka. 69pa-nu-u-ka ul ur-rak ul i-nir-ra-da sipi-ka, 70ul ta-u-rid su-par-ka. 71ina kabal tam-ha-ri ina ki-rim-mi sa tabti tah-zi-in-kama- 72tah-ti-na gi-mir la-a-ni-ka 73pa-nu-us-sa isatu in-na-pi-ih a-na ka-sa-ad amilu nakiri-pZ-[ka].

1

(I R. 8, No- 2, Pinches' Texts, p. 17 sq.) alu Arba-ili su-bat ilu Istar bit 2 si ul-tu ul-la duri-su la ib-su la suk-lu-la i-sin-na-a-ti si(?) [sal-lju-u-su], 3du-ri-au ar-sip-ma u-sak-lil sal-hu-u-su lu-li-i [us-malli] 4 bit ilu Istar bilti-ya ina sarpi ljurasi iri u-nam-mir ki-ma u-mi 5i?u su-ri-in-ni bab bit ilu Is-tar sarpu hurasu u-sa i-in-ma az-kup. 6Alu IS-KI-A lkal siri mu-aab ilu Istar an-hu-us-su ud-dis. 7 I-a bitsu ar-sip ala a-na gi-mir-ti-su u-sak-lil.

ASTRONOMICAL B E P O B T S .

1

1

( I I I R- 51, No. 5) 1A-na sarri bili-ya ilu rab-u-ti 4sa alu Arba-ili. Nabu ilu Marduk 8ilu Istar si ru-bu. u ina umi X X I X lean ni-mur. 16ina arab Duzu, umi ilu bil alu Hi-in-da-na.

2ardu-ka

m ilu Istar-[iddin-apla] 3amsul-mu 6a-na sarri bili-ya. 7ilu alu Arba-ili 9a-na sarri bili-ya 10 lik12ma-sar-tu 13ni-ta-sa-ar uilu Sin la I I ban 17lim-mu m Bfl-su-nu 18am-

6lu-u

( I I I R. 51, No. 6 and Del. AL 3 ., p. 122) 1A-na sarri bili-ya 2ardu-ka m ilu Istar-iddin-aplu 2amilu rab-u-ti 4sa amilu bari-pi 5sd. alu Arba-ili. 8lu-u sul-mu 7a-na Sarri bili-ya. Hlu Nabu ilu Marduk '•'ilu Istar sa alu Arba-ili 10a-na aarri bili-ya n lik-ru-bu 12ina umi X X I X . lean 13ma-sar-tu 14ni-ta-sa-ar 15 bi-it ta-mar-ti 16urpatu. 1Bilu Sin la nimur 20arab Sabatu umi I. Jean 21lim-nu m Bil-harran-sad-u-a.

[33] 163

see a vision of the night and he announced it to me, saying: 'Istar, who dwells at Arbela, entered and (on her) right and left she was behting with quivers, she was holding a bow in her hand, she brandished a heavy sword to make war. Thou wast sitting before her. She like the mother who bore (thee) was speaking to thee, (and) talking with thee. Istar, the exalted one of the gods was appointing thee a message, saying: 'Thou shaJt look for making war(?) at the place which lies before thee(?). I am coming.' Thou wast answering her saying: 'Where thou goest I will go with thee, O lady of ladies.' She repeated to thee, saying: 'Thou there(?) verily thou inhabitest the place of the dwelling of Nebo. Eat food, drink wine, appoint rejoicing, exalt my divinity until I go, (and) this mission accomplish I will cause thee to accomplish the wish of thy heart. Thy face he shall not harm, thy feet he shall not resist, nor thy rejoicing(?) come to nought' (lit. descend). In the midst of battle she arms thee with the desolation of her goodness, and gives the hutnu weapon(?) to all who dwell(?) with thee. Before her a Are is blown to capture thy foes.'" 2 1 "Arbela, ithe dwelling of Istar, the fortified(?) house whose wall from ancient time had not existed, its rampart was not complete, its wall I built its rampart I finished (I filled) with luli. The house of Istar my lady with silver, gold and bronze I made bright as the day. The surinni wood of the gate of the house of Istar with silver and gold, I made good, I raised up. I§-KI-A, the lofty palace, the dwelling of Istar—its decay I repaired. Ia her house I built up. I completed the city to its whole extent.

ASTRONOMICAL REPORTS.

1 " Unto the king my lord, thy servant Istariddinpal, the chief of Arbela. May there be peace to the king, my lord. May Nabu, Marduk and Istar of Arbela to the king my lord be gracious. On the 29th day the watch was kept, the moon was not seen. (Dated) in the month Duzu, 2d day, in the eponym of Bilsunu, prefect of Khindana." 1 "To the king my lord, thy servant Istariddinpal, chief of the astronomers of Arbela. May peace be to the king my lord. May Jfabu, Marduk (and) Istar of Arbela to the king my lord be gracious. On the 29th day the watch was kept. In the field of observation was a cloud. The moon was not seen. (Dated) month Sebat, 1st day, eponym of Billsharransadua." *3

[34] 164

As appears from the above quotations, the time, during which the Istar of Arbela is known to us historically, is confined to about eighty years, 705-626 B. C. There is no certain reference to her before the reign of Sennacherib, and between that time and the close of Assurbanipal's reign the monuments tell us all they have to say about her. Istar of Arbela appears to us for the first time in Sennacherib's pantheon, but apart from his list of gods, we find no mention of her in his reign. In Esarhaddon we have outside of his list of gods only an oracle coming from her, while most of our knowledge of her comes from the Augustan age of Assurbanipal. We must not, however, infer too much from silence, as it is probable that there had been a shrine of Istar at Arbela long before the days of Sennacherib; at least in Assurbanipal's time he could speak of renewing its decay. The fact, however, that until Sennacherib, Istar of Arbela does not appear in the list of the gods of the royal pantheon, would seem to indicate that until that time or just before it she had not been considered as distinct from the Istar of Nineveh. As we have seen the Istars of Nineveh and Assur were practically the same in all their characteristics, and it would seem that in early Assyrian history the Istar of Arbela was not sharply distinguished from these; but as Yahweh was worshipped in Israel in the days of the kings at Jerusalem, at Bethel, and at Dan, so Istar was worshipped in Assyria at AsSur, Nineveh, and Arbela. Gradually, however, a distinction grew up, so that the Istars of Nineveh and Arbela were to Sennacherib two distinct divinities, each represented in his pantheon by different designations. Gradually too, different myths grew up around the Istar of Arbela, and as we shall see later the religious conceptions connected with her were of a much more limited character than in the case of the other Istars. As to the mythological representations connected with this Istar, she is called the daughter of Assur,* and the sister of Marduk, whereas the Istar of Nineveh was the daughter of Sin, the sister of Samas and the wife of Assur. This change of mythological statement seems to point, for its growth, to the lapse of considerable time after the worship of Istar was established at Arbela. The fact that Istar is here called the daughter of Assur seems to point: 1, to a comparatively late development of the distinction between this and the other Assyrian Istars, and 2, to a consciousness that the worship of Istar under the restricted conceptions to which she was confined at Arbela, was a peculiarly Assyrian development. As to the form assumed by the cult of Istar at Arbela we know almost nothing. There was a temple, which as repaired by Assurbanipal was decorated with gold, silver and bronze, and there seems to have been connected with its tower an * It will be noticed that IStar is also called the daughter of Bil, thus making Bil and ASSur refer to the same deity and giving ground for the statement made, supra, 8 1.

[35] 165

astronomical observatory from which reports were sent to the king. We do not know how the oracle of this Istar was conveyed to Esarhaddon, but it was, perhaps, through priests or priestly seers. The passage in her message to Assurbanipal through the seer, which reads, " E a t food, drink wine, appoint rejoicing, exalt my divinity," would seem to imply that there were seers connected with her worship and that her worship still consisted of joyful sacrificial feasts, as we found reason to believe that that of the Istar of Nineveh did, in the days of Esarhaddon. Istar of Arbela was considered " the glorious queen," " the lady of ladies," " the exalted one of the gods," " the resister of onslaught" and " the warrioress of the gods." It would appear from the fact that she is called the daughter of Assur, but not the wife or beloved of any deity, that she was a virgin goddess as was the Greek Artemis. She would be thought of, then, as a virgin queen who was a goddess of war pure and simple. She is called nowhere, the first born of the gods, or a mother of gods or men, but is an out-and-out war goddess armed with a bow, quiver, and sword, and before whom a fire is blown to devour the enemies of her worshippers. We must not press this point, however, as it is based largely on silence, and even if she were a virgin goddess she might even in that character in a Semitic cult foster unmarried love. While she is particularly the goddess who gives oracles, she often reveals her will through dreams. She sends a dream to the forces of Assurbanipal when they fear to cross a river, and when he prays for help a seer is sent by means of a dream to convey to him the cheering message of the goddess. This seems to be a favorite method of communication between the supernatural and man in the days of Assurbanipal. Compare the vision of Assur to Gyges of Lydia, Y E . 2. 95 sq. In their dreams, however, the conception of Istar was naturally anthropomorphic. The seer sees her talking with Assurbanipal like the mother who bore him, while he sat at her feet.

[37]

THE SEMITIC ISTAR CULT,

? 4. I§TAR OF ERECH.

We must here as before first view the material. Let us begin with that contained in the so-called Izdubar* Epic. It will be remembered that in this epic Gilgamish is a mighty hunter who has another hunter as a friend and ally a man known as sa-a-a-du or the hunter. Eabani is a wise hermit inhabiting a wild mountain region. Khumbaba, king of Elam, is oppressing Erech. Gilgamish has a dream. He sends for Eabani to come and interpret it. Eabani refuses. Then Gilgamish's friend, the hunter, takes two female creatures, Shamkhat and Kharimtu, who are apparently emissaries of Is tar, and they overcome Eabani's scruples and bring him. The account runs as follows: * According to Mr. Pinches in the Babylonian and Oriental Record, Vol. IV., p. 284, tablet 825-23, 915 of the British Museum, explains Iz-tu-bar as Gi-il-ga-miä. The name Izdubar is, however, so widely known, that I here retain It.

