Babylonian Cult Symbols. 6060 (No. 12)
Ni. 6060, a Cassite tablet in four columns, yields a notable addition to the scant literature we now possess concerning Babylonian mystic symbols. A fragmentary Assyrian copy from the library of Ašurbanipal was published by Zimmern as No. 27 of his Ritual Tafeln. The Assyrian copy contains only fifteen symbols with their mystic identifications, in Col. II of the obverse. The ends of the lines of the right half of Col. I are preserved on Zimmern 27, and these are all restored by the Cassite original. The obverse of these two restored tablets contained about sixty symbols with their divine implications. Most of them are the names of plants, metals, cult utensils and sacrificial animals, each being identified with a deity. A tablet in the British Museum, dated in the 174th year of the Seleucid era or 138 B. C., Spartola Collection I 131, published by Strassmaier, ZA. VI 241-4, begins with an astronomical myth concerning the summer and winter solstices[503] and then inserts a passage on the mystic meanings of ten symbols. The myth of the solstices runs as follows:
“In the month Tammuz, 11th day, when the deities Miniṭṭi and Kaṭuna, daughters of Esagila,[504] go unto Ezida[505] and in the month Kislev, 3d day, when the deities Gazbaba and Kazalsurra, daughters of Ezida, go unto Esagila—Why do they go? In the month Tammuz the nights are short. To lengthen the nights the daughters of Esagila go unto Ezida. Ezida is the house of [pg 331] night. In the month Kislev, when the days are short, the daughters of Ezida to lengthen the days go unto Esagila. Esagila is the house of day.” The tablet then explains the Sumerian ideogram gubarra=Ašrat, the western mother goddess Ashtarte, and says that Ašrat of Ezida is poverty stricken.[506] But Ašrat of Esagila is full of light and mighty.[507] Some mystic connection between Ašrat or Geštinanna, mistress of letters and astrology,[508] scribe of the lower world, and the daughters of night and day existed. This cabalistic tablet here refers to a mirror which she holds in her hand and says she appeared on the 15th day to order the decisions. The 15th of the month Tammuz is probably referred to or the beginning of the so-called dark period when the days begin to shorten and Nergal the blazing sun descends to the lower world to remain 160 days.[509] For some reason Ašrat, here called the queen,[510] appears to order the decisions, probably the fates of those that die. The phrase “The divine queen appeared” is usually said of the rising of stars or astral bodies, but the reference here is wholly obscure. As a star she was probably Virgo. At any rate some mystic pantomime must have been enacted in the month of Tammuz in which the daughters of Esagila and Ezida and the queen recorder of Sheol were the principal figures. The pantomime represented the passing of light, the reign of night and the judgment of the dead. Clearly an elaborate ritual attended by magic ceremonies characterized the ceremony. At this point the tablet gives a commentary on [pg 332] the mystic meaning of cult objects used for the healing of the sick or the atonement of a sinner. Obviously some connection exists between this mystagogy and the myth described. The commentary is probably intended to explain the hidden powers of the objects employed in the weird ritual, at any rate the mystery is thus explained.[511]
(1) Gypsum is the god Ninurta.[512] (2) Pitch is the asakku-demon.[513] (3) Meal water (which encloses the bed of the sick man) is Lugalgirra and Meslamtaea.[514] [A string of wet meal was laid about the bed of a sick man or about any object to guard them against demons. Hence meal water symbolizes the two gods who guard against demons. See especially Ebeling, KTA. No. 60 Obv. 8 zisurrá talamme-šu, “Thou shalt enclose him with meal water.”]
(4) Three meal cakes are Anu, Enlil and Ea.[515] (5) The design which is drawn before the bed is the net which overwhelms all evil. (6) The hide of a great bull is Anu. [Here the hide of the bull is the symbol of the heaven god as of Zeus Dolichaîos in Asia Minor.]
(7) The copper gong[516] is Enlil. But in our tablet II 13 symbol of Nergal and in CT. 16, 24, 25 apparently of Anu. The term of comparison in any case is noise, bellowing.
(8) The great reed spears which are set up at the head of the [pg 333] sick man are the seven great gods sons of Išhara. The seven sons of Išhara are unknown, but this goddess was a water and vegetation deity closely connected with Nidaba goddess of the reed.[517] The reed, therefore, symbolizes her sons.
(9) The scapegoat is Ninamašazagga. Here the scapegoat typifies the genius of the flocks who supplies the goat. See, however, another explanation below Obv. II 17.
