Mesopotamian Gods Essays

Stories describing creation are prominent in many cultures of the world. In Mesopotamia, the surviving evidence from the third millennium to the end of the first millennium B.C. indicates that although many of the gods were associated with natural forces, no single myth addressed issues of initial creation. It was simply assumed that the gods existed before the world was formed. Unfortunately, very little survives of Sumerian literature from the third millennium B.C. Several fragmentary tablets contain references to a time before the pantheon of the gods, when only the Earth (Sumerian: ki) and Heavens (Sumerian: an) existed. All was dark, there existed neither sunlight nor moonlight; however, the earth was green and water was in the ground, although there was no vegetation. More is known from Sumerian poems that date to the beginning centuries of the second millennium B.C.

A Sumerian myth known today as “Gilgamesh and the Netherworld” opens with a mythological prologue. It assumes that the gods and the universe already exist and that once a long time ago the heavens and earth were united, only later to be split apart. Later, humankind was created and the great gods divided up the job of managing and keeping control over heavens, earth, and the Netherworld.

The origins of humans are described in another early second-millennium Sumerian poem, “The Song of the Hoe.” In this myth, as in many other Sumerian stories, the god Enlil is described as the deity who separates heavens and earth and creates humankind. Humanity is formed to provide for the gods, a common theme in Mesopotamian literature.

In the Sumerian poem “The Debate between Grain and Sheep,” the earth first appeared barren, without grain, sheep, or goats. People went naked. They ate grass for nourishment and drank water from ditches. Later, the gods created sheep and grain and gave them to humankind as sustenance. According to “The Debate between Bird and Fish,” water for human consumption did not exist until Enki, lord of wisdom, created the Tigris and Euphrates and caused water to flow into them from the mountains. He also created the smaller streams and watercourses, established sheepfolds, marshes, and reedbeds, and filled them with fish and birds. He founded cities and established kingship and rule over foreign countries. In “The Debate between Winter and Summer,” an unknown Sumerian author explains that summer and winter, abundance, spring floods, and fertility are the result of Enlil’s copulation with the hills of the earth.

Another early second-millennium Sumerian myth, “Enki and the World Order,” provides an explanation as to why the world appears organized. Enki decided that the world had to be well managed to avoid chaos. Various gods were thus assigned management responsibilities that included overseeing the waters, crops, building activities, control of wildlife, and herding of domestic animals, as well as oversight of the heavens and earth and the activities of women.

According to the Sumerian story “Enki and Ninmah,” the lesser gods, burdened with the toil of creating the earth, complained to Namma, the primeval mother, about their hard work. She in turn roused her son Enki, the god of wisdom, and urged him to create a substitute to free the gods from their toil. Namma then kneaded some clay, placed it in her womb, and gave birth to the first humans.

Babylonian poets, like their Sumerian counterparts, had no single explanation for creation. Diverse stories regarding creation were incorporated into other types of texts. Most prominently, the Babylonian Enuma Elish is a theological legitimization of the rise of Marduk as the supreme god in Babylon, replacing Enlil, the former head of the pantheon. The poem was most likely compiled during the reign of Nebuchadnezzar I in the later twelfth century B.C., or possibly a short time afterward. At this time, Babylon, after many centuries of rule by the foreign Kassite dynasty, achieved political and cultural independence. The poem celebrates the ascendancy of the city and acts as a political tractate explaining how Babylon came to succeed the older city of Nippur as the center of religious festivals.