[38] 2 M E N T I O N S OF T H E I S T A R OF E E E C H I N T H E G I L G A M I S H E P I C c m . 2 3 0 0 ( ? ) B . C .

(Haupt's Nimrodepos, p. 10,1. 45 sq.) 45 "Il-lik sa-a-di it-ti-su sal Ha-rim-ti sal Sam-hat ú-sub-ma 46 is-sab-tu ur-hu u§-ti-äi-ru harranu, 47 ina sal-si û-mi ikli ina mí dan-ni ik-ri-du-ni, 48 sa-a-a-du u Sal Ha-rim-tu ana us-bi-su-nu it-tas-bu-ni 49 ist-in û-ma sin-a û-ma ina pu-ud mas-ki-i it-taä-bu 50 iksu-da bu-lu mas-ka-a i-sat-ti p. 11,1.1 iksu-da nam-mas-sí-í mî-pl i-tib lib-ba-su Eabani i-rim-ta-su sa-du-um-ma, 2 ù su-u 3 it-ti sabiti-p?-ma ik-ka-la ikkal 4 it-ti bu-lim mas-ka-a i-sat-ti 5 it-ti nam-masí-sí-í mi-pi i-tib lib-ba-su, 6 i-mur-su-ma Sal Sam-hat pah-la-a amili."

Ibid., p. 11,1. 21. V I Ur-ri ù Y I I musi-pZ tí-bi-ma ú-pa-ta-i-ri-b.i 22 ul-tu is-bu-u la-la-sa 23 pa-ni-su is-ta-kan a-na siri bu-li-su 28 um-ta-at-tu Eabani 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44

ki-i sa pa-ni la sa-an-su

i-tu-ra-ram-mu it-ta(?)-sab ina sa-pal sal Ha-rim-ti. ù su-u i-si-ti i-na-at-ta-la pa-ni-sa, Sal Ha-rim-ti i-kab-bu-ú i-sim-ma-a uzni-su u Ha-[rim-ti] a-na sa-su-ma izku-ra a-na Eabani ka-ta Eabani ki-ma ili am-mí-ni it-ti nam-mas-sí-í ta-rab-bu-ud sira ritti-ka lu-[u] ru-uk-ka-[ab ina] lib-bi Uruk hi Su-bu-ri a-na I-íl-si mu-sab ilu A-num u ilu Is-tar a-sar ilu Grilgamis git-ma-lu i-mu-ki ù ki-i-am uk-ta-as-sa-ru ili nisî-pZ i-ta-ma-as sim-ma ma-gir ka-ba-sa mu-du-vi lib-ba-su i-si-'i-a ip-ra Eabani a-na sa-si-ma izkura Sal Ha-rim-ti al-ki sal Sam-hat-ta ki-ri-in-ni ya-a-si a-na I-il-si-tar-du-si mu-sab ilu A-num ilu Is-tar

[39] 3 MENTIONS OF ISTAR OF ERECH IN THE GILGAMISH EPIC, CIR. 2300(?) B . C.

45 " The hunter went and caused Kharimtu and Shamkhat to return with him and 46 They seized the road, they made straight the way. 47 On the third day unto the field of mighty water they approached. 48 The hunter and Kharimtu seated themselves on their seat. 49 One day, two days they sat beside the water (lit. drink). 50 The cattle approached, the drink they drank, their heart rejoiced, p. 11—1 The vermin of the waters came its heart rejoiced. 2 And Eabani, himself—his dwelling was the mountain. 3 "With the gazelles he ate food, 4 With the cattle he quaffed drink, 5 With the vermin of the waters he rejoiced his heart. 6 Shamkhat, the seductrix*(?) of mankind saw him—" Then follows 11. 7-20 a detailed account of the immoral intercourse between Shamkhat and Eabani which it is unnecessary to put into English. 21 " Six days and seven nights came while theyf indulged themselves(?). 22 After he had satisfied her passion(?) 23 He turned his face towards the plain of his cattle. 28 Eabani approached}: (her)? when before she had not enticed(?) him. 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44

He turned(?) and sat at the feet of Kharimtu, And he drew(?) he saw her face. Kharimtu spoke (and) his ears heard. And Kharimtu said to him—to Eabani, O Eabani, like a god (thou art). Why wilt thou with the vermin inhabit[| the plain, At thy side let me ride|| into Erech Suburi, To I-ilshi, the dwelling of Anu and Ishtar, The place of Gilgamish, (who is) powerful and wise, And thus establishes himself over the people. She spoke to him and at the favor of her speech The knowledge of his heart was dust. Eabani said to her, Kharimtu, I take Shamkhat as my horn; Unto Iilsi-tardusi, the dwelling of Anu and Istar, * Cf. Arab. J t i S o (?)

+ Eabani and Shamkhat.

i Kharimtu.

II Cf. T l i m of. Prov. v n . 16.

S Cf. Aram. HDD .

[40]

4 45 a-sar ilu Grilgamis git-ma-lu i-mu-ki 46 u ki-i-[am uk]-ta-[as-5a-ru] ili niìiì-pZ. 47 a-na-ku lu-uk-ri-sum-ma i lu-kab

6 7 8 9 10 11 16 17 18 19

(Haupt, Nimrodepos, p. 42,1. 5 sqq.)* A-na du-un-ki sa ilu Gilgamis i-na it-ta-lim ru-bu-tu ilu Istar al-kan-ma ilu Grilgamis lu-u ha-'a-ir at-ta in-bi-ka ya-a-si ka-a-sa ki-sam-ma at-ta lu-u mu-ti-ma a-na-ku lu-ii as-sa-at-ka lu-si-is-bit-ka i?u narkabtu abnu ukun u furasi sa-ma-sa-ru-sa hurasaram-ma il-mi-su kar-na-a-sä ina sap-li-ka äarräni-pZ \À\ì-pl rubüti-pZ [man-]da-at sad-i u ma-a-tu lu-u na-su-nik-ka bil-tu ka dak-si-i sini-pZ-ka tu-'a-a-mi li-li-da bil-ti imi-ri pari li-ba-'a.

22 ilu Gilgamis pa-a-su i-pu-us-ma i-kab-bi 23 i-zak-ka-ra a-na ru-bu-tü ilu Is-tar 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61

a-na ilu Duzu ha-mi-ri ri-ti-ki sat-ta a-na sat-ti bi-tak-ka-a ri-ti-pZ-su Al-lal-la-bit-ru-ma ta-ra-mi-ma tam-ha-si-su-ma hap-pa-su tal-ti-bir iz-za-az ina ki-sa-tim i-sis-si kap-pi ta-ra-mi-ma nisu ga-mi-ir i-mu-ki. V I I u Y I I tu-uh-tar-ri-is-su su-ut-ta-a-ti ta-ra-mi-ma imiri sisa na-'a-id kab-li is-tali-ha zak-ti u dir-ra-ta ri-ti-pZ-ìiu Y I I kas-bu la-sa-ma ri-ti-pZ-su da-la-hu ù sa-ta-a ri-ti-jpZ-su a-na ummi-su ilu Si-li-li bi-tak-ka-a ri-ti-mi ta-ra-mi-ma amilu ri'u Ta-bu-la M ka-a-a-nam-ma tu-um-ri-is-bu kak-ka u-mi-sam-ma u-ta-ba-ha-ak-ki u-ni-ki balata tani-ha-si-su-nia a-na barbari tu-ut-tir-ri-su

* As will be noticed, I have omitted here and there lines which do not affect the bearing of the narrative on our subject.

[41] 5

45 The place of Gilgamish, who is powerful and wise, 46 And thus establishes himself over the people— 47 I will call to him and "

the 6 7 8 9 10 11 16 17 18 19

Thus Eabani was induced to visit Ereeh. After Gilgamish had conquered Elamite, Iitar sought him as a husband. The narrative runs thus: " For the favor of Gilgamish, when the princess Ishtar looked (she said :) ' Come, O Gilgamish, thou art my husband, Thy love to me as a present give, Thou shalt be my husband, I will be thy wife; I will give thee a chariot of lapis-lazuli and gold, Whose masaru is gold and its front(?) is its horn(?). under thee kings, lords, (and) princes. a gift, mountain and plain shall bring thee tribute. thy flocks shall bear twins. mules as tribute shall come.'

22 Gilgamish opened his mouth and spoke, 23 He said to the princess Istar: 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61

' Unto Tammuz (thy) husband (thou gavest) thy love; Year by year they bewail his love. Allalla-bitru* thou lovedst, Thou foughtest him and his wing thou didst break; He stood in the forest and bewailed his wing. Thou didst love a lion great in strength, Seven by seven thou didst dig out his claws(?). Thou didst love a horse exalted in battle, The intensity and durability of his love increased, For fourteen hours his love was sweet(?) ;t Disturbed and baffled(?) was his love; Unto his mother Silili he cried (concerning his) love. Thou didst love a shepherd, Tabula, Whose weapon thou didst continually sharpen(?); Daily he sacrificed to thee, he offered life; Thou foughtest with him and didst turn him to a jackal, »Apparently an eagle.

t Cf. Arab

[42] 6

62 63 64 65 66 67 68 69 70 71

u-ta-ar-ra-du-su ka-tu-ru sa ram-ni-su, u kalbi-pZ-su u-na-as-sa-ku sab-ri-su ta-ra-mi-ma I-su-ul-la-nu amilu abi-ki sà ka-a-a-nam-ma §u-gu-ra-a na-sik-ki u-mi-sam-ma ii-nam-ma-ru pa-as-sur-ki i-na ta-at-ta-si-sum-ma ta-ri kis-su, I-su-ul-la-ni-ya kis-su-ta-ki i-na-kul, u kata-ka tu-ti-sa-am-ma la-pa-tu har-da-at-ni. I-su-ul-la-nu i-kab-bi-ki, ya-a-si mi-na-a tir-ri-si-in-ni

76 77 78 79 80 81 82 83

tam-ha-si-su a-na tal-la-li tu-ut-tir-ri-su tu-si-si-bi-Su-ma ina ka-bal man-a

110 111 112 113 114 115 116 117 118 119 120

u ya-a-si ta-ram-man-ni-ma ki-i sa su-nu-tu Un Is-tar an-na-a ina si-mi-sa ilu Is-tar i-gu-gum-ma a-na sa-ma-mi i-ti-la-a il-lik-ma ilu Is-tar ana pan ilu A-num a-bi-sa a-na pa-an ilu Anuti il-li-kam-ma ikabbi.