(10) The censer is Azagsud. The deity Azagsud in both theological and cult texts is now male and now female. As a male deity he is the great priest of Enlil, CT. 24, 10, 12, and always a god of lustration closely connected with the fire god Gibil, Meek, BA. X pt. 1 No. 24,4.[518] But ordinarily Azagsud is a form of the grain goddess who was also associated with fire in the rites of purification. As a title of the grain goddess, see CT. 24, 9, 35 = 23, 17; SBP. 158, 64 A-sug where Zimmern, KL. 11 Rev. III 11 has Azag-sug. She is frequently associated with Ninḫabursildu and Nidaba (the grain goddess) in rituals, Zimmern, Rt. 126, 27 and 29; 138, 14, etc. The censer probably symbolizes both male and female aspects, the fire that burns and the grain that is burned. See below II 9, where the censer is symbol of Urashâ a god of light.
(11) The torch is Nusku the fire god in the Nippur pantheon. Below (II 10) the torch is Gibil, fire god in the Eridu pantheon.
The mystic identifications do not always agree, but the term of comparison can generally be found if the origin and character of the deities are known and the nature of the symbol determined. Each god was associated with an animal and a plant and with other forms of nature over which they presided. When the cult utensils are symbols the term of comparison is generally clear. [pg 334] Below will be found such interpretations of these mysteries as the condition of the tablet and the limits of our knowledge permit. Most difficult of all are the metal symbols which begin with Obv. I 10. Here silver is heaven, but it can hardly be explained after the manner of the same connection of Zeus Dolichaîos with silver in Kommagene. The cult of this Asiatic heaven god is said to have been chiefly practiced at a city in the region of silver mines.[519] That is an impossible explanation in the case of Anu whose chief cult center was at Erech. The association of gold with Enmesharra, here obviously the earth god, is completely unintelligible. In Obv. I 31 he is possibly associated with lead or copper as the planet Saturn. In lines I 14-18 the symbols are broken away, but they are probably based upon astronomy. Metals seem to be connected with fixed stars and planets on the principle of color. The metallic symbolism of the planets was well known to Byzantine writers who did not always agree in these matters. Their identifications are certainly a Græco-Roman heritage which in turn repose upon Babylonian tradition.[520] The following table taken from Cook, Zeus, p. 626, will illustrate Græco-Roman ideas on this point:
Kronos—lead (Saturn); Zeus—silver (Jupiter); Ares—iron (Mars); Helios—gold (Sun); Aphrodite—tin (Venus); Hermes—bronze (Mercury); Selene—crystal (Moon).
Our tablet preserves only the names of the deities at this [pg 335] point, and if metals stood at the left we are clearly authorized to interpret the divine names in their astral sense. This assumes, of course, that these astral identifications obtained in the Cassite period. Assuming this hypothesis we should have the metals for Betelgeuze, Ursa Major, Venus, Jupiter, Mars, Saturn, New-moon(?), a star in Orion, Venus as evening and morning star, Virgo, and perhaps others.
The reverse of the tablet is even more mystic and subtle. The first section connects various cult substances with parts of the body. White wine and its bottle influence the eyes. White figs pertain to a woman's breasts. Must or mead have power over the limbs as the members of motion. Terms of comparison fail to suggest themselves here and we are completely disconcerted by the fancy of the Babylonian mystagogue. In the next section, which is only partially preserved, we have twelve gods of the magic rituals. The province of each in relation to the city and state is defined. Kushu, the evil satyr who receives the sin-bearing scapegoat, hovers over the homes of men. Muḫru, the deity who receives burnt offerings, or incarnation of the fires of sacrifice, dwells at the city-gate. Sakkut, a god of light and war, inexplicably protects the pools. Then follow hitherto undefined and unknown Cassite deities and a break in the tablet.
As in the Assyrian duplicate, Zimmern Rt. 27, so also here, the reverse contains a lexicographical commentary on mythological phrases. The name of the god Negun is commented upon here and most timely information is given. Both the phonetic reading of the name and the character of the deity are defined. The colophon at the end has the usual formula attached to cult instructions whose contents are forbidden to the uninitiated.
1. duk a-gub-ba ... [ ][521]
1. The vessel of holy water ... [of the gods]
2. d.Nin-ḫabur-sil-du nin(?) [tù-tù-ge][522]
2. is Ninhabursildu,[523] queen of incantations.