The poem itself has 1,091 lines written on seven tablets. It opens with a theogony, the descent of the gods, set in a time frame prior to creation of the heavens and earth. At that time, the ocean waters, called Tiamat, and her husband, the freshwater Apsu, mingled, with the result that several gods emerged in pairs. Like boisterous children, the gods produced so much noise that Apsu decided to do away with them. Tiamat, more indulgent than her spouse, urged patience, but Apsu, stirred to action by his vizier, was unmoved. The gods, stunned by the prospect of death, called on the resourceful god Ea to save them. Ea recited a spell that made Apsu sleep. He then killed Apsu and captured Mummu, his vizier. Ea and his wife Damkina then gave birth to the hero Marduk, the tallest and mightiest of the gods. Marduk, given control of the four winds by the sky god Anu, is told to let the winds whirl. Picking up dust, the winds create storms that upset and confound Tiamat. Other gods suddenly appear and complain that they, too, cannot sleep because of the hurricane winds. They urge Tiamat to do battle against Marduk so that they can rest. Tiamat agrees and decides to confront Marduk. She prepares for battle by having the mother goddess create eleven monsters. Tiamat places the monsters in charge of her new spouse, Qingu, who she elevates to rule over all the gods. When Ea hears of the preparations for battle, he seeks advice from his father, Anshar, king of the junior gods. Anshar urges Ea and afterward his brother Anu to appease the goddess with incantations. Both return frightened and demoralized by their failure. The young warrior god Marduk then volunteers his strength in return for a promise that, if victorious, he will become king of the gods. The gods agree, a battle ensues, and Marduk vanquishes Tiamat and Qingu, her host. Marduk then uses Tiamat’s carcass for the purpose of creation. He splits her in half, “like a dried fish,” and places one part on high to become the heavens, the other half to be the earth. As sky is now a watery mass, Marduk stretches her skin to the heavens to prevent the waters from escaping, a motif that explains why there is so little rainfall in southern Iraq. With the sky now in place, Marduk organizes the constellations of the stars. He lays out the calendar by assigning three stars to each month, creates his own planet, makes the moon appear, and establishes the sun, day, and night. From various parts of Tiamat’s body, he creates the clouds, winds, mists, mountains, and earth.

The myth continues as the gods swear allegiance to the mighty king and create Babylon and his temple, the Esagila, a home where the gods can rest during their sojourn upon the earth. The myth conveniently ignores Nippur, the holy city esteemed by both the Sumerians and the rulers of Kassite Babylonia. Babylon has replaced Nippur as the dwelling place of the gods.

Meanwhile, Marduk fulfills an earlier promise to provide provisions for the junior gods if he gains victory as their supreme leader. He then creates humans from the blood of Qingu, the slain and rebellious consort of Tiamat. He does this for two reasons: first, in order to release the gods from their burdensome menial labors, and second, to provide a continuous source of food and drink to temples.

The gods then celebrate and pronounce Marduk’s fifty names, each an aspect of his character and powers. The composition ends by stating that this story and its message (presumably the importance of kingship to the maintenance of order) should be preserved for future generations and pondered by those who are wise and knowledgeable. It should also be used by parents and teachers to instruct so that the land may flourish and its inhabitants prosper.

The short tale “Marduk, Creator of the World” is another Babylonian narrative that opens with the existence of the sea before any act of creation. First to be created are the cities, Eridu and Babylon, and the temple Esagil is founded. Then the earth is created by heaping dirt upon a raft in the primeval waters. Humankind, wild animals, the Tigris and Euphrates rivers, the marshlands and canebrake, vegetation, and domesticated animals follow. Finally, palm groves and forests appear. Just before the composition becomes fragmentary and breaks off, Marduk is said to create the city of Nippur and its temple, the Ekur, and the city of Uruk, with its temple Eanna.

“The Creation of Humankind” is a bilingual Sumerian-Akkadian story also referred to in scholarly literature as KAR 4. This account begins after heaven was separated from earth, and features of the earth such as the Tigris, Euphrates, and canals established. At that time, the god Enlil addressed the gods asking what should next be accomplished. The answer was to create humans by killing Alla-gods and creating humans from their blood. Their purpose will be to labor for the gods, maintaining the fields and irrigation works in order to create bountiful harvests, celebrate the gods’ rites, and attain wisdom through study.