(Del. AL.,3 p. 104,1.110 sqq., Lyon, Jss. Manual, p. 59,1. 3sqq.) i-sis-si ilu Is-tar ki-ma a-lit-ti li-nam-bi iltu sirtu ta-bat rig-ma ; ud-mu ul-lu-u a-na ti-it-ti lu-ii i-tur-ma Sa a-na-ku ina ina-har ilani ak-bu-u limmutta ki-i ak-bi ina ina-har ilani limmutta ana hul-lu-uk nisi-pZ-ya kal-la ak-bi-ma a-na-ku um-ma ul-la-da ni-su-ii-a-a-ma ki-i apli-pZ nuni-pZ li-ma-al-la-a tam-ta-am-ma ilani su-ud ilu a-nun-na-ki ba-ku-ii it-ti-sa ilani-pZ as-ru as-bi i-na bi-ki-ti kat-ma sap-ta-su-nu

[43] 7

62 63 64 65 66 67 68 69

His own under-shepherds drove him out, And his dogs licked his wounds. Thou didst love Ishullani, the gardener of thy father, Who continually bore thy burden; Daily he made bright thy sacrificial dish. When thou hadst taken him thou didst apply* force. My Ishullani was distrustful of thy force, And thy hand thou didst stretch out to dispel our fear(?).

70 71

Ishullani said to thee, ' Me ? Why dost thou desire me ?'

76 Thou foughtest with him and into a hillock didst turn him, 77 Thou didst place him in the midst of 79 80 81 82 83

And me—thou lovest me and like them (I shall be).' Ishtar—when she heard this Ishtar was angry and ascended to heaven, Ishtar went to the presence of Anu her father, To the presence of Anutu she went and said."

Then follows a complaint against Gilgamish. In consequence of this complaint a bull was created to plague Gilgamish and Eabani, and at last Eabani was smitten with a fatal disease. After Eabani's death Gilgamish visited the country of Mas to find Pir-napistim, from whom he hoped to gain the resurrection of Eabani, and immortality for himself. Pir-napistim, the hero of the deluge relates to him that event. After describing the preparation of the ark, his entrance into it, the coming of the waters, and the destruction of life, he says: 110 111 112 113 114 115 116 117 118 119 120

" Istar cried out like a woman in travail, The exalted, the kind goddess said: ' That race('i) to clay is turned ; Which evil I prophesied before the gods, When I prophesied evil in the presence of the gods, Concerning the destruction of my people I spoke in their midst. I said: ' I shall beget my people and Like the fishes shall they fill the sea.' ' The gods wept with her over the spirits of earth, The gods were bowed down, they sat in weeping, Their lips were covered " * st. m i .

[44] 8

Again when the deluge is passed, and Pir-napistim offers sacrifice, and the gods gather around like flies, 1.153 tells us 153 ul-tu ul-la-nu-um-ma iltu ¡jirtu ina ka-sa-di-su 154 is-si kasati(?)-pZ. rabuti-pZ-sa ilu A-nim

cm. 2300(?) B . C. (IV E. 19, No. 3. Cf. Haupt's ASKT., p. 179.) " How long, O lady, shall the mighty enemy destroy thy country ? In thy chief city, Erech, languishing has appeared; In I-ulbar, the house of thy oracle, blood is poured out like water; H Y M N TO ISTAR* OF E R E C T !

ESARHADDON'S ACCOUNT OF THE RESTORATION OP ISTAR'S TEMPLE AT ERECH. t l

A-na ilu Is-tar bilti Sur-bu-ti i-til-lit sam-i u irsi-tim ka-rit-ti ilani-pi sa-ru-uh-ti Hlu Istar Uruk-fci ru-ba-a-ti sir-ti li-ka-a-ti pa-ra-as ilu a-nim-u-tu 3 sa ri-kis ti-ri-i-ti ha-am-mat, 4ru-um-ti fci-iz-kar-ti sa a-na sarri mi-ig-ri-sa kinis ip-pal-la-su 5pala-su ri-sal-ba-ru i-sar-ra-ku-us da-na-nu u li-i-ti 6sa-nunka-at ad-na-a-ti sa-ku-ti ilani-pZ a-si-bat I-itillu-an-na 7sa ki-rib I-an-na bi-lit TJruk-&i bilti rabi-ti bilti-su 8m ilu Assur-ahi-iddi-na sarru rab-u sarru dannu sarri kissati sarri matu ilu K&sur-ki sarri kib-rat irbit-ti sakkanak Babili-i;«, 9sarri matu Su-mi-ri u Akkadi-/«', 10ti-ri-is kata ilu Assur i-tu-ut kun lib-bi ilu Bil ni-bit ilu Marduk mi-gir ding-ir-ni-ni, 31sa ul-tu si-hi-ri-su a-na ilu Assur ilu A-num ilu Bil ilu Ea ilu Sin ilu Samas ilu Raman ilu Marduk ilu Nabu ilu Nergal u ilu Istar, 12ilani-jj)Z rabuti-p? bili-pZ-su it-taklu-ma ni-is mat-su il-sak-si-du-us i-mu-ru da-na-an-su-un 13a-na nu-uh-hu lib-bi ilu-il-ti-su-nu u nu-up-pu-us ka-bit-ti-su-nu isu sillu-su-nu da-ru-u 14ifc-ru-su ili-su, 15ina i-muk ilu Assur ilu Bil apal ilu Bil u ilu Istar ilani-pi ti-ikli-su kul-lat matati i-bi-lu-ma, 16gi-mir ma-li-ku u-5ak-ni-su si-pu-us-su, 17ba* This hymn is written in the so-called Sumero-Akkadian, partially accompanied with an Assyrian translation. As the existence of Akkadian is now questioned by an increasing n u m b e r of scholars, I attempt no transliteration. For t h a t cf. Zimmern, Bumpsalmen, p. 74. t I n these old Babylonian hymns Ishtar is, in the so-called Akkadian portions, called Nana. I t is possible t h a t there was in pre-Semitic times a goddess Nana in Babylonia, which bore in her characteristics a general resemblance to Semitic Istar, and that the Semites identified her with their own chief goddess by an interpretatio Babylonica (appropriating to their own goddess hymns and myths originally composed f o r the other), as the Romans by an interpretatio Romana identified the deities of other nations with their own. That IStar is a native Semitio deity will appear when we come in 916 to discuss the problems raised in the study of this cult. If such identification of Nana and ISt-ar occurred (and if Nana was non-Semitic, it certainly did occur) t h e f a c t t h a t it could be made justifies us in using all the material as sources of information about IStar. i This transliteration and translation are reprinted with corrections f r o m the Proceeding» of the American Oriental Society f o r May, J891, where the cuneiform text will also be found. Cf. also Strong in HKBRAICA, Vol. VIII., p. 113 sqq.

[45] 9

153 " From afar the exalted goddess in her approach 154 Lifted up the great bows(?) of Anu " As Istar was called iltu sirtu in line 111, this is a description of her approach to the sacrifice.

Upon all thy countries he has cast fire, he has poured it (over them) like incense(?); 0 my lady, I am exceedingly yoked to misfortune. My lady, thou hast encompassed me, thou hast brought me into difficulty. The mighty enemy has trodden(?) me down like a lonely reed. Understanding I do not take hold of, I am without wisdom. Like a field I mourn night and day; 1 thy servant, humble myself before thee. May thy heart be at rest! may thy feelings be calm! wailing, may thy heart be at rest! may thy heart be at rest thy face turn!"(?)

ESARHADDON'S ACCOUNT OF THE RESTORATION OF ISTAR'S TEMPLE AT ERECH.

!To Ishtar, the majestic lady, the chief of heaven and earth, the mighty warrioress of the gods, 2the great Ishtar of Erech, the exalted one who receives the commands of deity, 3she who the bond of laws makes fast, ¿the lofty one, the mighty, who faithfully shows favor to the king her favorite, 5(who) prolongs his reign and presents to him power and might, 6who is queen of the mansions of the exalted gods, the inhabitress of I-itilluanna, 7which is within I-anna, lady of Erech, the great lady, his lady, 8Esarhaddon, the great king, the mighty king, the king of hosts, the king of Assyria, the king of the four quarters of the world, the governor of Babylon, 9king of Sumir and Akkad, 10the creature of the hands of Assur, the associate of the faithfulness of the heart of Bil, the appointee of Marduk, the favorite of the gods, "who from his youth unto Assur, Anu, Bil, Ea, Sin, Sarnas, Raman, Marduk, Nabu, iTergal and Ishtar, 12the great gods his lords, trusted, and they caused him to capture the distant of his country, (who) saw their power (and who) i3in order to appease the heart of their divinity and satisfy their soul, their everlasting protection, "placed over him, 15 (who) by the power of Assur, Bil the son of Bil and Ishtar, the gods his helpers, subdued all the countries and 16subjugated all kings to his feet, 17 the builder of

[46] 10 nu-u b i t ilu

A s s u r i-pis 1-sag-ila u

is-ri-i-ti u ma-ha-zu

mu-kin

B a b i l i - H mu-ud-dis I-an-na

sat-tuk-ku

19

sarru

sa

rab-u ilu M a r d u k a-na Babili-/«' sa-li-mu ir-su-u mu-u su-bat-su, kalam-ma

ilu

A-num

li-si-ri-bu-ma

ana(?)* matu

matu

ilu

21

ilu

22

rabu

Assur-7a

Assur-/«,'

24

ana

ti-Si-Si-bu

ali-su

pa-rak-ka

i-hi-su-ni

ina

20

umi-pZ

kan-nu

us-ti-Si-ru

ilu

apal

Babili-7« sarri matu

I)ur-ili-/c/' u biti-su I-dim-galda-ra-a-ti,

su-kut-ta-su-nu

27

m

m

apal

ilu,

Sarru-kinu

23

ilani-pZ

ud-dis-ma

a p a l m A-da-si sarri matu

ilu A s s u r - / « 31

30

>

26

Sin-ahi-pZ-ir-ba

sarri

Su-mi-ru u Akkadi-7ci,

ru(?)-u-tu ki-rit-ti ya-a-ti.

