The Religion of Babylonia and Assyria Part 6

Nisaba (or Nidaba).

In a dream which the G.o.ds send to Gudea, he sees among other things, a G.o.ddess, whose name may be read Nisaba or Nidaba.[100] Nina, who interprets the dream to the ruler of s.h.i.+rpurla, declares that Nisaba is her sister. In a text belonging to a still earlier age, the deity is mentioned as the begetter of a king whose name is read Lugal-zaggisi.[101]

From the manner in which the name of the G.o.ddess is written, as well as from other sources, we know that Nisaba is an agricultural deity. In historical texts she plays scarcely any role at all, but in incantations she is often referred to; and from the fact that Nisaba is appealed to, to break the power of the demons in conjunction with Ea, it would appear that the position once occupied by her was no insignificant one.

Nin-girsu, it will be recalled, has also traits which connect him with agricultural life, and Nina being the daughter of Nin-si-a, one of the forms under which Ningirsu-Ninib appears, we may connect Nisaba directly with the cults of which Lagash formed the center. Nisaba must have been the consort of one of the agricultural G.o.ds, whose jurisdiction falls within Gudea's empire. Lugal-zaggisi, as the king of Uruk, a.s.signs to the G.o.ddess a first place. Her origin must, therefore, be sought in this region. In later days the name of the G.o.ddess is used to describe the fertility of the soil in general. So Ashurbanabal, describing the prosperity existing in his days, says that grain was abundant through the 'increase of Nisaba.'[102]

KU(?)-Anna.

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

In a list of deities enumerated by a ruler of Erech, Lugal-zaggisi,[103]

are found (1) a local G.o.ddess,

Umu,

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

Nin-akha-kuddu,[105]

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

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

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

FOOTNOTES:

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

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

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

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

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

[29] Reading doubtful. Jensen suggests Erim. Hommel (_Proc. Soc. Bibl.

Arch._ xv. 37 _seq._) endeavored to identify the place with Babylon, but his views are untenable. If Gish-galla was not a part of Lagash, it could not have been far removed from it. It was Amiaud who first suggested that s.h.i.+r-pur-la (or Lagash) was the general name for a city that arose from an amalgamation of four originally distinct quarters.

("Sirpurla" in _Revue Archeologique_, 1888.) The suggestion has been generally, though not universally accepted.

[30] That Ninib is only an ideographic form is sufficiently clear from the element NIN-, lord. The proof, however, that Ninib is Adar, is still wanting. See Jensen, _Kosmologie der Babylonier_, pp. 457, 458.

[31] From the context (De Sarzec, _Decouvertes_, pl. 6, no. 4, ll.

13-21, and pl. 31, no. 3, col iii. ll. 2-6), there can be no doubt that Shul-gur (or Shul-gur-ana) is an epithet of Nin-girsu. The ideographs descriptive of the edifice suggest a corn magazine of some kind. One is reminded of the storehouses for grain in Egypt. See Jensen's Notes, _Keils Bibl._ 3, 1, pp. 15, 18, 73. A comparison of the two texts in question makes it probable that Ab-gi and E-bi-gar are synonymous.

[32] Rawlinson, iv. 27, no. 6; 11, 45-46.

[33] It is noticeable that there is no mention made of a special G.o.d of Lagash, which points to the later origin of the name.

[34] Inscr. D, col. li. 13; G, col. ii. ll. 1-8; iii. 4 _seq._

[35] See Gen. xxiv. 53. Burkhardt, _Notes on the Bedouins_, i. 109, gives an example of the custom.

[36] The two names are used by Gudea (Inscr. G, col. iii. 12) in a way to indicate that they embrace the whole district of Lagash.

[37] _Semit. Volker_, p. 382.

[38] See Jensen, _Keils Bibl._ 3, 1, 28, note 2.

[39] The first signifies 'to make,' the third means "good, favorable,"

but the second, upon which so much depends, is not clear. Amiaud reads _tum_ instead of _sig_.

[40] _E.g._, Nina (see below).

[41] De Sarzec, pl. 7, col. i. 12.

[42] _Hibbert Lectures_, p. 104.

[43] Inscr. D, col. iv. ll. 7, 8.

[44] In Rawlinson, ii. 58, no. 6, there is a list of some seventy names.

[45] Rawlinson, ii. 58, no. 6, 58.

[46] De Sarzec, pl. 8, col v. ll. 4-6.

[47] _Keils Bibl._ 3, 1, 80, note 3.

[48] Rawlinson, iv. 35, no. 2, 1.

[49] See a syllabary giving lists of G.o.ds, Rawlinson, ii. 60, 12. Dungi, indeed, calls Nergal once the king of lawful control over Lagash (Rawlinson, iv. 35, no. 2, ll. 2, 3). The exact force of the t.i.tle is not clear, but in no case are we permitted to conclude as Amiaud does (_Rec. of the Past_, N.S., i. 59) that s.h.i.+d-lam-ta-udda is identical with Nin-girsu.

[50] See Jensen, _Kosmologie der Babylonier_, pp. 476-87.

[51] See Jensen, _Kosmologie der Babylonier_, pp. 476-87.

[52] So in the inscription of Rim-Sin (_Keils Bibl._ 3, 1, p. 97).

[53] Perhaps the k.n.o.b of a sceptre. _Proc. Soc. Bibl. Arch._ viii. 68.

[54] _E.g._, Hammurabi (_Revue d'a.s.syriologie_, ii. col. i. 21); but also Gudea and a still earlier king.

[55] So Amlaud; and there seems some reason to believe that the name was used by the side of Utu, though perhaps only as an epithet.