Ira Spar
Department of Ancient Near Eastern Art, The Metropolitan Museum of Art

April 2009

Mesopotamian civilization existed for well over 3,000 years, from the formation of the first cities at the end of the fourth millennium B.C. to the early years of the Roman empire. During this period, religion was a major factor influencing behavior, political decision making, and material culture.

Unlike some later monotheistic religions, in Mesopotamian mythology there existed no systematic theological tractate on the nature of the deities. Examination of ancient myths, legends, ritual texts, and images reveals that most gods were conceived in human terms. They had human or humanlike forms, were male or female, engaged in intercourse, and reacted to stimuli with both reason and emotion. Being similar to humans, they were considered to be unpredictable and oftentimes capricious. Their need for food and drink, housing, and care mirrored that of humans. Unlike humans, however, they were immortal and, like kings and holy temples, they possessed a splendor called melammu. Melammu is a radiance or aura, a glamour that the god embodied. It could be fearsome or awe-inspiring. Temples also had melammu. If a god descended into the Netherworld, he lost his melammu. Except for the goddess Inanna (Ishtar in Akkadian), the principal gods were masculine and had at least one consort. Gods also had families.

Possessing powers greater than that of humans, many gods were associated with astral phenomena such as the sun, moon, and stars, others with the forces of nature such as winds and fresh and ocean waters, yet others with real animals—lions, bulls, wild oxen—and imagined creatures such as fire-spitting dragons. In the Sumerian hymn “Enlil in the E-Kur,” the god Enlil is described as controlling and animating nature:

Without the Great Mountain Enlil . . . the carp would not . . . come straight up[?] from the sea, they would not dart about. The sea would not produce all its heavy treasure, no freshwater fish would lay eggs in the reedbeds, no bird of the sky would build nests in the spacious lands; in the sky, the thick clouds would not open their mouths; on the fields, dappled grain would not fill the arable lands, vegetation would not grow lushly on the plain; in the gardens, the spreading trees of the mountain would not yield fruit.

As supreme figures, the gods were transcendent and awesome, but unlike most modern conceptions of the divine, they were distant. Feared and admired rather than loved, the great gods were revered and praised as masters. They could display kindness, but were also fickle and at times, as explained in mythology, poor decision makers, which explains why humans suffer such hardships in life.

Generally speaking, gods lived a life of ease and slumber. While humans were destined to lives of toil, often for a marginal existence, the gods of heaven did no work. Humankind was created to ease their burdens and provide them with daily care and food. Humans, but not animals, thus served the gods. Often aloof, the gods might respond well to offerings, but at a moment’s notice might also rage and strike out at humans with a vengeance that could result in illness, loss of livelihood, or death.

Cuneiform tablets as early as the third millennium indicate that the gods were associated with cities. Each community worshipped its city’s patron deity in the main temple. The sky god An and his daughter Inanna were worshipped at Uruk; Enlil, the god of earth, at Nippur; and Enki, lord of the subterranean freshwaters, at Eridu. This association of city with deity was celebrated in both ritual and myth. A city’s political strength could be measured by the prominence of its deity in the hierarchy of the gods. Babylon, a minor city in the third millennium, had become an important military presence by the Old Babylonian period, and its patron deity, noted in a mid-third millennium text from Abu-Salabikh as ranking near the bottom of the gods, rose to become the head of the pantheon when Babylon ascended to military supremacy in the late second millennium.