29

matu

ilu

la-bi-ra-a-ti

ilu

ina

sa

ki-rib 25

sarri kissati 28

li-ip-li-pi da-ru-d sa m

sarri

sakkanak Bil-ba-ni

pir'u AsSur-/«' Su-ku sub-tim(?) sar-

32

la-ba-ris il-lik-ma i-ku-pu igarati-pZ-Su,

si-pir ilu

ki-ma

33

as-

si-ma-ti-su,

L i b i t t i ar-sip u-sak-lil ki-ma sad-i ri-i-si-su ul-li.

I s t a r biltu sur-bu-ti Si-pir su-a-tu ha-dis lip-pa-lis-ma a-mat damikti-ya

lis-Sa-kin sip-tuS-sa,

36

muh-hi kul-lat na-ki-ri li-sam-ri-ir i?u kakki-pZ-ya.

37

ti-ma ina ah-rat umi-pZ ru-bu arku-u Sa ina timi-pZ pali-su si-pir su-a-tu na-hu-ma suatu biti i-ras-su-u-ma aS-ra-ti-su lis-ti-'i-i-ma igara-Su lik-sar, Sar-u si-tir Sumi-ya samni 40

ra-

si-ma-a-ti is-tak-

Assur-fci

ra-ti-su as-ti-'i-i-ma bit-ta-su as-sul} ti-mi-in-su u-ba-tik-ma 35

matati ul-tu

i-nu-ma I-an-na bit ilu a-nu-u-tu na-ram ilu I s t a r

bilti-ya sa sarru ma-har i-pu-us, 34

bilu

ana as-ri-su-nu u-tir-su-nu-ti-ma u-kin is-ri-tus-su-un

§a-lah-ha,

Assur-7a

mu-sak-lil

ina I-sag-ila i-kalli-su ir-

bu in-ku it-pi-Su ha-sis kal sip-ri sa ina ma-ha-zi rabuti-pZ

matu

18

pali-Su

lip-su-us kirru

nikani lik-ki

ina as-ri-su

ik-ri-bi-Su ilani-pZ i-sim-mu-u ur-rak umi-pZ u-rap-pa-as-su(?) balata.

ma-

3S 39

in-

mu-

lis-kun, 41

Sa mu-

ilu

Sar-u si-tir sumi-ya ina si-pir ni-kil-tu ib-ba-tu lu-u a-sar-su u-nak-ka-ru,

i3

I s t a r biltu rabi-ti ag-gis lik-rim-mi-su-ma suma-su zira-su ina nap-har matati li-bal-lik. I S T A R OF E R E C H IN A S S U R B A N I P A L , 6 6 8 - 6 2 6 B . C .

1 ( Y R . 6 . 1 0 7 s q . and Del. A L 3 . , 120-121.)

ilu

tu-si-bu

109

ki-rib matu

su-ma Si-i u 112

a-an V . Sanati-pZ

Na-na-a sa I M V I C X X X ilani-pZ

Ilamti-K abi-pZ-sa

a-sar la lu

a p l u ul-tu ki-rib matu Ilamti-7it \ rab-an-ni ki-rib I-an-na. 1 1 6 a-mat

pl

rukiti-pZ ik-bu-u

ilu-ti-sa 121

rabi-ti

ta-as-ba-ta

118

l-nin-na

at-mu-uh-ma

a-na I-an-na.

rib Uruk-fci u-si-rib-si-ma mi-Si parak

123

120

122

n4

su-mi

U3

ina

u

ina

niSi-pZ

i-sir-tu

u-mi-

Assur-bani-

u-si-sa-an-ni-ma

ilu-ti-su-un

u-kal-li-mu har-ra-nu

no

a-na bl-lut matati

u m - m a m ilu

lim-ni-ti

ki-bit

ta-as-bu-Su tal-li-ku

si-ma-ti-i-sa

tab-bu-u

ta-a-a-rat ilu-ti-sa tu-sad-gi-la pa-nu-u-a

108

sa

117

115

ti-Si-

sa ul-tu umi-

arkati-pZ

U9

ul-lu-us

arfyi K i s i l i m i umi I lean

ina I-Sar-gub-an-na Sa ta-ram-mu

kati

lib-bi ina

124

ki-

ti-sar-

da-ra-a-ti.

* This sign was written "a" and then the right hand wedges were partly erased. Ana is the suggestion of Mr. Pinches. t For this reading, see Briinnow, 4711, and Sa iv. 12.

[47] 11

the temple of Assur, the maker of Isagila and Babylon, the renewer of Ianna, the completer of the shrines and the city, the establisher of the sacrifices, i 9 the king in the days of whose reign the great lord Marduk granted favor to Babylon, 20 in Isagila his temple, he inhabited his dwelling, 21(who) caused the great Anu to enter into his city Durili and his house I-dimgalkalamma and 22 to inhabit an everlasting sanctuary, 23(who) as to the gods of the countries who had hastened unto Assyria, their image renewed, and out of the midst of Assyria 24 unto their place returned them and established their enclosure('?),* 25 the prince, the wise worker meditates upon all the work which is set 26 as an adornment in the great cities, (who) establishes ceremonies, 27son of Senacherib, king of hosts, king of Assyria, son of Sargon king of Assyria, 28governor of Babylon, king of Sumir and Akkad, 29 the everlasting offspring of Bilbani, son of Adasi king of Assyria, 39 the scion of the lofty city Assur, the dwelling of might royalty, am I. 31 When Ianna the house of deity, the favorite of Ishtar my lady, which a king had built before, 32 had become old and its walls had decayed, 33 its places I examined, and its house removed, its foundation 1 broke up and like its adornments 34 with a work of the brick god I raised up, I completed, I raised its top like a mountain. 35 May Ishtar, the great lady, look joyfully on my work, and may the word of favor to me be established by her lip, 36may she cause my weapons to march over all enemies. 3 7 At any time in future days, may the prince, in the days of whose reign this work 38 shall decay and this house be dilapidated(?), examine its places and repair its walls. 39 The writing written in my name with oil may he cleanse, sacrifices may he offer, in its place may he set it. 40 His prayers the gods shall hear, and length of days he shall extend as his life. 4 1 Whoever shall destroy the writing written in my name with (its) cunning work, or change its place, 42 may the great Ishtar angrily overthrow him, and may she destroy his name and his seed in all countries. 18

ISTAR OF ERECH IN ASSURBANIPAL, 6 6 8 - 6 2 6 B . C.

1

' Nana, who for 1635 years had been angry, had gone (and) dwelt in the midst of Elam, a place not suitable for her, and on that day she and the gods her fathers had named me for the lordship of the countries, (and) the return of her divinity had entrusted to me, saying: 'Assurbanipal shall bring me out of the midst of evil Elam, and shall cause me to enter into I-anna.' The spoken command of their divinity which from distant days they spoke, now a later people fulfilled. The hand of her divinity, I grasped. The straight way which was the delight of her heart she took unto I-anna.f In the month Kisilimu, the 1st day, I caused her to enter Erech, and in Isargubanna, an everlasting sanctuary, which she loved, I caused her to dwell."

* tem 1XK. t The fact that Nana is brought to I-an-na, as well as the usage of the bilingual hymns referred to supra, p. 8, identifies her with Ishtar.

[48] 12 ISTAR OP ERECH IN NEBUCHADREZZAR, 6 0 5 - 5 6 2 B . C.

1 (I R. 65. Col. II. 50sqq.) si-ma-a-ti ri-is-ta-a-ti 51bil-lu-di-i ku-ud-mu-d-tim, 52sa ilu Istar Uruk-H bi-i-li-it TJruk-/a Hl-li-tim 53d-ti-ir as-ru-us-su-un 54a-na Uruk-H si-i\ du-us-su 55a-na I-an-na la-ma-sa sa da-mi-ik-tim u-ti-ir, 56ti-mi-in-na I-an-na la-bi-ri 57a-bi-it ab-ri-i-ma 58i-li ti-mi-in-ni-sa la-bi-ri 59u-ki-in us-su-sa. 1

\

Y R. 34. Col. II. 33) I-an-na bit ilu Is-tar sa Uruk-fo' us-ma.