3. dukgan-nu-tūr[524] d.[ ]MEŠ-GAR
3. The little hannu-vessel is the deity ...
4. giššinig d.A-nim
4. The tamarisk is anu.[525]
5. giššag-gišimmar[526] d.Dumu-zi
5. The date palm-head is Tammuz.
6. úin-nu-uš[527] d.É-a
6. The mashtakal-plant is Ea.
7. gišul-ģi d.Nin-urta
7. the šalatu-reed is Ninurta.
8. The El-plant is Niná
9. gišburru[530] d.Gir-rá[531]
9. The gišbur wood is the Fire God Girra.
10. dāgkubabbar d.GAL[532]
10. Silver is the great god (the moon).
11. dāgku-gi d.En-me-šár-ra[533]
11. God is Emmešarra (the sun).
12. dāgurudu d.É-a
12. Copper is Ea.
13. dāgan-na d.Nin-maģ
13. Lead is Ninmah.[534]
14. [ ][535] d.Ninurta
14. [ ] is Ninurta.
15. [ ] d.Ninlil[536]
15. [ ] is Ninlil.
16. [ ] d.Dilbat
16. [ ] is Ishtar-Venus.
17. [ ] d.AMAR-RA-ĠE-UD-DU-A-LU-TU[537]
17. [ ] is Marduk-Jupiter.
18. [ ] d.Lugal-giš-a-tu-gab-liš-a[538]
18. [ ] is Nergal-Mars.
19. [ ] d Sak-kud
19. [ ] is Ninurta-Saturn.[539]
20. [ ] d.Nusku[540]
20. [ ] is Nusku.
21. [ ] d.Pap-sukkal[541]
21. [ ] is Papsukal.
22. [ -]šág d.Sak-kut[542]
22. [ ] is Sakkut.
23. [ -]ŠID iluRam-ma-nu
23. [ ] is Ramman.
24. [ ] ilatIshtar Uruk-(ki)
24. [ ] is Ishtar of Erech.[543]
25. [ ] ilatIshtar A-ga-de-(ki)
25. [ ] is Ishtar of Agade.[544]
26. [ -]TAR ilatBe-lit-ṣêri
26. [ ] is Bêlit-ṣeri.[545]
27. [ ] d.Nin-lil
27. [ ] is Ninlil.
28. [ ri-]kis-su-nu d.Ninurta
28. [ ] their band(?) is Ninurta.
29. [ ] ilāni sibitti[546]
29. [ ] is the seven gods.
30. [ ] d.En-me-šár-ra
30. [ ] is Enmesharra.[547]
Obverse II
...
2. giš [ ] [d. ]
2. [ ]
3. giš [ ] [d. ]
3. [ ]
4. giššim [ ] [d. ]
4. [ ]
5. šim-šal[548] [d. ]
5. Box-wood is the god....
6. gi-dug-ga[549] [d. ]
6. The good reed is the god....
7. šim-li d.[Immer[550] ]
7. Cypress is Adad.
8. šīpāti burrumti[551] iluLabartu(?)[552] mar[at iluAnim ]
8. Wool of variegated color is Labartu daughter of Anu.
9. šim-ZU[553] d.[Nin-urta ]
9. The aromat-ZU is Ninurta.
10. nig-na d.Urašā
10. The censer is Urasha.[554]
11. gi-bil-lá d.[ Gi-bil]
11. The torch is Gibil.[555]
12. ḳu-ta-ri ibbûti[556] d.[Ne-gun]
12. The clean incense is Negun.[557]
13. mul-lil-lum d.Ig[i-BALAG[558] lù nu-gisš-šar d.En-lil-lá]
13. The amphora(?) is Igi-BALAG, gardener of Enlil.
14. urudūnig-kalag-ga[559] d.Nin-[sar d.Nergal]
14. The copper kettledrum is Ninsar,[560] that is Nergal.
15. kuš-gū-gal[561] d.[NINDA+GUD]
15. The hide of a great bull is NINDA+GUD.[562]
16. im-bar d.[Utu-găl-lu
16. Gypsum is the storm god (Ninurta).[563]
17. esir d.id
17. Bitumen is the river god.[564]
18. máš-ģul-dúb-ba-a d.[Ku-šu]
18. The scapegoat is Kushu.[565]
19. udu-ti-la[566] d.[Gira]
19. “The living lamb” is Gira.[567]
20. máš-gi-bil-la d.[Mu-uḫ-]ra
20. The goat of the torch[568] is Muḫru.
21. še-bir-bir-ri u-pu-un-tum
21. “Scattered grain(?),” chick pea (?)