Political events influenced the makeup of the pantheon. With the fall of Sumerian hegemony at the end of the third millennium, Babylonian culture and political control spread throughout southern Mesopotamia. At the end of the third millennium B.C., Sumerian texts list approximately 3,600 deities. With the fall of Sumerian political might and the rise of the Amorite dynasties at the end of the third millennium and beginning of the second millennium, religious traditions began to merge. Older Sumerian deities were absorbed into the pantheon of Semitic-speaking peoples. Some were reduced to subordinate status while newer gods took on the characteristics of older deities. The Sumerian god An became the Semitic Anu, while Enki became Ea, Inanna became Ishtar, and Utu became Shamash. As Enlil, the supreme Sumerian god, had no counterpart in the Semitic pantheon, his name remained unchanged. Most of the lesser Sumerian deities now faded from the scene. At the end of the second millennium, the Babylonian creation story Enuma Elish refers to only 300 gods of the heavens. In this process of associating Semitic gods with political supremacy, Marduk surpassed Enlil as chief of the gods, and, according to the Enuma Elish, Enlil gave Marduk his own name so that Marduk now became “Lord of the World.” Similarly, Ea, the god of the subterranean freshwaters, says of Marduk in the same myth, “His name, like mine, shall be Ea. He shall provide the procedures for all my offices. He shall take charge of all my commands.”

Beginning in the second millennium B.C., Babylonian theologians classified their major gods in a hierarchical numerical order. Anu was represented by the number 60, Enlil by 50, Ea by 40, Sin, the moon god, by 30, Shamash by 20, Ishtar by 15, and Adad, the god of storms, by 6.

While the great gods of the pantheon were worshipped by priests at rituals in cultic centers, ordinary people had no direct contact with these deities. In their homes, they worshipped personal gods, who were conceived as divine parents and were thought to be deities who could intercede on their behalf to ensure health and protection for their families.

Demons were viewed as being either good or evil. Evil demons were thought to be agents of the gods sent to carry out divine orders, often as punishment for sins. They could attack at any moment by bringing disease, destitution, or death. Lamastu-demons were associated with the death of newborn babies; gala-demons could enter one’s dreams. Demons could include the angry ghosts of the dead or spirits associated with storms. Some gods played a beneficent role to protect against demonic scourges. A deity depicted with the body of a lion and the head and arms of a bearded man was thought to ward off the attacks of lion-demons. Pazuzu, a demonic-looking god with a canine face and scaly body, possessing talons and wings, could bring evil, but could also act as a protector against evil winds or attacks by lamastu-demons. Rituals and magic were used to ward off both present and future demonic attacks and counter misfortune. Demons were also represented as hybrid human-animal creatures, some with birdlike characteristics.

Although the gods were said to be immortal, some slain in divine combat had to reside in the Underworld along with demons. The “Land of No Return” was to be found beneath the earth and under the abzu, the freshwater ocean. There the spirits of the dead (gidim) dwelt in complete darkness with nothing to eat but dust and no water to drink. The Underworld was ruled by Eresh-kigal, its queen, and her husband Nergal, together with their household of laborers and administrators.

From about the middle of the third millennium B.C., many deities were depicted in human form, distinguished from mortals by their size and by the presence of horned headgear. Statues of the gods were mainly fashioned out of wood, covered with an overleaf of gold, and adorned with decorated garments. The goddess Inanna wore a necklace of lapis lazuli and, according to the myth “The Descent of Ishtar into the Netherworld,” she was outfitted with elaborate jewelry. Texts refer to chests, the property of the god, filled with gold rings, pendants, rosettes, stars, and other types of ornaments that could adorn their clothing. Statues were not thought to be actual gods but were regarded as being imbued with the divine presence. Being humanlike, they were washed, dressed, given food and drink, and provided with a lavishly adorned bedchamber.

Deities could also be represented by symbols or emblems. Some divine symbols, such as the dagger of the god Ashur or the net of Enlil, were used in oath-taking to confirm a declaration. Divine symbols appear on stelae and naru (boundary stones) representing gods and goddesses. Marduk, for example, the patron deity of Babylon, was symbolized with a triangular-headed spade; Nabu, the patron of writing, by a cuneiform wedge; Sin, the moon god, had a crescent moon as his symbol; and Ishtar, the goddess of heaven, was represented by a rosette, star, or lion.

Ira Spar
Department of Ancient Near Eastern Art, The Metropolitan Museum of Art

April 2009

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