37

i-si-si-is i-bu-

I t will be seen from a glance at the above material that we cannot make any complete historical sketch of the worship of Istar at Erech. We have, however, in the Gilgamish epic, the oldest material extant concerning Istar. If we identify the invasion of Erech by the Elamite recorded in this epic, with that mentioned by Assurbanipal, and which he says occurred 1635 years before his time, we can gain some historical trace of Istar at Erech about 2300 B. C. B u t the character of the goddess there revealed represents conceptions of the divinity which had their origin at A time, in all probability, much more ancient than that. I t is generally admitted that religious ideas reflect the political and social conditions of the age in which they originate. However the contest between such writers as McLennan on the one hand and Westermarck on the other, as to whether all human society was once polyandrous or not, may ultimately be decided, Professor W . Robertson Smith in his Kinship and Marriage in Ancient Arabia has shown that Arabic society has passed through a polyandrous stage. This is practically a proof that primitive Semitic society passed through a polyandrous stage, for there is a growing tendency among scholars to regard Arabia as the country where primitive Semitic customs and traits have survived in greater purity than elsewhere. Professor W. R. Smith has also pointed out (Religion of the Semites, p. 56) that the Ishtar of Erech reflects this polyandrous state of society. The material we have just reviewed abundantly bears out this statement. Such creatures as Shamkhat and Kharimtu could not have been introduced with the description of such disgusting details into the popular epic of a society to which such conduct was offensive, nor could a goddess who changed her husbands at pleasure, or rather who could hardly be said to have a husband, but who cohabited promiscuously with whomsoever her fancy dictated, be reverenced and worshipped in a society which was not, when it began the worship, in the practice of the same promiscuity. T h e husbands of Istar, too, are significant. Among them were the eagle, lion and horse. This fact points unmistakably to a society which had not yet emerged from the totemistic stage and in which the lion, eagle and horse were sacred to their goddess Ishtar. A s this seems to be the

[49]

13 ISTAR OP ERECH: IN NEBUCHADREZZAR, 6 0 5 - 5 6 2 B . C.

1

1

" The first instruments of the original cult(?) of Istar of Erech, the brilliant lady of Erech, I restored to their places. I restored to Erech her bull deities, (and) to Ianna its gracious bull-colossus. The old foundation-stone of Ianna I sought and found, and on its old foundation stone I laid its foundation." " Ianna, the house of Istar of Erech,

I built anew."

only trace of these totemistic characteristics in Babylonian literature, I am inclined to regard them as a survival at Erech of ideas far antedating the final editing of this epic. From the dim antiquity in which such a goddess could originate, the worship of Istar at Erech continued down to the 6th century B. C., and probably much later. As appears from the above material, however, we are only able to identify this worship historically in the reigns of Esarhaddon, Assurbanipal, and Nebuchadrezzar. Erech was subjugated by Babylon at an early date and no royal line resided within her walls to sing the praises of her goddess. With reference to the form of the Istar cult at Erech, little can be said. From time immemorial a temple existed there, called variously I-ilshi, I-ulbar, and I-anna,* unless, indeed, these are different ideographic writings of the same name, or are names referring to different portions of the same temple. We have in the Esarheddon inscription quoted above the name given of one such shrine in the temple Ianna. Esarhaddon speaks of its old adornments, and of raising up its top like a mountain, from the latter it may be inferred that as restored by him the temple possessed a ziggurat or lofty tower. This temple as restored by Nebuchadrezzar possessed apparently bull deities and colossi, similar to those so familiar to us from Assyrian palaces. Nebuchadrezzar also speaks of restoring the original utensils of what seems to be the ancient worship, but what they were we cannot now tell. From Assurbanipal, on the other hand, we learn that as early as 2300 B. C. the Istar of Erech was represented by a statue, and unless his language " The hand of her divinity I grasped" is to be regarded as altogether figurative, this statue was carved in human form. This need not surprise us as we have seen that a highly adorned statue of the goddess existed at Nineveh at the very dawn of Assyrian history. The fact, however, that the mafseba so common in Palestine down to the 6th century B. C. as an emblem of the deity, has everywhere in Assyria and Babylonia apparently given way to a more artistic representation, is strong evidence of the great antiquity of the Assyro-Babylonian civilization. One other fact with reference to the ritual must be noted. As early * In the brief inscriptions from the old dynasty of Erech translated by Winckler, Kellinschriftliche Bibliutheh., III., 1. 77 sq. there is mention of I-an-na, but not of Ishtar.

[50] 14

as the composition of the Gilgamish epic the wailing for Tammuz year by year had begun. It is interesting to note that at Erech this custom was explained by a myth which made Tammuz one of the husbands of the polyandrous Istar, and implies that his unhappy life with her and perhaps his rejection and death at her hands were the causes of the custom. It is well to note this as the custom is otherwise accounted for elsewhere. Many of the mythological or semi-mythological stories connected with the Istar of Erech we have already considered in treating of her early history. One important mythological statement still remains. It is that found in the Gilgamish epic which makes Istar, the daughter of Anu and Anumtu. This statement is significant in two respects. It will be remembered that the IS tar of Nineveh was the daughter of Sin, and the Istar of Arbela the daughter of Assur, while here we have a growth of myth independent of both, which makes Istar of a still different lineage. This is an important fact to which we shall have to refer again in a subsequent section. This statement, moreover, shows a growth in the Gilgamish myths themselves. In a polyandrous society such as that in which we have seen these myths of Istar first took shape, kinship reckoned through males is unknown. The mother is everything and the father nothing from the simple fact that even the mother herself does not know which one of her admirers is the father of a child. In a religion which reflects the conceptions of such a society, it is obvious, then, that a goddess could not be said to have a father. The fact that Istar is here said to be the daughter of Anu, indicates that when our epic was written Semitic society at Erech had ceased to be polyandrous, and that the poet grafted the family conceptions of his own time on to the polyandrous myths of a preceding age. This confirms the conjecture made above, that these polyandrous ideas represent the origin of Ishtar in a society long anterior to the composition of the Gilgamish epic. As to the religious conceptions connected with the goddess of this shrine they are, as we have seen in part already of different grades and strata. In the epic Istar is at first a polyandrous mother goddess, whose love is more dangerous than attractive. She is the mother of the human race, and mourns for them when destroyed by the deluge, as do the other gods no doubt partly from sympathy with her. The whole conception of the divine is in the epic very crude. The gods swarm to a sacrifice like flies. Istar shares in this nature of the divine as thus crudely conceived and comes to the sacrifice too. But the ideas of the people not only advance in the epic, till Istar has a father, but in the hymn which appears to be of equal antiquity with the later stories of the epic, she is constantly addressed as lady or queen, showing a considerable advance upon the simple mother goddess of the polyandrous era. This hymn, moreover, represents her as especially fond of Erech. This is the repre-

[51]

15 sentation given of the Istar of Nineveh concerning that city, of Yahweh concerning Zion, and of every ancient deity of its abode. In Esarhaddon, too, Istar is the majestic queen or lady, the chief of heaven and earth, the executrix of the commands of the gods, the mighty warrioress, the one who makes fast the bond of laws, and the lofty, the mighty. She holds, in other words, about the same place, and has reached about the same stage of development as that attained by the Istar of Nineveh at this period. She has developed as the organization of society, and the needs of the people made development possible. 15.

ISTAR OF

BABYLON.

HYMN TO ISTAR- CIR. 2000 B . C.

1 2 3 4 5 6 7 8 9 10 11 12 13

{Haupt's ASKT., 116 sqq. and I Y R. 21, No. 2.) " O Pulfiller of the commands of Bil Sharp dagger Mother of the gods, fulfiller of the commands of Bil, Thou bringer-forth of verdure, thou lady of mankind— Begetress of all, who makest all offspring thrive, Mother Istar, whose might no god approaches, Majestic lady, whose commands are powerful, A request I will utter which—may it accomplish good for me. O lady, from the day I was a child, I have been exceedingly bound to humility. Pood I did not eat, tears were my bathing, Water I did not quaff, tears were my drink. My heart does not rejoice, my soul is not bright, lordly I do not walk. Reverse.

1 2 3 4 5 6

Painfully I wail. My sighs(?) are many, my sickness is great. O my lady, know my deeds, appoint me a resting place. My sin forgive(?), raise up my face. My god who is lord of prayer—may he present my prayer to thee ! My goddess who is mistress of supplication—may she present my prayer to thee! 7 The god of the deluge-flood, lord of Kharsaga—may he present my prayer to thee!

* I offer no transliteration of this as it is partly in the disputed Akkadian. It is transliterated in Zimmern's Buss., p. 33. I am not certain that this hymn belongs to the shrine of Babylon, but it is certainly Babylonian and as it makes mention of Marduk of Babylon, I refer it to that shrine.

[52] 16

8 The god of favor, god of the fields—may he present my prayer to thee! 9 The lord of heaven and earth—lord of Eridu—may he present my prayer to thee! 10 The mother of the great water, the dwelling of Damkina—may she present my prayer to thee! 11 Marduk, lord of Babylon—may he present my prayer to thee! 12 His spouse, the exalted offspring(?) of heaven and earth—may she present my prayer to thee! 13 The exalted servant, the god who announces the good name—may he present my prayer to thee! 14 The bride of the first-born of Adar—may she present my prayer to thee! 15 The lady who holds in cheek(?) hostile speech—may she present my prayer to thee! M E N T I O N S OF Z A R P A N I T I N SAEGON 7 2 2 - 7 0 5 B .

C.

1 (Winckler KeiUchrifttexte Sargons II., No. 47, 1. 11) isu irinu few sur-man ka-la ri-ik-ki bi-ib-lat Sadu Ha-ma-a-ni sa i-ri-su-un ta-a-bu a-na ilu Bil ilu Zar-pa-ni-tum ilu Na-bu, ilu Tas-mi-tum u iläni a-si-bu-ut ma-&a-ri matu Su-mi-ru u Akkad-H ul-tu rig sarru-ti-ya a-di satti I I I kan u ki-sa-a ki-sa-a-ti. Cf. also Winckler, op. cit. II., No. 47,1.18. M E N T I O N S OP B T A R OP B A B Y L O N I N N E B U C H A D R E Z Z A R 6 0 5 - 5 6 2 B .

C.

1 (I B.. 65, Col. 1.16 sqq.) sä ü-um ist-in alpu il-i ma-ra-a alpu suklulu, 17hiza zu-lu-lii-i da-am-gu-tim, 18ga-du-um sd iläni I-sag-ila u iläni Ba-bilam-fci, 19nu-ü-nim, is-?u-ru u-su-um-mu pi-la-a si-ma-at ap-pa-ri-im 20 di-is-pa-am hi-mi-tim si-iz-bi du-um-uk sä-am-nim 21ku-ru-un-nim da-as-pa-am si-ka-ar sa-tu-tum 22ka-ra-nam i-li-lu ka-ra-nam Sadu I-zaal-lam 23$adu Tu-i-im-mu Sadu Si-im-mi-ni Sadu Hi-il-bu-nim uSadu A-ra-na-bu-nim Sadu Su-d-ha-am 2r'sadu Bit(?)-ku-ba-nim ü Sadu Bita-a-tim 26ki-ma mi-i na-a-ri la ni-bi-im 27ina passuri ilu Marduk ü ilu Zar-pa-ni-tum 28bili-pH-a lu d-da-as-sa-am, 29pa-pa-lja su-ba-at bi-bi-ti-su 30hurasu na-am-ra-am sa-al-la-ri-iS lu as-ta-ak-ka-an 31babakuzha rapsa hurasu u-sa-al-bi-iS-ma 32bita a-na ilu Zar-pa-ni-tum bi-ilti-ya 33ku-uz-ba-am ii-za-'a-in. 2 I K . 52. No. 3, Col. II., 1.13) I-na tu-ur-ri i-li-i Sd abulli ilu Is-ta-ar. 48 3 V B . 34. Col. I., 46) I-na I-sag-ila I-ku-a pa-pa-ha ilu Bil iläni ilu 49 51 Marduk, baba-kuzba-rapSa äu-ba-at ilu Zar-pa-ni-tum hurasu na-am-ru u-sa-al-hi-is.