22. zērê ma-ka-lu-ú
22. seed-corn, eating table and
23. dukḳa-gazpl. d.Nun-ŭr-ra d.Ea[569]
23. the ḳagaz-pots are Ninurra-Ea.
24. gišku-ma-nu 7 û-mu[570] ku d.Marduk
24. The seven (headed) weapon of laurel wood, the storm, the weapon of Marduk.
25. kù-gi-sigpl. d.A-nun-na-ki
25. Red sun-disks(?) are the Anunnaki.
26. kù-gi nig-máš-zid[571] d.Maš-tab-ba-gal-ga
26. The golden sacred kid(?) is the Great Twins.[572]
27. maš-dū d.Un-gal Nibru-ki[573]
27. The kid is Ungal[574] of Nippur.
28. kur-gi-(ģu) d.Nin-sîg
28. The crane is Ninsig.[575]
29. sún[576] gišerin šita[577] d.Zi-i
29. The sun of cedar, weapon of Zu.[578]
30. làl ... d.[ ]
30. Honey ... is the god ...
31. lí ... li
31. Oil ... oil ...
32. d.íd d.[ ]
32. ... River-god, god...
Reverse I
1. karanu ellu ḳaḳḳul-ti enâ-šu
1. White wine and bottle are his eyes.
2. tittu piṣîtu[579] tulê-šu[580]
2. The white fig is her breasts.
3. iṣunurmû bir-ka-a-šu
3. The nur-fig is his (her) knees.
4. tittu[581] ki-sal-la-a-šu
4. The fig is his (her) loins.
5. mirsu pit puridi-šu
5. Must is his (her) crotch.
6. d.Ku-ši ṣêr ki-i-ṣi[582]
6. The god Kushu over the chamber.
7. d.Mu-uḫ-ra ina pan abulli
7. Muḫru before the city gate.
8. d.Sak-kut ina ḳabal appari
8. Sakkut in the midst of the pool.
9. d.Si-lak-ki[583] ina ma-na-ḫa-ti
9. Silakki in the ruins.
10. d.E-ḳu-rum[584] ina libbi šêr išdi
10. Ekurum in the leg.
11. d.Ab-ba- gu-la[585] ina igari
11. Abbagula in the wall.
12. d. ? ? ina nasikati
12. [ ] in the fortress.
13-17. ........................
13-17.
18. 12 ilāni [ ]
18. Twelve gods.
Reverse II
1. [SAG-GĬR]-ME ša ina pani-šu namru[586]
1. The battle which before him gleams.
2. [ KU]-ŠÚ la[587] maḫ-ru
2. ... not are received.
3. [ -]u:NU: la-a
3. [ ]NU = not.
4. [ BT:]šu-u[588]:ILA:ma-ḫa-ri
4. [ ]BI = that: ILA = to present.
5. [d.Ne-gun] erim-bi nu-tuk-a ai-bi ina ḳatê-šu la uṣûni
5. Negun who foes has not. The wicked from his hand escape not.
6. NE-RU:ai-bi:ID:ḳa-ti:TUK-A SAL-ŠEŠ?
6. NE-RU = wicked : ID = hand : ? ?
7. d.Ne-gun[589] ḳa-lu-ú i-ša-tam
7. Negun is he that burns with fire.
8. ḪU-gunu[1agin]:gu-nu-u:SI:ḳa-lu-u
8. The gunu of ḪU has the syllabic value gunū:si(g) = to burn.
9. NE:i-ša-tu:sa-niš ka-lu ni-ka
9. NE = fire: Or = to consume offerings in fire.
10. SAL-ŠEŠ[590]:ba-nu-ú: ga-lu
10. ninmuš = blaze, burn.
11. SI:ba-nu-ú:NE ga-lu
11. si(g) = blaze: bil = burn.
12. mûdû mûdâ li-kal-lim
12. Let the knowing inform the knowing.
13. la mûdû ul immar
13. He that knows not may not read.
ki-ma labiri-šu iluNinurta-naṣir mar Ilu-iḳîša ameluašipu išṭur bûši E-šu-me-rá
According to its original Ninurtu-naṣir son of Ilu-iḳiša, the priest of magic wrote. It is the property of the temple Ešumera.[591]