[53] 17

16 17 18 19 20 21 22

The lofty, the great one, the lady, the goddess Nana, may she present my prayer to thee! ' Thy eye direct graciously unto me'—may she say to thee : ' Thy face turn graciously toward me '—may she say to thee: ' Let thy heart be at rest,' may she say to thee : ' Let thy soul be appeased,' may she say to thee : Thy heart—like the heart of a bearing mother, may it return to its place! Thy heart—as the heart of a bearing mother,—of a father who begets a child, may it return to its place !"*

MENTIONS OF

1

ZABPANiTt

IN SABGON 7 2 2 - 7 0 5 B . C.

" Cedar, cypress (and) all desirable aromatic herbs of Mount Khamani whose odor is good, for Bil, Zarpanit, Nabu, Tas-mit, and the gods who inhabit the cities of Sumir and Akkad from the beginning of my reign to my third year, I gave as a present.

MENTIONS

or

I S T A R OF B A B Y L O N I N N E B U C H A D R E Z Z A R ,

605-562

B.

C.

1

" lepor each day one fine fat ox, an ox without blemish, 17 the delight of pure dishes, 18 the portion of the gods of Isagila and Babylon; 19fish, fowl, flesh(?), vegetables, tokens of abundance; 20honey, curd, milk, good oil, 21 wine, mead, the drink of the mountains, 22 clear wine, wine of Izallam, 23 mount Tuimmu, mount Simmini, mount Khilbunim, 24 mount Aranabanim, mount Suham, mount Bit(?)kubanim, and mount Bitatim, 26 like the water of a river without measure 27 for the table of Marduk and Zarpanit 28 my lords I renewed. 29 An adytum(V) the dwelling of his lordship with bright gold I brilliantly adorned, with a splendidly wide gate I enclosed it and a house for Zarpanit, my lady, I beautifully adorned."

2

" In the upper turri of the gate of Istar."

3

" I n Isagila Ikua the adytum of the lord of the gods, Marduk, the splendidly broad gate, the abode of Zarpanit with bright gold I enclosed."

* The numbering of my lines does not correspond to that of the cuneiform. I have numbered the so-called Akkadian as though the partial Assyrian inter-linear translation did not exist. t It will he noted that I identify Zarpanit with IStar of Babylon. The reasons for this will appear as we proceed. *2

[54] 18 4

(Oppert's Expédition en Mésopotamie, Yol. 2, p. 295) xm ilu Na-bi-um-ku-duur-ri-u-su-ur 2 sarri Bab-ili-7«° 3 apal m ilu Na-bi-um-apal-u-su-ur 4 sarri Bab-ili-/a a-na-ku 5 bita sira, 6 bit ilu Zarpanit* 7 lib-ba Bab-ili-fci 8 a-tia -ilu Zarpanit 9 ru-ba-a-ti si-ir-ti 10 i-na Bab-ili-/« n i-is-si-is 12 i-puus. 1 3 KI-SA-A rabu 14 ina kupri 15 u agguri 16 û-sa-as-hi-ir-sa 17 iprâtipl KI-DÀM i-il-lu-tim 18 ki-ir-ba-sa 19 u-ma-al-lum. 20ilu Zarpanit 21 ummu ri-mi-ni-ti 22 ha-di-is 23 na-ap-li-si-ma 24 da-am-ga-tu-û-a 25li-is-sa-akna 26 Sa-ap-tu-uk-ki. 27 ru-ub-bi-si zi-ri-im 28 su-un-ti-li 29 na-an-na-bi 30 i-na ki-ri-bi-it pa-ri-'i-ya 31 sa-al-mi-is 32 su-ti-si-ri 33 ta-li-it-ti. Cf. also P8BA., Vol. X., May, 1888, Col. II. 1. 54sqq.

1

(I R. 69. 21 sqq.) ù pu-luh-ti ilu Sin bíl ilâni-pl ù ilu Is-tar

M E N T I O N S OF I S T A R OF B A B Y L O N IN N A B O N I D U S ,

mu lib-bi nisi-su

23

556-539

B . C. 22

i-na sa-ma-

li-ku-nu

2

(Y R. 64. Col. I. 43) Um-ma-ni-ya rap-Sa-a-ti-ya sa ilu Sin ilu Samas u ilu Istar bili-pH-a ya-ti i-ki-pu-ni.

3

(Strassmaier, Bah. Text. Neb., H e f t IV., No. 907,1. 15) apal amilu sangu ilu Istar Babili-/«. Cf. also No. 855, 1. 12 ; No. 846, 1. 11 ; No. 417,1. 21 ; No. 637, 1. 15 ; No. 113,1. 18 ; No. 932,1. 19 ; No. 999,1. 13 ; No. 335,1. 11.

M E N T I O N S IN C Y R Ü S ,

1

(Strassmaier, Bah. bili-/;/.

539-529 B.

C.

Tex. Gy¡\, No. 175, 1. 16) apal amilu

sangu ilu Istar Ba-

Cf. also No. 126, 1. 20 ; No. 96,1. 12 ; No. 141, 1. 16 ; No. 281,1.

14 ; No. 372, 1. 9 ; No. 227,1. 9 ; No. 347,1. 13 ; No. 339, 1. 20 ; No. 332,1. 38. M E N T I O N S O F LSTAR O F B A B Y L O N I N C A M B Y S E S 5 2 9 - 5 2 1 B .

1

C.

Stras., Bab. Texte Cam., No. 43,1. 18) apal amilu Sangu ilu Istar Babili-M Cf. also No. 194, 1. 16 et al. ASTROLOGICAL.

1

( I I I R. 53. Col. I I . 35) kakkabu Dilbad 36 di-lei kakkabu Dilbad ina 37 kakkabu Dilbad ina ilu Samas kabu Dillbad ina ilu Samas iribi

ina ilu Samas asi ilu Istar A-gaSamas iribi ilu Istar Uruk-fci asi ilu Istar kakkabani-^Z. 38 kakbilat ilani-pZ.

* This might, be read lstar also. The ideogram means " the exalted queen."

[55] 19 4

" Nebuchadrezzar 1 , 2 king of Babylon, 3 son of Nabopolassar, %ing of Babylon am I. 5 A lofty house, 6 the house of Zarpanit, 7 within Babylon, 8 unto Zarpanit, 9 the exalted princess 10 in Babylon u a n e w 1 2 I made. 13 With a great moat(?) 14 in bitumen 1 5 and brick 1 6 I surrounded it, " w i t h earth a lofty mound(?) J «its midst 1!)I filled. 20 O Zarpanit, »merciful mother 22 joyfully 23 look and 24 my work— 25 let it be established 2Cby thy command. 27 Enlarge my seed; 28 multiply 29 my offspring 30 in the midst of my haiem(V) 31 peaeefully 3 2 make prosperous 3 3 birth."

I n Strassmaier's Bab. Text, H e f t V., No. 228, Rev., 1.14, a witness is described as " apal amilu sdngu ilu Is tar Babili-fci" " s o n of the priest of Istar of Babylon."

MENTIONS OF ISTAR OP BABYLON IN NABONIDUS, 5 5 6 - 5 5 9 B . C .

1

" A n d the worship of Sin, lord of the gods and of Istar in heaven, in the heart of its people

2

may it be established."

" M y extensive forces which Sin, Samas and Istar my lords entrusted to m e . "

On a contract tablet as appears on the opposite page, a man is described as " son of the priest of Istar of Babylon." From the references there given, it will be noticed that this designation is not infrequent.

MENTIONS OF ISTAR OF B A B Y L O N IN THE REIGN OF CYRÜS 5 3 9 - 5 2 9 B . C .

As will be seen by the opposite page the designation " son of the priest of Istar of Babylon," occurs frequently in the contract tablets of the reign of Cyrus.

M E N T I O N OF ISTAR OF B A B Y L O N I N CAMBYSES 5 2 9 - 5 2 1 B . C .

1

As the references on the opposite page show us again the designation " Son of a priest of Istar of Babylon " appears in a contract tablet of the reign of Cambyses.

ASTROLOGICAL.

1

35

The star Dilbad (Venus) at the rising of the sun is the Iätar of Agade. 36 Tlie star Dilbad at the setting of the sun is the Istar of Erech. :!7 The star Dilbad a t the rising of the sun is the Istar of the stars. :i8 The star Dilbad a t the setting of the sun is the Istar of the gods."

[56] 20 M E N T I O N I N HERODOTUS.

1 (Book I. $ 199) o na iirixuplr/v

6e

a/nxtoroc

igo/ievt/v

tf

Aal po6iT>)( airaf 'ev Ty

oia '

iroXhal ywaiKeq

'

tiepairiiitj

Se ar ¡u.v Tia/itpeai. ooai

ic

bji^ahovra

bv yap /a/ anaat/rai'

/itya$6(;

dr ¿)v oi

aira'/'A annt.rai

6e del enreiv ToaOwJc " 1:ITIK(!'/JG) roc rr/v i f e o v M v X i r r a " TO Si apyvpiov

enerai

ai Si

poSlrr/v

'Aaaiipioi.

eirl

aretjiavov

irpoo£pxovrait

rp67rov uv exovt7£

geivoi Si£^c6vte^ hn'/J.yovTai.

yvvai-

7roX-

TT'AOVTU vireptypoveovGai,

' A t p p o d i r ^ Karfarar.

ev re/ievei

6e Sie^oSoi navra

dei iraaav

avSpil ¡¡civc).

¿71"-

xpovov rerpaerea

earl -KapaTrTii/aioQ TOVTGI v6/IO(.

Cf. for another description of the same custom, Strabo XVI- 1. 20.

1 Apocryphal epistle of Jeremiah, vs. 42 and 43 : ai

óé yvváiicec

nepiSefiEvai

axoivía

iv

TÓíf

bSoi{

eyKa&t/vTai,

brav óé Tíf avrCtv eijie?íK.va^etaa viró Tivoc ri)V napaTropevo/iévuv bveióí^£i}

OTI OVK L/^LURAÍ uairep

nal avrr/ óvre rb GXOIVÍOV avrf¡r

üv/iiüaai

ra

wírvpa.

noi/ir/üi),

TÍ/V

%11/alov

óieppáyq.

We must now devote a few words to the identification of Istar and Zarpanit. If we were right in referring the so-called Akkadian hymn quoted at the beginning of this chapter to the Istar of Babylon, the worship of this goddess was known there at a very early time. The probability that this is a correct view is greatly increased when we consider the antiquity of Istar worship at Nineveh, Erech, and as we shall see at Agade. That the Babylonians should neglect her worship, when their kinsmen were so faithful to it is hardly to be accepted without proof. But there is positive proof that they did not neglect it. In the reign of Nebuchadrezzar there was a gate of Istar at Babylon, and from his reign to that of Cambyses we have traced the priests of the Istar of Babylon in the contract tablets. In the time of Herodotus, too, we have seen what a hold I§tar worship had on the whole Babylonian community. This hold could not

[57] 21 M E N T I O N OF ISTAR OF B A B Y L O N I N HERODOTUS.

1 " But the most disgraceful of the Babylonian customs is the following. Every native woman is obliged once in her life to sit in the temple of Aphrodite and have intercourse with some stranger. But many disdaining to mingle with the rest, being proud on account of their wealth, come in covered carriages and take their stand in the temple. A numerous train follows those, but the rest do as follows: Many sit in the temple of Aphrodite wearing about their heads a crown of cord. Some are coming in, others are going out. Passages lead in straight lines in every direction through the women, along which the strangers passing, make their choice. When once a woman has seated herself there she must not return home until some stranger has thrown a piece of silver into her lap and lain with her outside the temple. He who throws the silver must say, thus, " I beseech the goddess Mylitta to favor thee." The Assyrians call Aphrodite Mylitta. The size of the silver may be ever so small, for she will not reject it, inasmuch as it is not lawful to do so, for the silver is accounted sacred. She follows the first man that throws, and refuses no one. But when she has had intercourse, and has discharged her obligation to the goddess, she returns home, and after that time however much you may give her, you will not gain possession of her. As many now as are endowed with beauty and good form are soon set free, but the ugly are detained a long time through inability to satisfy the law, for some wait a space of three or four years. In some parts of Cyprus also there is a custom very similar to this."

1 It is this same custom, moreover, to which the apocryphal letter of Jeremiah, bears witness. In a strain in which the prophet is represented as warning the Israelites against Babylonian gods and customs he says, vs. 42,43 : " The women also with cords about them, sitting in the ways burn bran as incense: but if any of them drawn by the passers-by lies with him, she reproaches her neighbor, that she was not thought as worthy as herself, nor her cord broken."

have been maintained with its repulsive grossness had the cult not had an unbroken continuity from ancient times. When we remember that Zarpanit was a mother goddess, and that as the wife of Marduk, the chief Babylonian deity she occupied the same position in Babylon that Istar did at Nineveh, the conclusion cannot be escaped that Istar and Zarpanit were one.

[58] 22

Zarpanit is usually explained as the "seed-builder" (zar-panit). This etymology is perhaps incorrect. I have, however, none more satisfactory to offer. But whatever its original meaning, it was undoubtedly an epithet of Istar at Babylon, as Bilit was at Nineveh, and, as we saw in the case of Bilit, may have sometimes been regarded as a separate deity. Indeed there seems to be evidence in our hymn itself that such was the case. The spouse of Marduk, (evidently referring to Zarpanit) and Nana, another old name for Istar, are both asked to intercede with Istar for the suppliant, as though even then the different name suggested a different personality. We shall find a somewhat parallel case in the Ashtart of Sidon. As to the history of the Istar cult at Babylon, we have already said about all there is to say on that point. The worship evidently originated in the hoary antiquity of Babylonian times, although, from the scantiness of extant materials we can discover traces of it only occasionally. In the later Sargon and the second Babylonian empire we find numerous though scanty references to it, while the passage quoted from Herodotus shows that it continued in full force in his day. Indeed, unless the passage in Strabo referred to above he but an echo of Herodotus, the worship of Istar at Babylon may be traced to the beginning of our era. Two mythological statements only require notice here. The first is that at Babylon Ishtar-Zarpanit was the wife of Marduk. This is but what we should expect, finding parallels to it at Nineveh, Sidon and Carthage; the point to be noted, however, is that as early as our hymn, i. e. as early as the so-called Akkadian period, Babylonian society had passed beyond the polyandrous stage, and was organized on a family basis. The other statement is the identification of Istar with the planet Venus. This, it is true may not have taken place at Babylon. Our only reason for referring it to this shrine is the well known astrological reputation of Babylonia. This identification is certainly Babylonian if it was not first made at Babylon itself. At what date it was made we have no means of knowing, but it was certainly before the time of Assurbanipal. It marks still another step in religious conception, indicating that to the Babylonians gods were now celestial as well as chthonic. Istar at Babylon was conceived of as a goddess of fertility, and as a queen. As the goddess of fertility she is " t h e begetress of the gods," the "begetress of all," the one who " makes offspring thrive," and the producer of verdure." As such she pities as a father or a mother, she may be appealed to in distress, and may be expected to have mercy on the suppliant. According to Herodotus she was called Mvkirra, which is the Assyrian Mulittu for Mulidtu from . This name never occurs in the inscriptions, but may, as Professor Sayce suggests, have been the popular name for her nevertheless.

[59] 23

In the custom, submitted to by all native Babylonian women, described by Herodotus and Strabo, we have an example of the persistency of religious practices. As we saw in the last section, such customs could only originate in a polyandrous or a promiscuous state of society, such as the progenitors of the citizens of Erech certainly were. Such a state of society had almost if not quite vanished from the Assyrio-Babylonian peoples before any of our so-called Akkadian hymns were written, and yet for centuries, in spite of an advancing civilization which must have made many a pure woman abhor such a practice, the custom of putting oneself under the protection of tlie goddess of fertility by the sacrifice of chastity went on unhindered. This, as we shall see and as Herodotus intimates, was not peculiar to Babylon alone. But Istar at Babylon was a queen as well as a mother. She was the " lady of mankind," " the majestic lady," the " fulfiller of the commands of Bil." This, the goddess of a monarchical people, must of course have been. As to the form of the cult at Babylon, we have some hint from Nebuchadrezzar. He speaks in the inscription quoted from Oppert, as though the temple of Istar were a separate building, but we learn from his other inscriptions that she and Marduk occupied different shrines in the great temple of Isagila. It is, of course, possible that Istar had also at Babylon a separate temple, as Astart did at Sidon. The shrine of Istar was richly adorned with gold. He also gives us a list of the viands prepared for the table of Marduk and Ishtar. We are left in doubt as to what part of this provision was intended for sacrifice and what for the sustenance of the temple priests and employees. The fish, fowl, flesh, vegetables, honey, curd, milk, oil, mead and great varieties of wine, look like provisions for a temple retinue, such as we shall see was made in Cyprus; while the ox, provided daily, might point either to such provision, or to sacrifice. If, however, no distinction had yet been made between sacrifice and a feast, as had not been done in Assyria a century earlier, all this provision would apply equally as well to both, as both would blend into one. In the absence of other testimony we must leave this point undecided.

[60] 24

§6.

ISTA R O F A G A D E .

L E G E N D OF S A R G O N W H O L I V E D C I E . 3 8 0 0 B . C .

1

( I I I R. 4, No. 7) 1 Sarru-kinu sarru dan-nu sarri A-ga-di-Za a-na-ku. i-ni-tum, a-bi ul i-di. alju abi-ya i-ra-mi sa-da-a. ra-a-ni sa i-na a-hi naru i-na bu-us-ri

u-lid-an-ni

baba-ya ip-hi

6

Ak-ki

Nak-mi

amilu

Puratu 5

sak-nu

4

3

a-li alu

2

um-mi

A-zur-pi-

i-ra-an-ni um-mu i-ni-tum

is~kun-an-ni i-na kup-pi sa iSisi i-na kupri

id-dan-ni a-na nari sa la i-li-a.

7

is-sa-an-ni naru ili m

u-bil-an-ni 8TO Ak-ki amilu

Nak-mi i-na ti-ib

u-si-la-an-ni ra Ak-ki amilu Nak-mi a-na ma-ru-ti u-rabban-ni. 10m Ak-ki amilu Nak-mi a-na amilu NIJ-IS-SAR-TI-SU 9

[isj-kun-an-ni n . . . . a m i l u N U - I S - S A R - T I V ilu Is-tar lu-u i-ra-man-ni.

H Y M N TO

(ASKT.,

ISTAR*

122 sqq.)

1

"

he raises(y) to thee a wail(?)

2

[

3

[On account of his face which for] tears is not raised, he raises to thee a w a i l ;

4

[On account of his feet] on which fetters are laid, he raises a wail to thee ;

] he raises to thee a w a i l ;

5

[On account of] his [hand] which is quiet in weakness, he raises to thee a w a i l ;

6

On account of his breast which like a malila raises a cry, he raises to thee a

7

O lady, with outpouring of heart, I earnestly raise to thee my voice, how

8

O lady, to thy servant—speak pardon to him, let thy heart be pacified!

wail; long ? " 9

T o thy servant who suffers pain—favor grant him !

10

Thy neck t u r n to him, receive his e n t r e a t y !

11

U n t o thy servant with whom thou a r t angry—be favorable to him !" Beverse.

1

" O lady, my h a n d s are bound, I cling(V) to thee.

2

On account of the lofty warrior, Samas, thy beloved husband seize(V) my hand, and

3 4 5

(In) a life of distant days before thee let me w a l k ! My god, he besets thee with a penitential prayer, let thy heart be pacified! My goddess, he addresses to thee a petition, let thy emotions be q u i e t e d !

6

T h e lofty warrior, A n u , thy beloved husband, may he present my prayer to

7 8

thee! T h e just god—may he present my petition to thee ! T h y lofty [servant]—may he present my prayer to t h e e ! •For the reasons assigned before no transliteration of this hymn is offered. One will be

found in Zimmern's Babylonische Bugspsalmen, p. 51.

[61] 25

§ 6. ISHTAE OP AGADI. L E G E N D OF SAKGON, WHO L I V E D CTE. 3 8 0 0 B . C . *

1 " Jargon, the mighty king, king of Agade am I. 2My mother was a princess; my father I did not know. The brother of my father was in possession of the mountain. 3 At the city Azurpirani which is situated on the Euphrates, 4my mother, the princess conceived me, in secret she brought me forth. 5She placed me in a cage of reeds(?) with bitumen my entrance she closed, «she entrusted me to the river which did not overflow me. 7 The river carried me, to Akki, the irrigator, it brought me. 8Afeki, the irrigator in the goodness(?) took me up. 9Akki, the irrigator as a l0 son brought me up. Akki, the irrigator as a forester established me. [Over] five foresters Istar established me," etc. 9 10 11 12 13 14 15

" The mighty one of E-babara, may he present my petition to thee ! [' Thine eye turn faithfully] unto me,' may he say to thee! [' Thy face turn faithfully to] me,' may he say to thee ! [' Let thy heart be at rest'], may he say to thee ' [' Let thy feelings be pacified'], may he say to thee [Thy heart like the heart of a bearing mother], may it return to its place! [Like the heart of a bearing mother—of a father who begets a child], may it return to its place !"t Penitential-psalm to Malkatii.%

The other references to Istar of Agade are very few. Accepting Zimmern's identification of Malkatu with Istar we have a few references in Nabonidus. Cf. "V R. 65. Col. 35, " bita da-ra-a a-na ilu Samas u ilu Malkati bili-p?-a 'i lupu-us," "An everlasting house to Shamash and Malkatu, my lords, 1 built." Cf. also Col. II., 1. 12; V R. 61. Col. I., 11. 7 and 46; Col. II., 11. 5 and 40, in all of which she is classed with Shamash as one of the two supreme deities. The only other reference to the Islitar of Agade I have found is the inscription contained on a little clay tablet in the collection of Harvard University. This tablet is about 1J inches long and J inches wide and is inscribed on one side only. The inscription is as follows: * Since this MS. was written the publication of Pt. I. Vol. I. of the Cuneiform Texts of the Babylonian Expedition of the University of Pennsylvania, by Professor H. V. Hilprecht, has brought to light evidence which tends to vindicate the historical character of some of the statements contained in this legend. Cf. op. cit., pp. 13-26. t It will be noticed that I have numbered my lines accordingto the sense. Many of these are represented in the cuneiform by two lines, one in the so-called Akkadian and the other repeating the same thought in undisputed Assyrian. 11 follow Zimmern, Buss., p. 61, in identifying Malkatu with Istar of Sippar or Agade. Cf. also Schrader's article on it, ZA., III., p. 353sq. 8 So Peiaer after Delitzsch. K. has " ip." *3

[62] 26 1 X X Y manu-u 2 sa ilu Istar A-ga-di-7« 3 to ilu Bil-apal-id-din 4 apal TO ilu Marduk-imku.

1 2 3 4

" Twenty-five manas of Istar of Agade. Bil-apal-iddin son of Marduk-imku."

From a glance at the above material, it is evident that little can be said of the history of the Istar-worship at Agade. T h a t worship is connected in legend with Sargon, whose date is the oldest known date in Babylonian history. T h e only other point at which we can identify the worship is in the reign of Nabonidus some 3300 years later. If the worship existed at this place at the first-named date it is probable that it continued uninterruptedly through all those centuries, and for how much longer we have no means of knowing. Of the form of the cult at Agade we have no testimony, but it probably differed little if at all from the cult of Istar of Babylon. One curious mythological statement comes out in the penitential psalm. Istar is represented as the wife of both Shamash and Anu. Either we are to infer from this that Anu and Shamash are here different names of the same god, or what seems more probable, we have here a trace of the old polyandry, in which Istar had her birth, still lingering in this psalm. Of the religious ideas connected with this Istar our material affords little information. Both the tone of the address to her in the psalm, and the title MalTcntu indicate that as early as the so-called Akkadian period, she was regarded as a queen, and the tone of penitence and the keen consciousness of estrangement from the deity revealed in this hymn as well as in those before quoted, denote even at that early date, not only a well organized monarchical society but a very sensitive religious feeling.

17.

1STA11 O F T H E SUTI.

I n I I I E . 66 there is a list of the images of the gods in a temple of the Suti, a people who lived on the east of Babylonia, which has for us some interest, as it contains at least one curious fact about Istar. The list begins in Col. V I . of the reverse, 1. 18, and is headed ilu Assur ilu Istar sa Su-ti. I t is as follows : 20 21 22 23 24 25 26

ilu ilu ilu ilu ilu ilu ilu

Istar Istar Istar Istar Istar Istar Istar

salmu sa Su-ti. salmi-pZ sa Su-ti. ni-ru sa Su-ti. ni-ip-liu sa Su-ti. nam-ru sa Su-ti. nisi-p? sa Su-ti. ilu zi-i sa Su-ti.

20 21 22 23 24 25 26

"Istar, the image, of the Suti." " Istar, the images, of the Suti." " I s t a r , the subjugator, of the Suti. " Istar, the rising, of the Suti." " Istar, the bright, of the Suti. "Istar, the lions, of the Suti." " Istar, the zi-i of the Suti."

[63] 27

Of the worship of Istar among this people I have found no other trace, but the testimony here presented is interesting. From it we learn that they worshipped Istar, and that they represented her by images. She is called, moreover, the subjugator, indicating that among them she was, in one of her phases at least, a goddess of war, as she was at Nineveh, Arbela, and Erech. The epithets, " the rising," and " the bright" indicate that as among the Babylonians she had been identified with some heavenly body, and that astral worship had begun among them. The most remarkable fact brought out in this, however, is that there was an " Istar, the lions." This would seem to indicate that among this people the lion had some especial connection with Istar, as we shall have occasion to see that the bull, sheep, boar, and dove did in other lands. Had the lion not been an animal sacred to Istar, or in some way totemistically connected with her, it would be difficult to explain why a people should make a statue of her in such form that it could be called the " Istar, the lions." We must not dwell upon this fact here, but shall have occasion to refer to it again in a future section. Before passing from the cuneiform material to other sources of information about Istar we must note one other fact peculiar to no particular shrine, and that is the use of the word istar in the sense of goddess. In the penitential psalm this word is frequently so used in the singular as in ASKT. 115.14,123. 10, I V K. 10. 6, etc. But the plural is very often used for goddesses. Of. Winckler's Keilschrifttexte Sargon II., No. 53,1. 6 and No. 77,1. 8, Smith's Sennacherib, pp. 140,143 and 144, V R. 6. 44,1 R. 12. 38, etc. This too is a fact to which we must return at a later point. In taking leave of the cuneiform sources of information, let me remark that the statement is frequently made, I think, on the authority of Professor Sayce, that there was a class of kadisti or prostitutes who acted as priestesses in the temples of Istar. While this may have been the case, and from the analogy of the Astoreth cult in Palestine we should expect it to be so, I have found no trace of it in the original sources of information. Strassmaier's Verzeichniss gives but one reference to the word, viz., I I R. 32. 2, where it occurs in a list, and that so broken as to be unintelligible.

[64]

I 8.

ASHTART

OF

PHOENICIA.

M E N T I O N S OF A S H T A R T I N

PHOENICIA.

(Revue Archéologique, Jul. 1887, p. 2.) p nn-i m n t r y jro n^nn y a p K n nntr ojiif - p o m r w y p n -iryjo^N -n ba bx r p x n JTN p a n friN t p D i 1 ? ! « 'K n - n a n b x ^Nf p x n m b * " p t f r b Nrr " D i n m n t y y n n y n

i 2

m D I X HK r 3 j m n ^nï >rby n n a 4 z ntro djo p n 5 n jrnn »nty n e

NOTES. 1S a p l i ? 1. 4. I follow Driver's suggestion tliat transliteration of the Greek h6ukov. D J D 1- ö, seems to be Aram. JXO • This is the plural. D ^ n • Is the Hebrew ' J l ^ n • ^ Driver's Notes on the Hebrew Text of Samuel, p. xxviii.

G. 1. S., No. 3, 13 sq.

•po p p

Schröder, Phönizische Sprache.

runn ^a

14

Tafel I., 1. 13 sq.

^pn -\tymm ya n13

p

DJ-iii D.m mm15 i r w y o N »OKI DJIV - P O " W W M m n ^ dn djta •Ii* n w j ? n \ x * p ß » i D ' p N p s a r i n n e n r o i n w

-p?2 -irwoew ^ o nn ro'ran pan

nn rvx pn

znpu p a ^ nn pn trx17 imxi

-nn Vrv P V N

W R A

PX1?18

DJ-Q

PN

C K

JRAXI

DTTKO

OT?

DTJNÖ 'JNTRN

tyn DP m n ^ p nm PV tyn1? nn D* p x

C. I. S., No. 4, Schröder, op. cit.

Tafel I I . D ^ i n

n t m --fiO-- J T O rnnt^nn • m n a r - û p n DJH»[ f m p e r m « DJ-IÏ ^ o

C. 2. S „ No. 8, Schröder, op. cit.

Tafel I I I . , 2. p n mntpy >jn hy p & ' N i n y m

-pzfr vx

(Lucian, De Syria Dea, \ 4.) "Evi (?è mù aKko Ipov iv fyoiv'uci) /léya, TO Zifiôuioi 'AGrâprTjv